Author: Rosemary Lovelace

Lent 1B – George Yandell

In a mystical drama between the powers of good and evil, Jesus is led by God’s spirit to be tempted by Satan. In Luke’s gospel, elaborating on Mark, the intimate, seductive offers that Satan makes cut to the core of human identity as created beings- Satan suggests that if Jesus is created as God’s own child, Jesus can make the very stones of the earth transform into bread to soothe his intense hunger after fasting 40 days. Satan urged Jesus to test the saving power of God by attempting suicide. And Satan offers to give Jesus ruler-ship over all the world if he will only worship the fallen angel. Jesus responds to these tests each time by quoting the Hebrew scriptures and saying, “Keeping faith in God, serving God alone, provides all things necessary for life, and saves us.”  

Who is telling the story? The gospel writer, in the 3^rd person. More intriguing, who is the source for the story? Who could it be? Well, it certainly wasn’t Satan- it would never choose to display a failure on its part. So the source must have been Jesus. What was his point in recounting this dream-like episode from the beginning of his ministry?  

In each temptation Jesus quotes from Deuteronomy where Moses is described as receiving the Law from Yahweh on Mt. Sinai. The temptation story is thus a retelling of that ancient story but substituting Jesus for Moses. Just as Moses and Israel were tempted during their 40 years in the wilderness, so Jesus was tempted during his 40 days. Israel was tempted by hunger; they complained loudly to God, and God sent “manna that fell from heaven” each day. Jesus is tempted by hunger, but refuses to turn stones into bread. Israel was tempted by idolatry and crafted golden calves to worship; Jesus is tempted to worship Satan. Israel as a people succumbed to their temptations, yet Jesus does not. Luke utilizes this story as a way of foreshadowing the kind of life Jesus would lead. [Borrowed in part from Acts of Jesus, pp. 41 -43, Robert Funk and the Jesus Seminar, 1999]  

This is the great drama into which you and I have been thrust as people of faith. The temptations Satan offered Jesus are temptations we meet every day, in diverse ways. Temptations alter our course in life. In fact the course of creation changes, every time we act within the tensions of good and evil now. We are created whole and good, yet also are incomplete and flawed. In the gray area in our souls, tugged and tempted, we learn the lesson Jesus learned in the wilds- we learn our need of God.   

Do you and I hear these temptations as only individual to Jesus? We centered on personal, individual temptations in the Ash Wednesday service. But the original Jewish hearers of this story would have immediately thought of Jesus as symbolically representing the whole Jewish people. 

It’s all right here, Jesus demonstrated. The polarities of good and evil tug at humans every day. All manner of twists and turns are offered to deter us from fixing our attention on God alone. The church is not exempt from these same desires. Indeed, clear and strange parallels of temptation are going on in the church’s life at this very moment.   

I hear this message today- Yes, resisting personal temptation is essential to moving on the Way of Jesus. Resisting my own devils renews me in moving toward the holy- it repoints me toward the joy of serving God with my whole self. But it’s tempting, as the collective people of God, to shrug off our mutual responsibility for all those whom God loves. We are the Body of Christ, and have corporate temptations we rarely address. Sometimes it’s a lack of attention to those we have vowed in our baptismal promises to serve. On our refrigerator at home, Susan and I used to have a small note card inscribed with an etching and a saying by Archbishop Desmond Tutu- the picture is of an elephant standing on a mouse’s tail- the words under the caption say, “If an elephant has its foot on the tail of a mouse and you say that you are neutral, the mouse will not appreciate your neutrality.”  

But if we accept our share of blame for evil in this world, and confess to one another that we do not resist evil fully enough, we renew our corporate focus. If we claim the ministry of Jesus together, then we are partners with God. If we hold each other accountable for living out our forgiveness in works of justice, then we’re getting the deep message of Jesus. If we work to change the structures that allow evil to flourish in our world, then we might just find our actions yield a deeper joy that rests on doing God’s justice as the collective Body of Christ. There is holy, joyful power in numbers of people working for God’s justice shoulder to shoulder with other followers of the Way of Jesus.   

The devil expected to have a field day by using these temptations out there in the wilderness with Jesus. But the gospel as Jesus understood it and as we’ve received it confronts every one of the false priorities that divert us from working as partners with God. As God’s partners, we have vowed to make this world a heaven-like place for all. God works to bind us together to share in heaven now.  

Jesus is here at table with us, erasing centuries of warfare and hatred, teaching us to discover our common humanity, easing us out of our historic complacency and into the shared language of love. Love which makes this gentle, but firm demand of us — “You shall worship the Lord your God, and God only shall you serve.” (Borrowed in part from Out of Nowhere, 2-22-07, online commentary by Lane Denson)

Ash Wednesday B – George Yandell

Ash Wednesday, originally called dies cinerum (day of ashes), is mentioned in the earliest copies of the Gregorian Sacramentary, and probably dates from at least the 8th Century. One of the earliest descriptions of Ash Wednesday is found in the writings of the Anglo- Saxon abbot Aelfric (955–1020). In his Lives of the Saints, he writes, “We read in the books both in the Old Law and in the New that the men who repented of their sins bestrewed themselves with ashes and clothed their bodies with sackcloth. Now let us do this little at the beginning of our Lent that we strew ashes upon our heads to signify that we ought to repent of our sins during the Lenten fast.” Aelfric then proceeds to tell the tale of a man who refused to go to church for the ashes and was accidentally killed several days later in a boar hunt! This quotation confirms what we know from other sources, that throughout the Middle Ages ashes were sprinkled on the head, rather than anointed on the forehead as in our day.  

As Aelfric suggests, the pouring of ashes on one’s body (and dressing in sackcloth, a very rough material) as an outer manifestation of inner repentance or mourning is an ancient practice. It is mentioned several times in the Old Testament. What is probably the earliest occurrence is found at the very end of the book of Job. Job, having been rebuked by God, confesses, “Therefore I despise myself and repent in dust and ashes” (Job 42:6).  

As Lent begins, we hear the words in the first reading for Ash Wednesday: “Rend your hearts, not your garments.” Folks used to tear their clothes when they were upset or sad. (Maybe a sign to others of how bad it was, maybe a cry for help.) But the Prophet Joel wants them to “rend their hearts.” Something inside, presumably where God alone sees it. This description sounds rather violent. The prophet refers to people tearing an otherwise good garment. And he says we should do that to our hearts! Why? Why such a forcefully violent action?  

I think it all has to do with resistance. I think Joel is giving us a powerful metaphor about change. Joel tells us that God wants us to open up our hearts, to allow the ego to give way to the inner life that God is offering. Lenten practices are disciplines or pursuits we decide to take on or give up- we hope that such actions may lay bare the vulnerable part of us, the “heart,” the part of us where God is waiting.  

Lent should be for us less an “ego trip” and more of an openness to God. In fact, there’s a built-in contradiction to the Ash Wednesday Scriptures. While Joel orders us to blow a trumpet, Jesus says not to! The liturgy has us mark our foreheads with ashes; Jesus tells us not to change our appearance!  

Lent starts inside, even though we keep it communally as well. For communities, there’s a “communal heart” that needs to be laid bare so that God’s work can be evident. We do this symbolically on Ash Wednesday and through Lent with the color of the vestments, simple church decorations, communal activities such as the Lent teaching series, and walking the Way of the Cross. May we allow God’s grace to grow in us this Lent! [Adapted from Father Greg Friedman, O. F .M., at Franciscanmedia.org.] 

Last Sunday after Epiphany B – George Yandell

The Transfiguration of Jesus- an event described in Mark, Matthew and Luke. It is the great turning point in Mark’s gospel. The transfiguration of Jesus looks back to his baptism and forward to his death and resurrection. That is of course where we are in the Church’s keeping of time. This mystical vision and experience has it all- it is intended to lead Peter, John, James and us into mystical participation in the work of Jesus the resurrected Christ.  

Moses and Elijah appear talking with Jesus. The law given by Moses was intended to shape and form people from the outside. It’s like when people slow down when they know that a photo radar trap is up ahead. That’s how the law works—it only makes a change in behavior from the outside. But grace, transfiguration—is the kind of change that takes place on the inside, and as we open up our hearts and minds to the vision of God in Jesus, we receive the Spirit of God to be changed from the inside.  

When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” All too often we explain these expressions of fear on the part of humans as a reaction to divine bullying— as if the disciples’ fear was God’s fault. It is more likely that human fear at the manifest presence of God is rather an indication of problems within us, rather than in God. Jesus touches and reassures: “Do not be afraid.”  

This passage is a fitting end to the Epiphany season—we have followed Jesus from birth, to early childhood, to baptism—all events which gave us insight into who he is. The Transfiguration gives us a “final” glimpse of who he is. The season of revelation is complete. [adapted from Joewalker.blogs.com.]  

“The text tells us that Peter was ‘still speaking’ when the cloud descended upon them and the voice of God spoke. God had to interrupt Peter! This must be the only account in Scripture where God has to fight to get a word in edgewise.”  

Yet Peter’s testimony is essential to our own acceptance of ourselves as witnesses, our willingness to “believe our eyes” and ears and hearts when we are confronted with Jesus’ uniqueness and the urgency of his mission. [Sue Armentrout quoted in Synthesis March 2014 issue]  

What Peter, James, and John witnessed, what they saw on the mountain, was a glimpse into their own future—and yours and mine too.  Paul writes to the followers of Jesus in Corinth: “It is the God who said, ‘Let light shine out of darkness,’ who has shown in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”  All are intended to be bathed in that brilliant light which is God’s own presence.   

So on the Mountain Jesus gives the favored three (and us through them) a glimpse of what his finished work in us will look like. It was a vision meant to comfort and sustain them, to remind them of why Jesus was doing what he was getting ready to do. “Tell the vision to no one until the Son of Man has risen from the dead” he orders, as he leaves one mountain behind and journeys toward another: Mount Calvary. [William Weedon at cyberbrethren.com]  

Yet those three, Peter, John and James, singled out by Jesus to behold the vision, are also the ones who witnessed the healing of Jairus’s daughter. They will also witness the agony in the garden of Gethsemane. They are his inner circle of friends. Yet this group of Jesus’ closest followers does not demonstrate exceptional insight or fidelity. [Adapted from The New Interpreter’s Bible, 1994, Abingdon Press, Vol. 8, p. 630] They seem like stumblebums, not getting the real message in spite of repeated teachings and revelations from God and Jesus.   

In that way too they represent you and me as we approach the coming season of Lent. If you’re like me, most of the time we act as if we just don’t get it- that Jesus IS God’s only Son, that Jesus IS the Messiah, the anointed one, who leads us into God’s domain on earth. We kind of put that knowledge on the back burner and wonder why the world is in such chaos. We haven’t fully lived the Way of Jesus.  

So that’s why I sure hope to see all of you on Ash Wednesday and on the successive Sundays in Lent. We need to go back to the basics- we need to seek forgiveness and healing as a community, so that we can stand with Jesus in his world. 

Epiphany 5B – George Yandell

Community organizing is just about the hardest work people can do. Fishing for a living is harder. When Simon Peter and his partners met the finest community organizer in Galilee, the fishing got harder still.  

The formula for successful grassroots community organizing is simple. Immerse yourself in the community. Study its history. Learn how people relate to one another. Meet individually with all the people you’re interested in getting to know. Listen for their passions. Ask questions that agitate people around their passions- it moves them off dead center. Hold small public meetings with people of passion to raise up the problems that confront folks in their daily places. Challenge those people to break down the problems into manageable public actions. Teach them to agitate others around their mutual self-interest. Confront them to make them accountable for changing the community. Act publicly in large meetings to hold the powerbrokers accountable for changing the community. Get what the community says it wants through negotiation and repeated, determined public presence. When you accomplish a major action, reflect on your successes and failures and give the people credit for their accomplishments. Begin to work on the next problem the people raise up. Continue the cycle until the community leaders act for the common good, and all the people treat one another with mutual self-respect. Then go on to the next community. That’s a brief synopsis of Jesus’ actions in this first part of Mark’s gospel. Jesus was an intentional community organizer- as were prophets before him.  

The most practical book I’ve ever read is the Orvis Fly-Fishing Guide. How many of you have read it? I’ve learned more from that book than any other book, except the Bible and maybe the Boy Scout Handbook. In different ways they answer the question, “What’s in the water?” What the Orvis Guide teaches is to sit and study the water. Don’t even think about rigging your line and plunging in. Stop and really see the surface and its movement, then look deeply into the depths of the stream or lake. One can begin to see the effects of the invisible, hidden structures in the water and anticipate where the fish are.   

Reading the water, the wind, the effects of the sunlight, the way birds are feeding on the water can combine to make fishing a nearly mystical experience. If the fish aren’t biting one place, go to the next hole, study it, and let out your line. A fisherwoman can begin to catch fish where she never knew to fish before.  

Simon Peter and his partners lived on the shore of the Sea of Galilee. They knew how to catch fish. In today’s gospel, we hear that Jesus left the synagogue after healing the demon-possessed man. Then he entered Peter and Andrew’s house. Peter’s mother-in-law was ill. (Peter was married- did you know that?) Jesus took her by the hand and lifted her, the fever left her, and she began to serve them. On the Sabbath. As the Sabbath was ending the neighbors brought all who were sick or demon-possessed, and Jesus healed them too. And the whole city was gathered at the door of the house. Early the next morning before dawn, Jesus went to a deserted place along the shore. His friends went hunting for him, they found him and told him that even at dawn people were seeking Jesus out. His answer was that of a gifted organizer:   

“We’re going on to the neighboring towns to proclaim the good news of God’s kingdom there as well. That’s what I do.” Now that’s how to begin successful organizing. Jesus didn’t load Simon up with scriptures, theologies and doctrines, or steep him in yesterday’s traditions and today’s quarrels. He had shown disciples and all the residents of Capernaum what the kingdom of God is like. They all had moments of passionate discovery. Peter and Andrew’s souls opened to Jesus. They followed him, their fishing vocation now become works of healing, just as Jesus had said days earlier- “Follow me and I will make you fish for people.” And they learned how the kingdom of God opened to them and started learning the way Jesus organized people- by healing, exorcizing, meeting people where they were and moving them out of themselves with a new vision of holy community.     

What passions deep within us does God beckon to the surface? What do we need to recognize to confess the truth within us? I have been guided more since mid-life than ever before by words chiseled in marble on the entrance to the library at Virginia Seminary: “Seek the truth, cost what it may, come whence it will.” Jesus stirred the deepest passions by confronting Simon Peter, Andrew, John and James at their place of work. They found the depth of meaning for which all their days of striving had led. They followed Jesus. With him to lead them, they began the strongest, longest-lived community organizing effort the world has known.  

The recipe for gospel organizing isn’t complicated: fish where the fish are, and fish deep. That is, organize successfully. Find out what people feel most passionately about. Respond to people as people actually are, listen to the depth of their needs, touch the depths of their longing. Demonstrate how power comes from acting together in mutual self-interest. Proclaim a God who loves deeply. Keep the nets open, and don’t be afraid of success. What complicates is the letting-go that accompanies serious fishing. Loss of intimacy, loss of familiarity, loss of status, loss of excuses for not trying, loss of former dreams, loss of certainty, loss of yesterday’s battles, loss of places to hide from one’s aging, loss of control. In short, do what Jesus does.  

Everything changes when a Church starts fishing for real. Community organizing is tough work. The risks of failure are huge: not just disorienting people in trying new ways of doing church, but loss of confidence and self-worth. The costs of success are extraordinary, too: hard work, expense, change, confusion, new alliances. But I stand here to say, the gifts from working together passionately in God’s name far outweigh the costs. A community transforming itself to give and receive respect, to honor mutual self-interest, and to seek the deepest truths in our souls- that sounds like the domain of God. It is love made flesh. It’s our flesh that makes it love.  

When did Jesus call Simon Peter and Andrew to be the first in organizing the new community? After he had confronted Peter. When did Peter and the rest change? After they had seen his mother-in-law healed by Jesus, along with the whole village’s ill and possessed. They set out just after dawn to walk the way of Jesus.

The Presentation of Jesus at the Temple – George Yandell

40 days after He was born, Luke tells us Jesus was presented in the temple by Mary and Joseph. “Every 1^st born male shall be designated as holy to the Lord.” This event harkened back to the law of Moses in Leviticus (12:6 ff): “When the days after the [ritual] purification are completed, whether for a son or a daughter, [the mother] shall bring to the priest at the entrance of the tent of meeting a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering. He shall offer it to the Lord and make atonement on her behalf…. If she cannot afford a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering, and the priest shall make atonement for her, and she shall be clean.”   

The rules for purification after birth were different for the mother if a female child was born- then it stretched twice as long- to 74 days- emphasizing that a male child didn’t occasion the lengthier time of separation from the clan before she presented her child. Luke’s point is that Mary and Joseph presented the minimum offering- they couldn’t afford the lamb. 

The real depth of the gospel’s lengthy narrative is the songs and prophecies that Simeon and then Anna spoke. They were both guided by the Holy Spirit- Simeon intercepted the Holy Family, took Jesus in his arms and sang to him- then told Mary the prophecy. The prophet Anna too intercepted the family- she began to praise God and to speak about the child to all who were looking for the redemption of Israel. Then the family went to the priest, did all that was required and returned to Nazareth- all in one sentence. Obviously Luke wants his hearers to understand it was not the ritual requirements that were important, but what Simeon and Anna ecstatically told Mary and Joseph, and us, about the child named ‘Yahweh saves.’  

Do you hear the progression? Simeon speaks for the Holy Spirit to the trio, then Anna speaks to all who were looking for Israel to be delivered from oppression– suggesting she didn’t stop until she died. Moving from private converse to public proclamation.  Listen to our collect for tonight- “God, as your Son was this day presented in the temple, so may we be presented to you with pure and clean hearts by Jesus Christ, our Lord. Do you hear the shift? OUR observance is first about Mary and Joseph presenting Jesus, but more importantly about Jesus presenting US, purified with cleansed hearts.  That is Luke’s point- we who are looking for God’s kingdom to spread over all the earth and universe are presented by the resurrected Jesus as whole and well- all of us together. That’s the vision that Luke carries through the entire gospel- uniting people of all different backgrounds- well-to-do and poor, aged and young, of all nations- one people under God’s gracious rule, one with Christ. That’s our point in worshipping God in word, song, and Eucharist this evening.

Epiphany 4 – The Rector’s Annual Report – George Yandell

In my annual reports over the past thirteen years, I have said these words, and I’ll say them again: This is your parish. I serve God with you, guided by the Spirit of Jesus. I want to tell what I perceive God has done, is doing, and what God may be leading us to do together.  

Our parish has done remarkably well considering all the changes we’ve lived through. If the parish is the bridge for us in living into our baptisms in the company of Jesus, you have been resilient and devoted in serving Christ. Where is the parish headed? That’s what the newly reconstituted vestry will continue to discern after they start their work in the meeting after this all-parish meeting.   

We are now into our 38^th year as a parish- the founding parents are almost gone. New members are finding Holy Family and becoming part of the ministering body. The results of our pledge campaign have surprised me and made me most grateful.  

We added new 4 members in 2023. 6 members transferred out. Our total active membership now is 253. There was 1 Marriage, noBaptisms and 6 Burials in 2023. We’ll remember the faithful departed by name in the annual meeting.  Our average Sunday attendance in 2019 was 169. In 2020, our average attendance before we began worshipping outside and online was 146. It was tailing off by early February. In 2021 it was 86. In 2022 average attendance for our Sunday services was 94. Last year it was 120. A number more of us report attending our worship services online- I suspect that’s at least 35 more folk on average. This is against the trend nationwide where congregations are experiencing declines of about 20% per year since covid changed the way people choose to worship or reinvested in other activities.  

For Adult Education last year, about 15 folks regularly participated. Online Evening Prayer, Morning Prayer and Evensong has engaged both parishioners and non-members. I am so grateful to those who’ve continued to lead those services.   

Plus there were over 120 people who participated in some way in the parish but are not members. People are finding Holy Family who might not have been aware of us before. A large part of that trend is our online presence and Holy Family’s ministries in the wider community. Serve Pickens is the newest example over the past two years.  Just to note- it’s not difficult to join the parish. Talk to me if you’re interested in becoming a member.    

In the diocesan council meeting in November, the financial report showed that in 2023, Holy Family had the 26^th largest budget in the diocese of ATL, out of 117 worshipping communities.  

You will hear in the annual meeting about the finances in 2023 and the budget the finance ministry approved for 2024 and forwarded to the vestry- the vestry accepted it unanimously on January 16. Because of your pledge dollars, and with a strong end to last year with good income and less than anticipated expenses, Holy Family is in good condition financially. You are the reason- your pledges have been consistently strong.    

You’ve set the table in supporting our ministries in this new year. 110 pledges totaling $448,800. That total includes pledges from 6 people who did not pledge last year.  

These totals are remarkable. Give yourselves a round of applause.   

After we burned the mortgage last year on Epiphany, a group of us started strategizing to raise funds to accomplish major repairs to the nave and parish hall exteriors, and to repair and re-seal and re-stripe the parking lots. Those initiatives have begun. You’ll hear more about them in the annual meeting.  

I am grateful for all of you. You have kept me focused on what’s most important, and you challenge me and one another to love like Jesus. As I prepare to retire, your vestry will be working with the diocese to initiate plans for clergy support in the interim and to start the process for seeking a new rector. You will vote for three new vestry members in the annual meeting following this service.  

You can read about the work the vestry and parish leaders have been engaged in over the past year in the annual meeting booklet.  

We have added new members to our ministries. They’ve brought strength and purpose. You can read about each ministry’s report in the annual meeting booklet.  

Worship: The Worship Ministry is chaired by Ric Sanchez, chief verger. With input from the clergy, vergers, altar guild chair, organist/choirmaster, usher chair, greeters, flower guild and others, we evaluate how services are working, and plan future worship.   

The production team members became primary evangelists for our parish. They always welcome new producers, particularly now for sound production. No prior experience needed.    

Because of our online presence, folks who didn’t know about Holy Family are seeking us out. Some are contributing online. It is evangelism. Thank you everyone engaged in our services for keeping our liturgy dignified, meaningful, and challenging. You can read Ric’s report in the booklet.  

Vestry Initiatives-

Long Range Plan: Last spring the vestry carried out small group input sessions around the question: “What are the most important things Holy Family should be doing?” 67 of us participated in the sessions. Your comments were sorted and weighted by the frequency of the responses. The LRP guides our work and keeps us on task.   

Working with this year’s vestry has been grace-filled. I am most grateful for all they’ve done. See more in Sr. Warden Jeannine Krenson’s report of the vestry. I find it hard as Jeannine, Rosemary Lovelace and Jim Reid rotate off vestry. Rosemary Lovelace has served a longer sequence of years than any other vestry member in Holy Family’s history, as far as I can determine. She filled two members’ unexpired terms after her 3-year term- let’s applaud her for her unstinting service. And applaud Jeannine and Jim for their leadership as we began to emerge from the Covid shut-outs and limited time together as a parish. All of the vestry have done exceptional work over the past year.  Your leadership during the pledge campaign kept folks plugged in and contributing, against the trends in the prevailing Church culture. Jeannine’s leadership has kept us on track, has generated plans for developing the parish, and has kept me accountable for the whole year.  

I’d like to take a census of the parish’s leadership over the past years. How many of you have served as Sr. Warden- please stand. Jr. Warden? How many of you have served on the vestry? How many in the Finance Ministry? As chair of a ministry or working group? What you see around you witnesses to the Holy Spirit’s work in our midst. Give them all a big round of approbation if you will.  

I’m pleased I get to continue to serve a bit longer with those remaining on vestry and those who will join us. We actually have fun together, even when we’re focused on sometimes difficult tasks.   

Enhancing Stewardship of Money: In 2023 the vestry employed the Every Member Canvass program developed in 2021. The response in turning in pledge cards in fall 2023 was strong. The vestry members gave excellent leadership in planning and carrying out the stewardship of money campaign. It was thorough and participatory. The canvass just ended was remarkable after the capital campaign in early fall for the buildings and parking lot. Your pledging has equipped the vestry to meet the levels needed for funding parish ministries. You can hear more about the pledge results and the new year’s budget from Finance Ministry Chair Jim Braley and Treasurer Dan Ciomek in the annual meeting.  

Finance Ministry: Read the report of the Finance Ministry to learn the details of our use of your pledge dollars. I am most grateful for all of your work and especially for the leadership of Jim Braley as chair, and our treasurer Dan Ciomek.  

Clergy Colleagues: Holy Family was blessed with four clergy who volunteer in service to our parish. We all grieved as Katharine Armentrout retired from serving as our deacon. And we celebrated her unstinting service not only in worship, but also in outreach and pastoral care. Her retirement is causing us to reassess how we can maintain those ministries going forward. Ted, Byron and Bill’s ministries for us are grace-filled, generous and essential to our spiritual and emotional health. To have colleagues like these is an asset beyond measure. Not only do they preach, serve at the altar, lead EFM classes, and serve in the Worship Ministry, they do pastoral calls and push outreach efforts, but we also have fun together. I am daily grateful for Byron, Ted and Bill.    

Conclusions: How are we doing in accomplishing the mission of the parish: “Creating Christian Community: Engaging people in vibrant ministry”? Your input gives direction and support as parish leaders plan for stronger ministries. Your volunteering puts the plans into action. During challenging times, your participation is a gift of community we all need more of. You can read about all the ministries’ accomplishments in the annual meeting report.  

Most important question: Are you engaged in vibrant ministry? If not, volunteer. Engage yourself in the work of a ministry or committee. Seek a higher plane of engagement with the Spirit of Christ. Speak with the leader of the ministry. Your ministries through Holy Family help fulfill your baptismal promises. You find colleagues and friends you haven’t known before. Being engaged multiplies your joy as you work with others in company with the Resurrected Lord of Heaven and Earth.  

This is a remarkable community of love, support and nurture, not only for one another, but for the wider community. I have been honored to serve as your rector over the past 13 ½ years. I know you will continue to “live long and prosper” as Spock regularly said on Star Trek.      G. Yandell

Epiphany 3 – George Yandell

We hear today of a succession- a succession of leadership in Galilee. While John the baptizer appears in all four gospels, only Mark and Matthew note his arrest as a catalyst for Jesus’ public ministry. And it’s only in the Markan passage today that Jesus is not specifically singled out by John himself as the one who is to come after him.   

Matthew states that John had been baptizing for repentance because, as he said, “The kingdom of heaven has come near- prepare the way of the Lord!” When Jesus came to be baptized, John said, “I need to be baptized by you, and you come to me?” Jesus replied, “Let it go for now. After all, in this way we are doing what is fitting and right.” Then John deferred to Jesus. [Translation from The Five Gospels by the Jesus Seminar, p. 132.] It’s not clear if anyone if anyone else besides Jesus sees the heavens opened and the hears the voice from above, “This is my beloved Son, listen to him.”  

In Luke’s gospel John’s father Zechariah had a vision in the temple that told him he was to name his son John and that his son would live as a Nazarite, not drinking wine or strong drink, like Samson generations before him. John’s diet of locusts and wild honey might have derived from his Nazarite tradition.  

John doesn’t seem much of an organization builder. When John departs the scene, there’s a major risk his baptizing movement will fall apart. They were likely asking, “Is this really the time for whatever it is that John was foretelling?”  

It became customary in Christian icons to show John pointing toward Jesus, as if John’s role was confined to announcing a person and not calling the masses to a new age of the Messiah’s coming. But in Mark when Jesus starts proclaiming that the time is fulfilled and the kingdom of God has come near, he’s picking up John’s mantel- the heroic John has fallen and Jesus carries his ministry forward in a new way.  

This makes the launch of Jesus’ ministry in Galilee all the more moving and poignant. Simon, Andrew, John, James and all the rest need hope that the prophetic word and mission of John haven’t failed. [Portions of the above adapted from an article in “The Christian Century”, January 2024 issue, by Benjamin Dueholm, p. 27.]  

And of course it all goes in directions none of them could anticipate. Whatever John has taught the people to hope and work for will be fulfilled in ways they weren’t prepared for. Jesus’ own followers will have to live a new and truly shocking and scandalous future.  The kingdom of God has not only come near, it is being opened to them by God’s own Son.  

The Holy Spirit had driven Jesus into the wilderness just after his baptism. He was tempted by Satan for 40 days. He was with the wild beasts and the angels waited on him. That’s when today’s passage picks up. Jesus started his ministry after John’s arrest proclaiming, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”  

The wilderness links John and Jesus.  I’ve learned of another whose ministry led him into the wilds near us. The Rev. Rufus Morgan was an Episcopal priest who pioneered several Episcopal churches in the mountains. In 1982 he was still ministering to the small St. John’s Episcopal Church near his home in Murphy, NC. His story is remarkable. Rufus Morgan was one of the early pioneers in the founding and development of the Appalachian Trail. He climbed Mount LeConte 172 times (elevation 6,593 feet, a 5 to 6 mile hike to depending on which trail is taken). He celebrated his 88th and 89th birthdays at LeConte lodge. He died in 1983 at 98 years of age.  

His grandmother was born in New York state and was brought up in the Church of England in Canada. She had a half-sister who’d married and moved to Murphy, North Carolina. When his grandmother came to visit her, she met the man who’d become his grandfather and married him.  She stuck to her faith as an Episcopalian. But there wasn’t an Episcopal Church in Murphy. The nearest parish was in Waynesville, 40 miles away. When there were children to be baptized she would take them over there. She let the bishop know that she was in Murphy and wanted to have closer contact with a parish. So the bishop would publish that need to any clergy passing through and they would come to her family and offer communion and sermons to them.  

Rufus Morgan’s parents were both Episcopalians. It wasn’t too long before they started regular services in Murphy. His father was a lay-reader. He started the services in a room above a furniture store with a piano box serving as an altar. His mother was the organist and Sunday school teacher. One Sunday a month a man from Ashville would come and offer communion to the folks.  

Rufus’ family had some black neighbors in their community who’d had no religious instruction at all. When they were working for his family, they asked questions about their congregation, so his mother taught them about the Bible and the faith in Jesus. Finally in 1877 a priest came, the Rev. John Archibald Deal. He and his wife lived with Rufus’ grandparents. John Deal immediately made plans to build a Church. It was the first St. John’s Church in Murphy. Rufus’ mother was one of the chief contributors to building it.  

While the Church was being built, a marker for a double grave for Chief Cuttahostee and his wife was placed on the property. They’d escaped from the Trail of Tears and come to his grandparents’ home. His grandfather visited them, read the Bible, offered prayers and sang hymns to the old man. While the new Church was being built the old chief died. His wife died the next day. He’d asked to be buried with the white man’s burial service. Since his father was giving the land for the new Church, he had them buried there together. They’re the most prominent graves in St. John’s cemetery.   

After St. John’s in Murphy was built the church in Franklin was started, then one in Highlands, one in Cullowhee, because the Rev. Mr. Deal was a ‘very missionary-minded’ man. Of course Rufus was led by the Spirit to become an Episcopal priest. After seminary Rufus returned to North Carolina to start a congregation in Penland and called it the Appalachian Industrial School. After Penland, Rufus went to South Carolina and ministered to three small congregations. Rufus became the business manager for Kanuga, the conference center many of us have enjoyed near Hendersonville. He was homesick for the mountains, he said, so he’d go back to St. John’s in the summers.  

Rufus got to know the man who was conducting services at the Black Church, St. Cyprian’s once a month. Rufus asked if they’d like to have a service every Sunday, so he gave them St. John’s to worship in. In 1941 Rufus was assigned by the bishop to take over the services in Sylva, meeting in the Student Union at Western North Carolina University. [This background from Foxfire 7, pp. 118- 132, Anchor Books, 1982]  

The fulfillment of time in the wilds informed Jesus to emerge and walk his path. His path led his comrades into new life, new ventures. They too were transformed as they walked with Jesus through the countryside, watching how Jesus encountered people, taught, healed and nourished them, then withdrew by himself to pray. Some have called this a ‘theory of alternation’ about Jesus engaging with people, then withdrawing to engage with God in solitude.   

It’s a pattern many of us have fallen into or been led to as our faith matures. It’s what animated Rufus Morgan to minister to anyone God put in his path. I like to think he’d be pleased to know about Holy Family and its ministries. He’d likely be prepared to preach the Good News to us. 

Epiphany I B — George Yandell

The church keeps time differently from the wider culture. The calendar tracks the life of Jesus from his conception, through his birth and the visit of the magi when he was 12 days old. We observed the feast of the Epiphany Last Sunday. And in seven short days, Jesus has gone from being newly born to about 32 years old at his baptism by John.   

In today’s gospel, what does this sentence mean? “The heavens were opened to Jesus and he saw the spirit descending like a dove and alighting on him.” It was Jesus’ Epiphany of Spirit. (An epiphany is a manifesting, a showing forth.) Two big things happened for Jesus. He was baptized by John and his worldview, rather his God-view, changed.  

The Hebrews, like many other eastern religions, knew heaven to be the canopy of the sky which was stretched across the cosmic ocean to prevent its water from overflowing into the envelope of dry ground we live on. In Akkadian and Arabic languages the word for heaven is the root for the words for “rain.” The Greek word for heavens or heavEen is uronos- that’s where the planet Uranus gets its name.   

When leaders of the Hebrews, Moses, Elijah et al wanted to commune with God they went to the highest peaks to do so. And they must have shivered with fear when the heavens did yield their God, because it meant that the seams of reality were near to coming undone, and the floods might wash them away. Listen to the psalm describing God’s voice and authority: “The Lord’s voice is over the waters, The God of glory thunders, the Lord’s voice breaks the cedars, the Lord’s voice hews flames of fire. The Lord’s voice makes the wilderness shake. The Lord was enthroned at the flood and is enthroned as king for all time.”   

The psalm imagines God’s power as in a terrific storm, God riding above it all. This was the Hebrew peoples’ dominant view of God, their worldview. Being fearful of God made sense of their world. But there was a minority report, if you will, about God’s nature, and the nature of God’s Spirit throughout Hebrew scripture.  

Throughout the Bible, God’s spirit comes in different ways. The spirit of God hovered over the waters in Gen 1:2, summoning images of a dove. “In the beginning God created the heavens and the earth. The earth was without form and void and darkness was upon the face of the deep. And the Spirit of God was moving over the face of the waters.” (Spirit in Hebrew is also the word for wind.) In the flood story, Noah opened the window of the ark and sent out the dove, and it came back with an olive leaf in its bill, telling Noah’s people the waters were drying up and they were safe.   

Matthew has Jesus sending out his disciples and telling them to be “wise as serpents and innocent as doves.”   

This ritual of water-washing gave Jesus a mystical experience of God’s coming down and entering him- it was so simple, so innocent, so quiet, so private- then all of a sudden, the heavens were opened to Jesus. He probably flinched as he thought the end of the world was at hand, that the fissure opening would flood the world- but the flood had already happened in his baptism. Instead, a spirit like a gentle dove fluttered down and rested on him, entering him, and Hisepiphany had begun. And isn’t it interesting- every time he spoke a parable, a form of presentation he himself developed, he would begin, “The kingdom of heaven is like…..”.   

The prayer he taught his disciples began, “Our father in heaven….” The prayer asked God to provide bread, to forgive them, and point them toward reconciling love. Jesus, wet with baptism water, began radically re-thinking the place beyond the sky, beyond the “firmament of the heavens,” where a loving God lives and from which gentleness and justice proceed, not torrents of drowning floods which threaten every living thing.  

What does this understanding mean for us? In the fourth century, Gregory of Nazianzus, the Bishop of Constantinople, called baptism “the ladle of regeneration”, “the gift of new creation”. (“Oration on Holy Baptism”, parts 3 & 6) He meant that Jesus humbled himself to be baptized as a model for you and me, so that as Jesus experienced God’s Spirit coming to him, so might we. As we recite the Baptismal Covenant in a moment, recall that we all are baptized in the Spirit of Christ. You just might hear the murmur of the dove descending. And if we all are attentive, we might feel the muffled kiss of heavenly wings.

Epiphany – George Yandell

As the story goes, they were very wise, even smart enough to be kings. On top of that, they must have had an unlimited personal line of credit. Surely they spent a bundle on the gifts they brought and then left in hardly the kind of place where they usually stayed overnight.  

Matthew tells us that they are ‘from the East.’ Some traditions suggest they are from different parts of Asia, Africa or even Europe. Indeed, given that Jerusalem can be seen as the intersection of those three great continents, it’s easy to understand how those three wise men could come to represent the three portions of the known world coming together. Coming together to pay homage to the newly born king of the Jews. And indeed, the king of the world. So there is in Epiphany the telling of an extraordinary hope: The peoples of the earth coming together united in recognizing what’s important. All people offering gifts to the ruler of the universe. [Adapted from an article by David Keck in “The Christian Century”, December 5 edition, 2018, p. 22]  

In addition, they read stars well enough to find their way across a perilous desert and all the way back home again. It’s when they got home that makes me wonder what on earth they must have said. That they found the one who made the very star they followed, the Ruler of the Cosmos, helpless on a bed of straw in a manger? When they began telling something like that around the courtyard, being a king and having executive privilege and all must have come in mighty handy. But somehow, the record carefully neglects letting us know how it all came out back in their own precincts, save that history shows that the Orient waited a while before it ever heard and reckoned with the Good News.  

You and I go to the manger every year and don’t seem to find it all that hard to locate. Just now, we’ve been once again. We’ve seen the star and borne the gifts, even if we do have a way of giving them to everybody but the one whose birthday we claim to be celebrating.  

We’ve made a lot of the usual fuss, often with considerable inconvenience and at great distances, and, heaven knows, we’ve spent a wad ourselves. Like the three kings, we’re back on familiar turf, settling down pretty much back to normal.  

Yet if we will, we, too, have a whale of a story to tell all about what we found in a manger. But unlike those royal magicians, we don’t have executive privilege. We can’t expect people to believe what we say just because we say it. We learned long ago—or should have—that nobody believes much of anything until they are shown.  

We’ve found the King of the Universe at Christmas, we tell them, and by the way, he’s that baby in the cow stall. He’s the Word, the Prince of Peace, and he became flesh and moved into the only overnight place he could find. But nobody much listens. Nobody pays attention. Nobody, that is, until all our talk and song and tinsel and light itself becomes flesh. That’s when God’s peace and justice and good will and joy to the world come alive in our time … in us. [Paragraphs 1, 3-5 adapted from Lane Denson’s sermon in Synthesis Jan 2013]  

In him is our peace. For it is in the Holy Child of Bethlehem that all the claims of the earlier prophets are combined and fulfilled. It is now for us to whom the light has come to present our own gifts. Our pilgrimage need not be as long as that of the Magi, for we can find him in any location now— especially in our neighbors in need.  

The gifts we bring may not be material gold and its like. The light that has come shines through us as we give our time, our care, our understanding. We’re like stained glass windows, lots of different colors and shapes, much like the earliest friends of Jesus. Of course, if we possess worldly treasures, we give them too. But our best gift to Christ, whether in church ministries or toward the least of those who belong to him, is in the offering of ourselves, our souls and bodies, as a sacrifice to him who gave all in sacrifice for us. [The above 2 paragraphs adapted From King Oehmig in Synthesis Jan 2013]

Christmas 1B – George Yandell

John’s gospel: The Word was God. The scholar’s version translates the first portion of the gospel this way: “In the beginning was the divine word and wisdom. The divine word and wisdom was there with God and it was what God was. Everything came to be by means of it; nothing that exists came to be without its agency. In it was life, and this life was the light of humanity. Light was shining in the darkness, and darkness did not master it.” [The Five Gospels: What Did Jesus Really Say? Harper Collins, 1997, p. 401] This mystical language sets Jesus in an entirely different light than the other 3 gospels.  

Tradition has it that John, the disciple Jesus loved, wrote this gospel. Many scholars think it was put in its final form in Ephesus just before the end of the 1^st century. Maybe it found its shape over a life-time of John’s preaching. A man who was a youth at the time of the Crucifixion could well have published the gospel in the nineties, when he himself was an old man, perhaps the last survivor of those who had known the Son of God and seen him resurrected. [Adapted from Interpreter’s Dictionary of the Bible, vol. 2, p. 945]   

The church historian Eusebius tells that the disciple John was expelled from Jerusalem around 40 CE. The young evangelist supposedly took Mary the mother of Jesus under his care, and took her to Ephesus with him. After Paul’s execution, it is thought that John took over the leadership of the church in Ephesus, and there wrote his gospel. After his death he was buried, according to his wishes, in the spot that now forms the center of the Church of St. John, a site of pilgrimage since the fourth century. I stood in the ruins of that magnificent nave on the brow of the hill in April of 2006. The centuries between John and me seemed to collapse and I felt awe at how he knew Jesus and made him known, known in that moment for ME.   

What John tells us is truly unique in ancient religions- that the God beyond history had a co-eternal son who was God’s agent. The Son caused all creation to spring into being. John calls him the ‘logos’, the Word. We think of the Word of God as the Bible, we also think of the Word of God being delivered by the prophets. The Word is also the good news Jesus preached. But John expands this title to make us sure we realize that Christ was a fully divine being, who was also fully Jesus, the man from Galilee.  

What do we make of such a claim? Do we ever really get it? I’m not sure we can. That’s what John drives us to do- to wonder at Jesus, to enter the mystery of his life, death, and resurrection/ and then to realize this Jesus truly was the Son of God.  

The Church realized John’s gospel was entirely different from the gospels already in circulation. Some balked and said it wasn’t authentic. Why? Because the figure of Jesus is more sublime, less approachable. Yet the tradition of the church holds that John’s gospel firmly established that God was fully present in Jesus- Jesus was God on earth.  

Don’t you think it’s strange that Christmas is such a home-oriented holiday when Jesus himself was such a homeless person? The paradox of the Incarnation is that by the Word becoming flesh and dwelling among us, it enabled us to be at home with God wherever we are. Jesus, the Light of the World, broke through the barriers of the human family and incorporated us all into God’s family. When we gather to worship God become flesh, we are not strangers. We are brothers and sisters in the family of God, this is home. …  

A new community emerges when the Light of the World shines on the family of God. Surrounded by the darkness, we suddenly see friends. We find our night horizon dotted with the light of neighbors. We are no longer alone in the dark of night. The power of evil is broken by the strength of this loving community. Look around you now at the community gathered here… Welcome home! [Adapted from Deborah Cronin in Can Your DogHunt? Lima, Ohio: Fairway Press, 1995, pp. 30-31].  

So imagine with me for a moment. John and Mary, telling and re-telling the stories of Jesus from their most intimate perspectives.  They had made their home in the congregation at Ephesus.  Why then is this prologue of John in such mystical, cosmic language? Because the faith in the hearts of Mary and John and their fellow Ephesians could not be contained in simple stories- their faith drove them to record in mystic poetry the truth behind the stories of Jesus in his earthly ministry- that’s the faith they bequeath to us today. In the quiet of this nave, consider Mary and John, living out their lives far from Galilee, but ever so close to the man they loved so dearly, whom they knew to be the Son of God. 2028 years ago, the Son of God was born. They knew him in his childhood, in his ministry, after his resurrection and in their hearts continuously. The Word is made flesh and dwells among us.