‘Summer Hours’

Have you ever visited an artist’s home? Have you seen the collection of their own work, the work of their friends, the work they admired - gathered together over a lifetime of aesthetic sensibility? Have you ever visited such a home - and seen it kept as a shrine, long after they’ve gone, by friends or family or fans? Robert Louis Stevenson inspired such devotion, both in Edinburgh, Scotland, and in Carmel, California, where he lived for a time - and doubtless in Tahiti too; his writing desk left intact, pen and pipe standing by. His honeymoon hideaway at Silverado is long gone, however, with only traces of the old mine-works scattered down the mountainside. Sometimes a surviving spouse or children keep intact the memories they’d shared, by Not Moving Anything. Sometimes they move on...

How do you honor the past without getting stuck in it? That is the challenge faced by the children of Hélène Marly née Berthier in ‘Summer Hours (L’heure d’été)’ a film by Olivier Assayas (2008). At her 75th birthday, they gather in her home to celebrate and to remember. The mother wants to speak about her death – in terms of the disposition of her beloved possessions.

“In general, you prefer objects not weighed down by the past,” she tells her daughter, ceramics designer Adrienne. True, the daughter replies. She prefers clean, elegant, contemporary values in her own pieces – “but beauty is beauty.”

And yet the older brother, Frédéric, wants to keep the family matrix intact – memories, artwork, house, and all. If they keep the house they can pass it on to their children, he argues – “if you have any” his childless sister wryly observes.

What about the younger brother, Jérémie? He lives in China. He is technical supervisor for factories that make running shoes. He needs to buy a residence in Peking, and wants to own a vacation home in Bali. He will not be coming back.

They, the three of them, are not ready yet to face the dissolution of the old establishment. So it is the mother who says to the elder brother, you are the one who wants to hang on to it all, you are the one who has to organize my legacy – and let it go. And soon – not many months later – she is dead. What remains?

What we see develop is the siblings’ ability to deal with the legacy of their forebears – alone and together. (I have not told you all. There is utility – and humility – in how a loyal old soul receives a parting gift.)

Then at last we see how the next generation begins to deal with the past. “It is from another era” one boy says, early on, of a family art treasure. Finally we see, as at the end of “Doctor Zhivago,” the future’s heirs moving forward together.

As members of families, we may feel we face similar questions: What do we inherit? What do we pass on? What do we value? An aesthetic sensibility? An appreciation for beauty? A wistful sense of love? Of loyalty?

As Christians, in fellowship in the body of Christ, we are called to something more than maintaining a family system. We are called to unity in Christ, and we are called to a common mission. We are commissioned to carry out and carry forward the Kingdom of God. We are called to inherit, to realize, and to transmit the Good News of the Word of Life.

As the apostle wrote, “We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ.” (1 John 1:1-3)

May we, as we gather in the name of Christ, as we hear the Word proclaimed and as we respond to it, as we pray together and celebrate together the supper of the Lord, as we are sent into the world rejoicing in the name of Christ—

May we indeed embody and bear forward into the future what is truly lasting – not treasures that on earth would rot or rust or pass away, but what will never pass away, secure as we are in the knowledge of the love of Christ: his own grace and peace and joy. –Fr. John


For St Alban’s Grapevine August 2009

L'heure d'été (2008) http://www.imdb.com/title/tt0836700/


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Dancing before the Lord

David dances before the Lord. The whole people of God dance with all their might.

He is leaping and dancing before the Lord,
as he brings the Ark of the Covenant up to Jerusalem,
to the tent he had pitched for it there.

He gives thanks, blesses the people, and distributes food among all of them.

The ark, the symbol of the presence of God,
has a new dwelling-place, on the holy hill,
in the midst of the people.

There is a king in Israel, and he rejoices at the presence of the glory of God.

Centuries later, another king appears, a son of David, the Messiah. Christ.

As we pick up the story this week, in the good news according to Mark,

Jesus has gone out among the villages teaching and preaching that the kingdom of God is at hand.

And then we have this disturbing interlude, told as something that had already happened.

News of this new teacher, Jesus, came to Herod Antipas, the Rome-appointed ruler of Galilee. And he feared that it was his old nemesis, John the Baptist, come back to life.

John had denounced Herod for marrying Herodias, his brother’s wife. And Herod had imprisoned John, but kept him alive, and listened to him, and found it amusing. Then, a change came – an opening for those who wanted to see the prophet silenced, permanently.

On Herod’s birthday all the movers and shakers of Galilee were gathered in his palace, and the daughter of Herodias danced before them. With the horrific result we have heard. Herod, wanting to reward her for her charming performance, said “ask me for anything.”

He thought to offer her half his kingdom, as much as that, making her (as Ryan Marsh has pointed out) her mother’s equal, and yet she and her mother working together tied him in a knot. The mother coached and the girl made the request: bring me John’s head on a platter.

Herod was dismayed, but the show must go on. He had given his word, right? No matter that he was a client of Rome, which always insisted on at least the pretence of a trial.

He went ahead, and John was beheaded. Herod sacrificed the life of the prophet to keep his grasp on his position, to keep up the façade of power in front of these watching guests, the power brokers of Galilee.

John’s disciples heard the news of his death, and they came, took his body away, and placed it in a tomb.

(This whole episode foreshadows the fate of the Messiah, an event that has yet to come.)

The forerunner, John the Baptist, had run his course. John was the last and greatest of the old prophets – for he was the one to go before, to prepare the way of the coming King, the Messiah. Now he is gone.

The old way is over. Someone greater than any prophet has come into the world.

(As Herbert O’Driscoll has pointed out, this is a sea-change.)

The new has come: the son of David, the promised child, the Messiah.

Jesus, Messiah.

And now the Lord dwells among his people, not in a tent, not in a temple, but as a human being, as one of them.

Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.

And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross.

Therefore God also highly exalted him
and gave him the name
that is above every name,
so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.

(Philippians 2:5c-11)

This is the one who has come to the world. And he will take bread, this son of David, and after giving thanks break it and distribute it to the people. They will eat and be filled.

And he himself will be the bread, bread from heaven, bread for the world.

And he calls us to be his body in the world, so that we too become bread for the world.

So rejoice in the Lord, live in hope, and act to bring God’s good news to the world.

As Marty Haugen sings, in his new song, "Bread for the World" –

Rejoice, give thanks for abundant grace, food on our tables and peace within this place. How rich, how wide is our God's embrace! And thru' this great sustaining love

We are bread for the world, bread for the world, bread for a hungry world. May we be bread for the world, bread for the world, bread for a hungry world.

Hope burns anew, thru' the world's despair, when eyes are opened and hearts are moved to care, when we can listen and learn to share, then we might fin'lly turn and see

We are bread for the world, bread for the world, bread for a hungry world. May we be bread for the world, bread for the world, bread for a hungry world.

Act strong in faith, for God's Reign is near; stand up with courage, speak out and do not fear! Now is the time that the world must hear the tasks that God has called us to;

We are bread for the world, bread for the world, bread for a hungry world. May we be bread for the world, bread for the world, bread for a hungry world.

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who bear the good news
your countless gifts of grace;
through Jesus Christ our Lord.



SOURCES

Ryan Marsh, Church of the Beloved (www.belovedschurch.org) conversation.

Herbert O’Driscoll, The Word Today: Reflections on the Readings of the Revised Common Lectionary, Year B, Volume 3 (Toronto: Anglican Book Centre, 2001) 54.

(“Bread for the World” - lyrics and music: Marty Haugen. From http://www.breadblog.org/ July 11, 2009.)

(Adapted from a collect for the Fifth Sunday after Trinity, Common Worship, Church of England. http://www.cofe.anglican.org/worship/liturgy/commonworship/)

Readings for Year B, Proper 10, Revised Common Lectionary:
2 Samuel 6:1-5, 12b-19, Psalm 24, Ephesians 1:3-14, Mark 6:14-29.

8 o’clock in the morning
July 12, 2009

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from the rector's schoolbag

This past school year, as you may recall, I was enrolled in the Pastoral Leadership Program offered at the Seattle University’s school for theology and ministry. Since I am working part-time as rector at St. Alban’s (70% time – which means seven half-day ‘modules’: Sunday mornings, plus three weekday mornings and afternoons, or afternoons and evenings, for services, visits, meetings, office time, calls, preparation, etc.) this year it was possible for me to take part in the program on my own personal time. My mother made a gift to cover most of the cost of the program, the continuing education funding was fully used this year, and I made up the rest from my own salary.

Among my goals for the program was to explore how the Spirit of God is experienced as active in congregational ministry. How are we to live, knowing God is present and active in our lives and has a purpose for us as his people?

As your priest, one of my joys has been asking that question about our own parish life together, and noticing how God is present and active in our midst as a congregation.

Here are some things I have seen:

1. We have experienced God’s presence in pastoral visits, in worship, in working through conflicts, in celebrations, weddings, baptisms, and memorial services.
2. The Holy Spirit has been stirring a number of us to ask how we can live more faithfully into the calling God has for our congregation as his people here, now.
3. We are growing in our awareness and appreciation of the many ministries active in our midst, and how God is at work through our fellow parishioners.
4. We have seen vestry leaders work together to enhance the clarity and openness of such governance functions as by-laws, finances, and stewardship.
5. We have seen leaders in the congregation stir new energies in ongoing ministries, including newcomers and outreach, and initiate such new beginnings as the ministry of young families and young adults.

All these are encouraging signs of God at work in our midst.

The program at Seattle University was ecumenical. There were two other Episcopal priests, ordained clergy of other denominations, and workers in various lay ministries. We were from diverse backgrounds, including African-American, Native American, English, and even Californian-American participants.

Reflecting with fellow ministers – lay and ordained – of diverse backgrounds has provided me with a broader perspective on some points of dynamic tension in our own congregational work together at St. Alban’s.

We spent a considerable amount of time on congregational dynamics – learning how people work together in a group, from small (vestry) to larger (congregation).

This has helped me to see ways we can move forward, that I might not have discovered on my own, toward the goal of a healthful and loving community.

What the pastoral leadership program gave me, among other things, was a sense of call in action – how my own professional and vocational roles play out in a congregational setting. This insight has helped me think about how each member of this congregation has vocational and professional roles that enrich our common life. We come together in worship to be refreshed and encouraged, hear the Word, express our common faith, and share in the Eucharist; we go forth into the world renewed, bearing the Good News.

a. The church can become a safe place for everyone to come for this refreshment and encouragement, a place where we all celebrate our diverse gifts and callings.
b. The church can create a place where we discern together how our various gifts are meant to mix into a blessing for the world around us.
c. The church can emerge as a place where the world and its needs are met with prayerful concern and generous, compassionate response.
d. The church can make space for each of us to express our ministry both in our life together and outreach to the world.

We took time to learn how to include prayer and quiet time in our days, and to seek renewal in Sabbath-keeping and other spiritual practices. These practices help me to listen more deeply to the Spirit, and to ground all of my ministry – preaching, teaching, organizing, individual pastoral care, and celebrating – in God’s grace and presence, so that I can serve faithfully and well as your parish priest.

Through programs like Pastoral Leadership, and the continuing education offered by the diocese through clergy training days and the monthly Fresh Start program for new clergy, I do more than fulfill the canonical requirements for continuing education – I put new tools in my toolbox. More than that, I gain new insights into how we work together, pray together, and worship together, as God’s people called to worship and service at this time in this place. –Fr. John

St Albans Grapevine July 2009 JRL

http://www.stalbansedmonds.org

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world of wonders

She would not wait; she would not hold back.

Jesus was on his way, to heal someone else – an urgent message, a plea from a desperate father – Come: save my daughter – she’s dying!

And yet the woman pressed forward, touched his cloak, the hem of his garment.

The bleeding she had suffered under for a dozen years had made her ritually unclean;

at this point she should not be touching anybody—

But there she is, defiling him, making him unclean, just as she was—

If only, if only—

She thought only of this: that his touch would heal her, however unworthy, however unwell, however unclean she was.

And so it was – he felt the power go out of him – the power to heal.

Her faith had opened a channel, a way, for his healing power to move to her and do its work.

‘Who touched me?’ he exclaimed.

C’mon, Rabbi, everybody touched you.

But it was something more, not a jostle in the crowd, a deliberate reaching out, in faith, that she might be well, whole, saved… in secret—

But the secret was out: and in fear and trembling she confessed. It was I.

For twelve years she had suffered – as many years as the number of the tribes of Israel, as many years as the number of the Apostles –

She was unclean, maybe unwelcome—even cast out; but now she was restored: to health, to wholeness— completed in the love of Christ.

But what had saved her?

He said: your faith has made you well.

It wasn’t magic. It wasn’t power. It was trust, trust in God— so that God could work, in her, a miracle: a renewal of life.

So Jesus paused: and moved on, to the home of Jairus, a leader of the synagogue, where his daughter lay—

Don’t bother him now. It’s too late; she’s gone.

CLEAR THE ROOM

They left him, with the girl, her father and mother, and his friends: the only witnesses, to what was about to occur.

This girl— all of twelve— again, that number, as if she were Israel, sickened unto death— lay there, apparently dead, as dead as dry bones in a riverbed—

And he said, she’s sleeping

And they laughed.

And he said, 'Little girl, WAKE UP!'

And she did.

As Israel would, as we will, —as people of God, his people— WAKE UP

We wake up— to new life, given us in Christ, as we follow him, trusting him on the way, trusting him to BE the way, and the truth, and the life.

God’s life-giving power, as Tom Wright points out, comes to us when we open the channel of faith. Through that opening God’s kingdom bursts in, to our world, bringing life, abundant and eternal, working through the everyday things of life, redeeming them, turning them to a new depth of purpose.

Bread and wine, body and blood; water and oil, baptism and unction; everyday things turned to a new depth of purpose work in us a world of wonders: God’s world –

God’s world at last is here, among us, working already, if we are open to it.

If we watch for it, waiting with hope and expectation, we will see that new day dawning; as we wait for the Lord, more than they that watch for the morning; as we call to the Lord, out of the deep places of the soul; more than prisoners in a dungeon led into the light, we will be free.

There is more to come. Being the people of his redemption we are set free not for ourselves alone but set free to be in the world the sign of hope, to open the channel for redemption: to allow faith to enter into other lives.

As Rita Bennett will tell you, we are now ‘the hem of his garment’. We are the visible presence of God’s graceful power in the world, the agents of love’s redeeming work. As faith begins to flower, we testify to the work of love in our own lives; as we carry on, bearing forth his gospel, we bring the good news of Christ to the world.

What we do, what you and I do, individually, collectively – a bunch of us going in together on some common project, or communally – as a work of we the people of God as a whole congregation; as we do God’s work in the world, and come together as his people, we witness to his power at work among us, making us the people who show his faithfulness, his truthfulness, his lack of guile or subterfuge, his kindness, his steadfast love— keeping faith with us.

May he revive us, restore us, to fullness of life. May we witness to the power of his redeeming love. May we follow him, in the way of justice and peace. Amen.


Fourth Sunday after Pentecost (The Third Sunday after Trinity)
Proper 8: Year B, RCL

2 Samuel 1:1, 17-27
Psalm 130
2 Corinthians 8:7-15
Mark 5:21-43

%^)

when someone is baptised, it is very serious

We’d had the crowds with us all day. He preached to them, sitting in the boat, as they grouped along the lakeshore.

Let us go across to the other side, he said. So we took him along with us in the boat – he was already sitting in the stern, after all, making himself comfortable. He slept. The waves came up – as if stirred by some god or goddess of the Romans.

It got bad. We woke him up!

We are all going to die! Don’t you even care?

He woke up all right. Then, he rebuked the wind and said to the sea,

Peace! Be still.

Why are you afraid? Don’t you trust me yet? How about a little faith?

We asked ourselves a question, then: Who is this whom even the wind and sea obey?


Who indeed?

O Lord God of hosts, who is like you? :
your power and your faithfulness are all about you.
You rule the raging of the sea :
when its waves surge, you still them. (Psalm 89:8-9)

Who stilled the raging of the seas, the roaring of the waves :
and the tumult of the peoples. (Psalm 65:6)

Then they cried to the Lord in their distress :
and he took them out of their trouble.
He calmed the storm to a silence :
and the waves of the sea were stilled.
Then they were glad because they were quiet :
and he brought them to the haven they longed for. (Psalm 107:28-30)

He spoke; and, while he spoke, he smooth'd the sea,
Dispell'd the darkness, and restor'd the day.
Cymothoe, Triton, and the sea-green train
Of beauteous nymphs, the daughters of the main,
Clear from the rocks the vessels with their hands:
The god himself with ready trident stands,
And opes the deep, and spreads the moving sands;
Then heaves them off the shoals. Where'er he guides
His finny coursers and in triumph rides,
The waves unruffle and the sea subsides. (Aeneid, Book One, John Dryden trans.)

They were afraid. Trembling – fearful – anticipating death, there on the sea. They forgot about Jesus. They forgot he was even going with them, until he said something. Then he slept, and they forgot him completely – until the storm came.

Until the storm came, they were ready to go it alone. They did not need Jesus. They were doing fine. Until the storm came.

Then, they knew that they were on a terrible journey – one they would not be on, if it was not for him! He’s the one who said, let’s go to the other side.

What a Jonah! What will he do, if he has to travel in the belly of a whale? If he is swallowed by death, will he ever see the light of day again?

And what about us?

There is he, calming the storm – where there was doubt, he sowed faith; where there was trouble, he brought peace; where there was danger, and he saw them safely to other shore.

It is not that Jesus does not care – or that he sends us off on our own. He is with us; we sometimes forget he is along for the whole journey. We leave port, headed to an unknown shore – in life, in death, every step of our souls’ journey – and he is always by our side.

It is not that we do not go through the waters – of life, of death.

We are immersed in the waters of baptism, symbolizing our death to self. The old life is gone.

We are raised from the waters of baptism, symbolizing our rebirth into eternal life. The new life has begun.

Let us have a little faith – and put our trust in the man who stilled the waters, the one who calmed the sea.

As we affirm our own faith alongside the newly baptized, we have done it again – we have once again reminded ourselves, and one another, that when somebody is baptized, it is very serious: it is like dying. And life.


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calming the seas

Aeneid, Book I, John Dryden trans. - Neptune calms the seas:

He spoke; and, while he spoke, he smooth'd the sea,
Dispell'd the darkness, and restor'd the day.
Cymothoe, Triton, and the sea-green train
Of beauteous nymphs, the daughters of the main,
Clear from the rocks the vessels with their hands:
The god himself with ready trident stands,
And opes the deep, and spreads the moving sands;
Then heaves them off the shoals. Where'er he guides
His finny coursers and in triumph rides,
The waves unruffle and the sea subsides.
As, when in tumults rise th' ignoble crowd,
Mad are their motions, and their tongues are loud;
And stones and brands in rattling volleys fly,
And all the rustic arms that fury can supply:
If then some grave and pious man appear,
They hush their noise, and lend a list'ning ear;
He soothes with sober words their angry mood,
And quenches their innate desire of blood:
So, when the Father of the Flood appears,
And o'er the seas his sov'reign trident rears,
Their fury falls: he skims the liquid plains,
High on his chariot, and, with loosen'd reins,
Majestic moves along, and awful peace maintains.

http://classics.mit.edu/Virgil/aeneid.1.i.html

Put your hand in the hand...

http://www.superseventies.com/sl_putyourhand.html

But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
And he said unto them, Why are ye so fearful? how is it that ye have no faith?
And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

Mark 4:34-41

sow broadcast at any time

If You Want Your Dream To Be...


If you want your dream to be
Build it slow and surely.
Small beginnings, greater ends
Heartfelt work grows purely.

If you want to live life free
Take your time go slowly.
Do few things but do them well
Simple joys are holy.

Day by day,
Stone by stone,
Build your secret slowly.
Day by day,
You'll grow too,
You'll know heaven's glory.

If you want your dream to be
Build it slow and surely.
Small beginnings, greater ends,
Heartfelt work grows purely.
If you want to live life free
Take your time go slowly.

(Donovan)


The seed catalog came today – a bit late, I grant you, for spring planting, but late summer and early fall are not far away, and then I will be planting – mustard seed!

The kind of mustard seed I will be planting is an “excellent cover crop often used in orchards and vineyards.” It “suppresses weeds, nematodes and soil diseases, cycles nutrients, and increases tilth.” It is also “a high protein forage. Sow broadcast at any time during the growing season. It can be harvested at any stage, but preferably just after flowering. Plant mid-August for winter cover.”

(Bountiful Gardens 2009 Catalog, p. 32.)

I will prepare the ground, raking and watering, perhaps, and then – I will sow the seed. Just fling it! Just plant it. Rake it in – and let it grow. I could get up day and night, worry about it, fuss with it – but it will grow of its own accord, automatically, without help.

Something will come up – and bear fruit after its kind.

When Jesus was teaching crowds gathered. They came to him by the lakeshore. He had the disciples embark with him in a boat, so that he could speak to the people on shore. He told them about the kingdom of God, the coming reign of God, but he spoke to them in parables. He told them stories – simple stories, but with a kick to them.

And they listened. And they heard something. Something we may not notice: echoes, echoes of the Old Testament glories of the prophets.

When Jesus spoke of a little seed that grew into a great big plant – he reminded them of something they’d heard before.

Nebuchadnezzar had a dream, of a tree that grew and spread, and carried in its branches the birds of the air, and provided food for all.

Upon my bed this is what I saw;
there was a tree at the centre of the earth,
and its height was great.
The tree grew great and strong,
its top reached to heaven,
and it was visible to the ends of the whole earth.
Its foliage was beautiful,
its fruit abundant,
and it provided food for all.
The animals of the field found shade under it,
the birds of the air nested in its branches,
and from it all living beings were fed.

Daniel told him it was an image of a king.

The tree that you saw, which grew great and strong, so that its top reached to heaven and was visible to the end of the whole earth, whose foliage was beautiful and its fruit abundant, and which provided food for all, under which animals of the field lived, and in whose branches the birds of the air had nests— it is you, O king! You have grown great and strong. Your greatness has increased and reaches to heaven, and your sovereignty to the ends of the earth.

Daniel told him it was the image of a king… but we know (and Daniel knew) what king is truly great, what Lord is really sovereign, and what kingdom really endures.

(Daniel 4:10-12, 20-22)


Ezekiel had a vision, and spoke:

Thus says the Lord God:
I myself will take a sprig
from the lofty top of a cedar;
I will set it out.
I will break off a tender one
from the topmost of its young twigs;
I myself will plant it
on a high and lofty mountain.
On the mountain height of Israel
I will plant it,
in order that it may produce boughs and bear fruit,
and become a noble cedar.
Under it every kind of bird will live;
in the shade of its branches will nest
winged creatures of every kind.

(Ezekiel 17:22-23)

So when Jesus spoke of a seed, and of a great plant that grew from it, putting forth branches so that the birds of the air could nest in its shade, his listeners knew, right away, that he was speaking of the kingdom of heaven. He was speaking subversion, of course – subversion of the Roman state, of the powers that be, of the rulers of this world – because he was speaking of the coming of the true king, the Messiah of Israel.

He was, however, speaking of the Messiah of Israel coming in a humble way, almost like – a king riding on a donkey or the foal of a donkey, instead of a great war-horse. He spoke of small beginnings, greater ends. Simple things. A secret, built slowly.

Like a little seed, the disciples were a little group. On the edge of empire, seldom seen. What grew from them – was great. It was the beginning of the new order of the ages, the kingdom they proclaimed: for they in their simple way, in their little band of brothers and sisters, carried the kernel, the nucleus, the seed-corn, of a great harvest to come.

When we in our turn do simple things – throw something out there, plant a seed, watch it grow – we take part in this kingdom’s coming. It comes in secret, quietly at first, not with great fanfare, but with joyous flowering – like the mustard seed in spring, just a first hint of what is to come.

Among us are people who spread the word, the good news, of Jesus – in their deeds and in their words. We all do it in our actions done for the Lord, and some times we do it in plain sight.

Each of us has had people in our lives who have ‘planted a seed’ – a word in season, an action of kindness, a lifelong dedicated struggle to bring something good into being.

Small or great, these efforts have been like mustard seeds for us – something started, that may grow into a great thing, a shelter for life to flourish in, and a simple symbol of God’s glory.

Today we honor a group of those people, the teachers in our Sunday school. The seeds they plant will we pray mature over time – and in the lives of the children of our parish, provide a place for the peaceable kingdom to emerge and to flourish.

As we rejoice in the gospel, we pray for all who spread the Good News, for evangelists and preachers, for Sunday school teachers, for all the laity in their sharing of the faith.

We pray for all who produce Bibles, and those who help us to understand your holy word.

Lord, may your church grow in holiness, in outreach, and in number.

Lord God, Almighty, rule in our hearts: direct our decisions, guide our actions, let your kingdom grow in us, that we may live and work to your praise and glory; through Jesus Christ our Lord,

Who is alive and reigns with you and the Holy Spirit, one God for ever and ever. Amen.

* * * * *

God give you grace to grow in holiness, to extend your vision, to increase your faith, to draw nearer to him; and the blessing of God, Father, Son, and Holy Spirit, rest upon you today and remain with you always. Amen.



Sources:
Donovan, song in "Brother Sun, Sister Moon", film directed by Franco Zeffirelli (Paramount, 1972)
Bountiful Gardens 2009 Catalog (http://www.bountifulgardens.org/)
David Adam, Traces of Glory: Prayers for the Church Year, Year B (SPCK, 1999)
Fred B. Craddock et al., Preaching Through the Christian Year, Year B (Trinity Press International, 1993)
David B. Lott, ed., New Proclamation: Year B, 2009 Easter to Christ the King (Fortress, 2008)
Ched Myers, Binding the Strong Man (Orbis, 1995)
Herbert O'Driscoll, The Word Today, Year B, Volume 3 (Anglican Book Centre, 2001)
Marie Noonan Sabin, The Gospel According to Mark. New Collegeville Bible Commentary (Liturgical Press, 2006)
Scott Sinclair, A Study Guide to Mark's Gospel (BIBAL, 1996)
Tom Wright, Mark for Everyone (SPCK, 2001)

Ezekiel 17:22-24
Daniel 4:10-12, 20-22

1 Samuel 15:34-16:13
Psalm 20
2 Corinthians 5:6-10, (11-13), 14-17
Mark 4:26-34


see also http://justgleanings.blogspot.com, http://godspace.wordpress.com, http://www.msainfo.org

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