St. Peter's News

Excerpts of a sermon preached at Grace Church. Bainbridge Island, Washington, March 16, 2003. Sermon from Matthew 16:21-28

"The words we hear from Jesus this morning come from the mouth of a man who grew up under  the heel of an empire. And who saw, all around him, its cost. The Romans saw themselves as creating “a new world order.” To accomplish this, Roman soldiers burned villages, pillaged the countryside, slaughtered or enslaved those they conquered. Huge taxes were imposed on the people in the colonies. When the Roman governor Antipas built two Roman-style cities in Galilee, a rural countryside, the Galileans had to provide the resources for this massive building project. They paid a tax unto Caesar.

".. We know beyond a doubt that Jesus chose not to identify with those in power.

"Instead, this is how Jesus spent his time. Just before the section of the gospel we just heard, Jesus took a blind man by the hand and restored his sight. He fed a crowd with loaves and fish. He helped a deaf and mute man find his voice again. And, my favorite, he listened when a Gentile woman begged him to heal her daughter of demons. He bound himself to those in need. He did not even exclude persons who were collaborators with the empire: i.e. the tax-collector, Matthew. This is not an easy kingdom, folks.

"..We can say, from these stories, that Jesus was moved by compassion.
"I want to suggest to you a few ways of looking at compassion. First, it’s not a form of sympathy.

"Compassion, as you know, means to suffer with: to enter into another’s suffering. And that’s quite a way to go. But let’s take it a step farther. The theologian Walter Brueggemann calls compassion, ‘a radical form of criticism,’ a radical form of criticism for it announces that, ‘the hurt is to be taken seriously, that the hurt is not to be accepted as normal and natural but is an abnormal and unacceptable condition for humanness.’

"Jesus in his compassion says that the hurt of those who are hungry and poor, and taxed beyond their means is to be taken seriously: It is not normal for people to be without food; it is not normal for someone who is blind or deaf to beg on the street. But, ‘Empires are never built nor are they maintained on the basis of compassion…’ Empires, like Rome, like the United States, live by keeping their own citizens distracted with ‘bread and circuses.’ The Roman rulers expected their citizens to remain silent in response to the human cost of war; mute in the face of the human cost of greed. And they kept those in the colonies in check by systemic terror: the price of the prophetic  witness of John the Baptist was death. But Jesus speaks up. He acts. By and through his compassion, he takes the first step in revealing the abnormality that has become business as usual.

“Thus his compassion is …a criticism of the system… that produces the hurt. Finally Jesus enters into the hurt and comes to embody it.

"When it comes right down to it, it seems to me that Jesus invites us this morning to follow where compassion leads us, and bear the cost of what we find. Jesus asks us to follow where truth leads us, and to bear the cost of the truth we find.

"He calls us, as Nicholas Cage says in the movie Moonstruck, “to ruin our lives, to break our hearts, to love the wrong person and to die.” We are invited to ruin the old life of silence, to break our hearts with compassion over suffering, to love the wrong person–that would be Jesus–and to die. As Bill said to me last week, “ to get resurrected ya gotta get dead.” Because we know, from Jesus’s example, and from our own lives, what lies on the other side of that death. The other side of silence and distraction , of the deadly life of business as usual, is new life, resurrected life, born of compassion-awake and broken-hearted, and, yes, dangerous."

Nora Gallagher is author of the two memoirs, Things Seen and Unseen and Practicing Resurrection and editor of the award-winning "Notes from the Field." Her essays, book reviews, and other writings have appeared in many publications including the New York Times Magazine, Utne Reader and the Los Angeles Times.

I. Theme –  God’s care for us all

"Sheep in Paradise" from Basilica of Sant’ Apollinare in Classe, 549, Ravenna, Italy

The lectionary readings are here  or individually: 

Old Testament – Jeremiah 23:1-6
Psalm – Psalm 23, Page 612, BCP
Epistle –Ephesians 2:11-22
Gospel – Mark 6:30-34, 53-56  

Today’s readings remind us of the care that God constantly exerts on our behalf. Jeremiah uses the image of God as a shepherd to describe how God will gather the people.  Paul explains the reconciling work of Christ, who is the peace between Gentiles and Jews. Jesus has compassion on the crowds of people, who remind him of sheep without a shepherd.With compassion, Jesus saw the multitude “like sheep without a shepherd,” and he bade them to sit down in that green pasture to be rested and fed.  The story leads up to the feeding of the 5,000 at the end of the month. The event on the hillside is a prefiguration of the messianic banquet to which all people may come to eat the bread of life. This bread, broken for us, is enough for all at present, with much left over for future throngs. 

The scripture implies that a great spiritual hunger had brought the crowd to Jesus, for “he began to teach them many things,” until it grew late. He had very likely told this people that God loved each of them and that the gates of the kingdom were open to all. Whatever human condition was their own, they were not beyond God’s care and acceptance.  

These were the crowds of people who may have been poor and sick, people who suffered and had no leadership to speak for them, to bring them hope and healing, and Jesus has seen them for who they are. Jesus and the disciples had hoped to escape the crowds and have a time of rest but Jesus saw the needs of the people were greater than the needs of himself and his disciples, for the people were sick, lonely, hopeless and hungry.  

The miracle of the loaves points to the greatest miracle of all, which is described later in Ephesians. There were no “dividing walls” at the feeding–no barriers of legal, social or religious foundation. The multitude sat at Jesus’ feet, looking to him to fill their need. Jesus was a son and teacher of Israel, the first people to whom God was revealed, the first people entrusted with God’s oracles and ordinances. We, the Gentiles, know ourselves to be those who were far off, “alienated from the commonwealth of Israel,” and “separated from Christ” in the beginning. But his peace has come for all. He is the one who unites all the families of the nations. Through him both Jews and Gentiles have access to the Father.

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By Debie S Thomas  for Journey with Jesus 

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Icon of Christ the healer

"Mark 6:30-34 describes the return of the disciples from their first ministry tour — their inauguration into apostleship. Exhilarated and exhausted, they have stories to tell Jesus — thrilling stories of healings, exorcisms, and effective evangelistic campaigns. Perhaps there are darker stories in the mix as well — stories of failure and rejection. Hard stories they need to process privately with their Teacher. 

"Whatever the case, Jesus senses that the disciples need a break. They’re tired, overstimulated, underfed, and in significant need of solitude. 

"Jesus, meanwhile, is not in top form himself. He has just lost John the Baptist, his beloved cousin and prophet, the one who baptized him and spent a lifetime in the wilderness preparing his way. Worse, Jesus has lost him to murder, a terrifying reminder that God’s beloved are not immune to violent, senseless deaths. Maybe Jesus’ own end feels closer. In any case, he’s heartbroken. 

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By Debie S. Thomas "Come Away with Me" for Journey with Jesus. Debie relates a visit to Calcutta India to the Gospel reading this week 

"One of the visits my family made in Calcutta is to "Mother House," the headquarters of the Missionaries of Charity, and the home where Mother Teresa lived, served, died, and is now laid to rest. We saw the tiny bedroom where she slept from the 1950s until her death in 1997. We saw her tomb, now a place of pilgrimage and silent meditation for people of all faiths. We saw countless photographs of Mother Teresa out among the poor she spent her days and nights serving. Jostling crowds. Outstretched hands. Noisy and desperate petitions. An endless cacophony of need.  

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Article from Faith and Leadership. The story of Tierra Nueva

"An ecumenical ministry in rural Washington state helps Latin American immigrants, migrant workers, gang members, addicts, jail inmates and people who have been incarcerated become leaders in their own community."

"Tierra Nueva is headquartered in a 100-year-old former bank building in rural Burlington, Washington. The first floor, repurposed into a simple worship space and family support center, is a mishmash of sleeper couches, desks, bookshelves and cardboard boxes. On one wall, a mural depicts Jesus as a brown-skinned man channeling healing waters, which swirl around a scene filled with people — imprisoned behind bars, entangled in ropes and chains, toiling in green fields, embracing one another, kneeling in prayer. The painting symbolizes the mission of this ecumenical ministry, which serves people on the margins of society — Latin American immigrants, migrant workers, gang members, addicts, jail inmates and people who have been incarcerated, as well as people in the mainstream.

"Originally focused on jail ministry and immigrant assistance, Tierra Nueva’s mission has grown to encompass gang ministry, drug and alcohol recovery, job creation and theological education as well. Farming and a coffee-roasting social enterprise provide meaningful work and income for people the ministry serves.

"Founder Bob Ekblad’s hope is to see more people empowered as leaders to help liberate those in need within their very own communities.

“To me, that involves bringing together Scripture, Holy Spirit and social justice advocacy in a missional community model,” he said.

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The sermon from this Sunday in 2015 (July 19) considers the the tired weary disciples.

“Rest seems to be in short supply these days. All of those things and people that demand our time can be like thieves that steal our lives away from us. We have too much to do and we’ve convinced ourselves that we have to cram even more into our already packed days.”

“And like the disciples, we can get so busy thinking about how “I did this and I did that” and even telling God how much we’ve done for God that we forget that God sent us out to start with and what we’ve gotten done is through God’s grace and strength, not our own.

“And as a result of any or all of these things, we don’t rest and we get worn out and discouraged or maybe even depressed and hopeless.

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From Disclosing New Worlds – Lawrence Moore

"I find it striking that Mark groups three events that belong together (the feeding of the 5,000, Jesus walking on water and the healing of the sick at Gennesaret) in ways which carry unmistakeable echoes of Psalm 23… it is merely to point out that the movement of Psalm 23 is a useful picture of the movement of the gospel passage.

"Let’s look at the parallels. To start with, having Yahweh as Shepherd means that the flock will ‘not want’. Yahweh is the Shepherd-provider, who ‘makes the sheep lie down in green pastures’. Jesus, similarly, elects to be shepherd to the people in the wilderness (v34). Not only does Jesus begin to teach them (ie give them the ‘leading’ or direction they are lacking) but, in preparation for feeding them, orders the people to sit down on the green grass (v39). It is interesting that Mark mentions the green grass specifically: they are in the wilderness, but Jesus has led them to ‘green grass’ within that hostile environment. This is a place of peace, safety and provision: it is here that the desperate ‘sheep’ will be fed.

"Psalm 23 goes on to celebrate Yahweh’s protection, even in ‘the valley of the shadow of death’. Having been fed, the disciples in the story find themselves in life-threatening circumstances. They are trying to row across the lake to Bethsaida, but unable to make any headway because they are rowing into the wind. Mark, of course, attaches narrative symbolic significance to the lake crossings. Importantly, too, storms at sea evoke the primeval chaos of Genesis 1:2, and symbolise the power of the Strong Man. That they are ‘natural’ powers is Mark emphasising symbolically that the world (which ought to be the Kingdom of God) is in the grip of powers over which human beings have no control. This is the ‘valley of the shadow of death’.

"Psalm 23 ends with a celebration of Yahweh’s goodness and mercy. To be part of Yahweh’s flock is to live a life that is truly blessed. It is to have Yahweh’s constant presence. Yahweh is the God-who-saves. The gospel passage closes with Jesus and the disciples landing at Gennesaret; the people’s response is to rush around and bring the sick people to him for healing. ‘Goodness and mercy will trail around after me all my life’, says the psalmist. In the gospel story, those who touch the trailing fringe of Jesus’ cloak are healed. Jesus is God’s goodness and mercy incarnate.

"Why does Mark make a point of recording Jesus’ reaction to the crowds in terms of being like sheep without a shepherd? Note that his reaction is driven by compassion (Mark 6:34). ‘Compassion’ is an Exodus word. Compassion is the foundation of Yahweh’s ‘goodness and mercy’; Yahweh’s liberating salvation. The story of the Exodus itself starts with Yahweh ‘hearing the groans of the Hebrew slaves’; Yahweh’s compassion is engaged, so that Yahweh ‘looked upon the Israelites, and Yahweh took notice of them’ (Exodus 2:24). Yahweh saves because Yahweh is touched by suffering. Yahweh provides bread in the wilderness because Yahweh has ‘compassion’.

"It is difficult to miss the echoes of the Exodus story here. Mark’s Jesus is the Son of God – the one whose person and actions mirror and portray God. Jesus is presented as God’s compassion and liberating power in action. His mission of the Kingdom is a mission of liberation from all that enslaves. The subsequent feeding story – the miraculous feeding of 5,000 Jewish men in the wilderness – echoes the story of Yahweh’s provision of manna in the wilderness. Jesus is present among the needy of Israel: it’s Exodus time!"

By Emily Heath, enior Pastor of The Congregational Church in Exeter, New Hampshire.

"Almost every time I plan a funeral, the reading of Psalm 23 is requested. It’s probably the one Psalm we all know more than any of the others, and there is something comforting about reading it while we mourn: "Yea, though I walk through the valley of the shadow of death…"

"But that Psalm 23 has been relegated mostly to funerals is a tragedy. Because, to me, this Psalm isn’t about death; it’s about living fearlessly and in abundance.

"The shepherd of the Psalm, God, is described as someone who can lead us through the scariest of places, all the while casting aside our fear. And God fills our cups, not just until there is enough, but until they overflow with so much goodness that we can’t help but share it.

"I think churches could learn from this. Because in a time when so many churches are drawing inward, afraid of an unknown future, and clinging to the "hope" of austerity measures, the Psalm offers us a radical alternative. Don’t live in fear. Live in faith. And follow the one who can lead you through the darkest valleys and make them seem like they were well-lit sidewalks."

“It is not usually helpful to point out another person’s sins and shortcomings. What people need far more is a loving acceptance and affirmation of their worth, a kindly forbearance towards their weaknesses. This compassionate acceptance we must exercise not only towards others, but also towards ourselves.” – SSJE (Society of St. John the Evancelist), Br. David Vryhof

I. Theme –  Participation in Christ’s Ministry and Mission

The lectionary readings are here  or individually: 

Old Testament – Amos 7:7-15
Psalm – Psalm 85:8-13 Page 709, BCP
Epistle –Ephesians 1:3-14
Gospel – Mark 6:14-29  

Today’s readings invite us to reflect on our participation in Christ’s mission and ministry. A unifying theme in today’s scriptures is that when we try to be people-pleasers, when we say what others want to hear, we are denying the fullness of God’s intention for us. Rather, when we give ourselves over to God–when we authentically praise God with our words, our actions, our very lives–we find our own fulfillment and satisfaction in participating in God’s reign on earth. However, if we are like Herod, wanting to hear the word of God but wanting to please others, we end up doing things contrary to the Gospel. We talk the talk but don’t walk the walk, so to speak. God’s desire for us is the fullness of life, and in order to achieve that we must give ourselves fully to God’s ways of justice, love and peace.

Sometimes, like Amos, following God’s call is very difficult, even life-threatening. Amos defends his prophetic calling in the face of opposition from Israel’s rulers. In 2 Samuel, David brings the ark of the covenant to Jerusalem with song and dancing. The author of Ephesians reminds us that God has chosen us from the beginning to share in the redemptive work of Christ. Jesus instructs and sends out twelve disciples to share in his ministry.

We might expect a drum roll, or at least a lightning flash, when God chooses human beings to participate in God’s work. Yet in today’s readings we see a more human, humble face of the choice described so beautifully to the Ephesians. God “chose us in Christ before the foundation of the world to be holy and blameless before him in love.”

Amos is an example of the lord’s stamp of destiny on responsive people, whom God may call from any modest quarter, fill with the Holy Spirit, and commission to speak God’s word. Amos had no credentials as a prophet, and sounds rather bewildered that he was called away from his sheep and sycamores. Nevertheless, he had no doubt that he had been divinely called to speak God’s word.

Like the people in Nazareth who turned a deaf ear to Jesus, so Amos’s listeners rejected his unpopular message. In less than fifty years, however, his prediction came true.

When Jesus sent out twelve disciples, they were ill-equipped by our standards—no bread, no bag, no money in their belts, no extra clothes. Only sandals on their feet—to carry them to the receptive and away from the unreceptive; and a staff—a support for walking and perhaps a symbol of the shepherd’s profession. Neither were they prepared for their mission by understanding fully what it was all about. Jesus sent them out with a message that had made him offensive even to his own family. Yet something about him must have impelled them to go forth with the same message.

How then do we follow their model? Perhaps they show us that we needn’t have our own houses perfectly in order before we minister to others. Nor do we need to spruce up our credentials: apparently none of the disciples took theology courses in the seminary. Jesus calls them in their ordinary clothes, pursuing their usual routines. To do his work, it seems more important to have a companion than a new wardrobe.

Their willingness enables them to drive out demons and cure the sick. They discover powers they didn’t know they had. And people knew there had been followers of Jesus among them. These disciples had been chosen for an astonishing destiny.

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