Marching and Praying

Dear Friends in Chris,

Early today it was announced that  the officer involved in the  shooting of Tony Robinson would not be charged. As I write clergy of this diocese and other faithful people are marching from the site of the shooting to Grace Episcopal Church on the Capitol Square where they will gather for prayer. This evening churches throughout Madison will be open for prayer and conversation. I am grateful for the witness of these sisters and brothers and pray for them. I pray for the City. I pray that the peace will prevail. I ask you to join me in this prayer.

What has become clear to me this past year is that those of us who claim Jesus as Lord must be at the forefront of working to address the systemic racism that is so much a part of our life in Wisconsin. The first step is to end the denial that it even exists. The second is to admit that those of us who are white have benefitted from its existence. As Jesus taught we need to remove the log from our own eye before removing the speck that is in the eye of another.

Yours in Christ Jesus,

+Steven

Maundy Thursday 2015

By this shall the world know that you are my disciples that you have love for one another.

In the name of the Father and of the Son and of the Holy Spirit. Amen

I need to tell you that I find myself particularly uneasy and uncomfortable this Maundy Thursday. I am also beginning to think that this is the way this night is supposed to make us feel. Maundy Thursday more than any other day is day in tension, a day on the edge at least for the first part of it. We spent the last few Thursdays looking at the passion narratives together and we reminded ourselves that the passion is a drama in four acts: ACT I, the agony in the Garden, Act II the trial before Jewish Authorities, Act III the trail before Pilate and Act IV the crucifixion and Burial. Maundy Thursday and its liturgy end firmly in the garden–the beginning of Act I but it begins with what modern day folk would call a prequel. An alternate theory, which appears to be position of the drafters of the Revised Common Lectionary, at least given this past Sunday’s passion, would have us think that Act I begins not in the Garden but in the Upper Room.
There is tension in the Upper Room as well. And I don’t just mean among the participants and the observers asking themselves, “Is it I who will betray Jesus” and saying to Jesus, “What are you doing trying to wash my feet?” There is tension I believe in the acts themselves. I am particularly convinced of this by the fact that the Synoptic authors Mark, Matthew and Luke, recount the breaking of the bread and the blessing of the cup, a Passover tradition that Jesus gives new significance while John mentions the meal only in passing and focuses on the foot washing. I have come to wonder if the community of the beloved disciple that John was writing for was at odds not only with their Jewish counterparts who had kicked them out of the synagogue but also with other Christians about what was the true means to commemorate this night on which Christ was betrayed.
This tension for me is exacerbated by the memories of many Maundy Thursdays and the piety and hymnody that accompanied those services.

That last night as supper lying mid the twelve his chosen band
Jesus with the Law complying keeps the feast its rites demand
then more precious food supplying gives himself with his on hand.

Or this
Thou who at thy first Eucharist didst pray that all the Church might be forever one
(truly a conflation of the passion Narratives)

One could almost have the impression that the whole purpose of the Word becoming flesh was that so the world and the Church could have a Eucharistic liturgy. There is a temptation to focus so much on the Eucharist that we forget this is a movement into passion. Perhaps that is why there has developed in parts of the Christian tradition a separate series of liturgical observances outside of Passiontide and the Easter season which focus on the Blessed Sacrament, Corpus Christi and the feast of the Precious Blood.
As I think of all this, I am reminded that of the words of Ignatius of Antioch the early Church father whose writings where a large part of my conversion to catholic Christianity. Writing to fellow Christians on his way to martyrdom Ignatius exhorted his brothers and sister to pray that he might be ground by the lion’s teeth as finest wheat that he might become bread for the Eucharist. Ignatius’ words remind me that the purpose of this night is not that we might have Eucharist but that we might be Eucharist – broken, blessed and given for the world. In one of our Eucharistic prayers we recall this truth in these words … “that we might live no longer for ourselves but for him who died and rose for us.
The question before is, “Are we consumer Christians or servant Christians?”
I am sure you know that word Eucharist comes from the Greek charin Eko meaning to give thanks.
In my teaching across the diocese lately I have been asking the question, “Are we communion people or are we Eucharistic people?”, contrasting the piety that implies that purpose of worship is to come and receive a little bit of Jesus, what one poet described as $5 worth of God not enough to change me but enough to get me through until next week, a thought embodied in the statement I come to church to make my communion, versus a Eucharistic people, a people for whom every act of worship is rooted in Thanksgiving, the act of glorifying and praising God “for all his goodness and loving kindness,… our creation, preservation and all the blessings of this life but above all for the redemption of the world by our Lord Jesus Christ, for the means of grace and for the hope of glory.” (BCP; The General Thanksgiving). This thanksgiving is rooted in oblation, the offering of our self to God, and adoration, simply delighting in God’s presence, and from it flows the acknowledgement of our sins and the certainty of God’s forgiveness and our prayers for others and for ourselves.
To be Eucharist is to be a person of Thanksgiving. But this night reminds us that Thanksgiving is more than an attitude of gratitude, although that is necessary, thanksgiving is an embodied act. Jesus takes the bread and blesses the cup and gives. Jesus kneels at the feet of his friends washes their feet and takes the form of a slave. He gives, he serves.
This is Christ’s call this night. This is the vocation of his followers. As the hymns put in best, Strengthen for service Lord that hands that holy things have taken or better still– Come labor on spend and be spent your joy to do the Father’s will. This is the way the master went should not the servant tread it still.

He gives, he serves. He is the model for our life. That’s what I means to call him Lord.

Give us such an awareness of your mercies that with truly thankful hearts we may show forth your praise not only with our lips but in our lives by giving up ourselves to your service and walking before you in holiness and righteousness all our days (BCP: General Thanksgiving)

Christmas Sermon 2014

For thus says the Lord of hosts: once again, in a little while, I will shake the heavens and the earth and the sea and the dry land.

And suddenly there was with the angel a multitude of the heavenly hosts praising God and saying. Glory to God in the highest and peace on earth, goodwill toward men.

In the name of the Father and the Son and of the Holy Spirit: Amen.

For thus says the Lord of hosts: once again, in a little while, I will shake the heavens and the earth and the sea and the dry land

This verse from the prophet Haggai came to me as I prepared my sermon for this Christmas Eve, it is not a text we normally hear on this day but those familiar with Handel’s Messiah will know it from the Bass recitative in the Nativity portion of the work. It is a text that sticks with me even though my choral years are long past.

Shaking seems like an appropriate image for Christmas this year. It is a year in which I, at least, have been shaken. I suspect many of you have been as well. Just this morning I awakened to the news that another young black man was shot by a police officer in Missouri. We are shaken by an increase of senseless violence, not only here in this nation, but around the world as police officers are assassinated in New York, journalists and aid workers are executed in Syria, school children are murdered in Pakistan, and young African girls are taken into captivity as pawns of war. We are shaken by a renewed awareness of the reality of and sin of racism, the increasing disparity between rich and poor. We see the shaking of fists in anger and outrage. Some of us have been moved to join them. And seeing all these events, we as people of faith shake our heads and say how can this be? We are shaken and we ask what is this world coming to?

For thus says the Lord of hosts: once again, in a little while, I will shake the heavens and the earth and the sea and the dry land.

I was reminded of this verse while reflecting on the much loved hymn by Charles Wesley which we will sing at the conclusion of this service, Hark the Herald angels sing.” Those of you who know me and have listened to my Christmas sermons these last 11 years know how much my entry into scripture is facilitated by hymns. This year is no exception.

We know the hymn and its first line as “Hark the Herald Angels sing” But did you know that “Hark the Herald Angels sing” was not the original text? Those words were substituted by the evangelist George Whitfield some years later. The original text was “Hark how all the Welkin Rings, Glory to the King of Kings” Welkin is an old English word for the whole created order. The image which Wesley sought to convey, , the same message that the Evangelist Luke sought to convey in his telling of the birth of the Messiah is that at the Angelic announcement at the birth of Christ the whole created order shook in fulfillment of this prophetic word.

We all know the words of the song, “Glory to God in the highest and peace to his people on earth. And you many of you have heard me say that Luke records these words to make the point that the real source of life and peace was not the emperor Caesar Augustus, the supposed author of the pax Augustana, a ruler who Luke’s first hearers looked backed to with the same sort of nostalgia that many of us look back to the years before 9-11, or the Clinton or Reagan era depending on one’s political persuasion or the 1950’s depending on one’s age. But I am there is more.
As Christians, followers of Jesus, we are called to see this birth as something more than an historical fact. There are some who try to challenge even this, as evidenced by the bill board which appeared in Milwaukee at the beginning of Advent depicting a child writing Santa asking not to have to go to church this year because they were too old for fairy tales. The evidence for the existence of Jesus of Nazareth is well attested outside the Christian Scriptures. And I am too old for fairy tales, too. The incarnation is no fairy tale. We believe, we know that God has done something amazing in this birth and that the whole creation shakes at the news.

What the Gospel writer and the hymnist want us to know is that the birth of the Messiah, the incarnation of Jesus as the Messiah is God’s wake up call to the world. In the birth of Jesus God has shaken and will shake a sleeping world awake to the possibilities before us. What are those possibilities? The wolf will lie down with the lamb and the child shall play over the adder’s den. They shall not hurt or destroy in all my holy mountain, the prophet Isaiah tells us. Swords shall be turned to plowshares and spears into pruning hooks. A day of peace that dimly shines.

The evangelist John reminds us that this light shines in the darkness and the darkness has not overcome it. The incarnation is the beginning of new creation. The word which was spoken at the beginning is now the word made flesh.

All this is possible because of the self-emptying of God. The God who in the incarnation becomes God with us. Mild he lays his glory by, born that we, humanity, no more may die. It is this theological reality known as kenosis the Greek word for self -emptying which is the way to the possibilities before us.

Hark the Herald Angels sing Glory to the new born King.

What is to be our response? It may surprise you to know that Wesley’s original poem spells that response out for us. It contains 4 more stanzas or two verses. The first used to appear in earlier editions. Maybe we need to restore them in the future. They read

Come, Desire of Nations, come
Fix in us thy humble home
Rise, the woman’s conquering seed
Bruise in us the serpents head

Now display thy saving power
Ruined nature now restore
Now in mystic union jojn
thine to our and ours to thine.

Adam’s likeness, Lord efface
Stamp thy image in its place
Second Adam from above
Reinstate us in thy love

Let us thee, though lost, regain
Thee, the life, the inner man
O, to all thyself impart
Formed in each believing heart.

Dream with me what might our world be like if this were the response of all to the news of this night that a child is born to us, a son is given us and the government will be upon his shoulder.

Think a minute.

I am certain it would be a world which is kinder, a world which demonstrates liberty and justice for all. A world where no child is hungry, none who are sick are in want of care. A world based more on the dignity of being created in God’s image then on one’s place as part of the market share. A world where all lives matter.

God comes tonight to wake us up as individuals and as the Church. He shakes ever so gently and says to us arise, shine your light has come and the glory of the Lord has dawned upon you. He does so in the birth of child in a backwater town named literally House of Bread.

As we come to the Lord’s table tonight may this Eucharist, this Christ Mass, awaken in us a new resolve to be formed and shaped by the one we receive that we might awaken others to God’s will and way.

Ferguson and Advent

O Come, O Come Emmanuel and ransom captive Israel
That mourns in lowly exile here until the Son of God appear.

Dear Friends in Christ,

The words of this advent hymn entered my mind as I watched the morning news and saw the scenes from Ferguson, Missouri and across the nation depicting anger and outrage over the Grand Jury findings in the case of the shooting of a young man of color Michael Brown by a white police officer. I suspect that underneath the anger is a deep mourning that justice has not been served, that white privilege continues, and there is a profound difference between the experience of the legal system and law enforcement depending on the color of one’s skin and the size of one’s bank account. The name of Michael Brown is now added to a long litany of others that includes Trayvon Martin and Rodney King. We join in the mourning and cry out in longing for God to come and heal, save, and comfort.

It is the call for God’s intervention that is at the heart of Advent, the season we begin this Sunday. I have often sad that Advent is the truest season of the liturgical year because it is the season that most reflects the already but not yet of Christian faith. By and through faith we know that God has restored and redeemed creation. In life we see that restoration and redemption rarely and only glimpses.

As people of faith we now that our hope will be fulfilled. Emmanuel will come to us and God’s reign will be established, the wolf and lamb will lie down together, people will be judged not by the color of their skin but by the content of their character, and that judgment will be by a loving, forgiving, just, and gracious God. Amen. Come Lord Jesus.

+Steven

Convention Address 2014

Grace to you and peace from God our Father and the Lord Jesus Christ.

One Bread, One Body, One Lord of All, One cup of Blessing which we bless
And we though many throughout the earth, we are one Body in this one Lord.

So we sang at the Eucharist last evening as we received what we are through grace and what we are called to be for the world—the Body and Blood of Christ. This hymn inspired the theme for this convention, a convention that embodies this truth through the presence of our partners and friends in Christ, the Rt. Rev. Oscar Stephen Mnung’a, bishop of our diosisi rafki, which translates friend diocese, the Diocese of Newala. In addition to serving as Bishop of Newala, Bishop Oscar serves as Dean of the Province of Tanzania and President of the Christian Council of Tanzania, the equivalent of our National Council of Churches. We are also blessed by the presence of his wife Mama Agnes, and Sr. Helena Nogea of the Sisters of St. Mary. It is a joy to have them with us and it was a blessing to have Bishop Oscar preach at our Eucharist last night. I am sure you can see why those of us who traveled to Newala last year were so excited when we reported to you at our 2013 Convention. As I begin my pastoral address to this convention I wish to thank the Rev. Dr. Paula Harris, rector of St. Luke’s Madison and chair of our Companion Diocese Committee along with all of the Committee’s members, for all their work to make this visit come to pass.

I also wish to thank Diane Brown, Bob Heindl, Lee Klugiewicz, the Rev. Dorota Pruski and all the other volunteers who have worked so hard to make this convention come to pass. A special word of thanks is due to the new Executive Secretary of the Diocese, Deacon Marge Kiss, who faithfully over sees the minutes of this convention and gathered volunteers to stuff packets for our convention business.

Thanks is also due to the Nicholson House staff. This has also been a year of changes at Nicholson House. As you recall last year’s budget only funded the position of Canon to the Ordinary for half a year. The Rev. David Pfaff, concluded his work on June 30 and went forth with our prayers as he discerns the nature and place of his future ministry. In the spring, we welcomed our newest staff member, Marlyne Udovich, Finance Officer. Marlyne has brought new energy and vision to the position previously held by Diane Blank, and she is already proving herself to be an asset and blessing to us all. She is with us at this convention and I ask you to welcome her to the Diocese. I know you join me in offering thanks for the ministries and labors of the rest of the staff, Peggy Bean, Canon for Congregations, the Rev. Carla McCook, Bishop’s Assistant for Formation and Ministry, Barbara Klauber, and Patty Jaffke.

Finally, allow me to conclude these prefatory remarks by giving thanks for and to my family, my wife Cindy and our daughters Lauren and Haley. I am grateful for their love and support as I go about this ministry to which God has called me.

At our banquet last evening we honored with the Bishop’s Shield two persons, Charlie Bardenwerper, who has served tirelessly as Diocesan Historiographer for the last 17 years and Deacon REGS Scheeler, who was invaluable throughout the litigation surrounding the St. Edmund’s property and now as we move to the sale of the property. Earlier this year REGS organized the re-interment of the cremated remains that had been interred there. I am grateful to the people of St. Alban’s Sussex in helping us provide a new resting place in the St. Alban’s cemetery as are the families of those whose remains were transferred to this new site.

Speaking of property, I am pleased to report that we have accepted an offer on the building that formerly housed St. Nicholas, Racine. I ask your prayers as we seek to complete this sale in the coming months.

Our decision to sell the property in Wautoma and move our camping ministry, Camp Webb, continues to bear fruit financially and spiritually. This year for the second year in a row Camp Webb was in the black. More importantly, Camp was over-subscribed weeks before the start and we had others on a waiting list. That financial fruit is I believe is the result of the fact that we have an excellent program at a top rate facility that teaches young people the Good News of Jesus that they are loved and cared for by a loving God and his Church. On my visitations I am told by children, youth, and parents what a great experience Camp was for them. You will hear from the Rev. Elizabeth Tester, Camp Webb Director later in this convention.

Last year I reported to you about my work in the founding of Bishops United against Gun Violence. I am pleased to report to you that our Body is over 100 bishops strong and that our Conference this year, reclaiming the Gospel of Peace at which the Archbishop of Canterbury, the Most Rev. Justin Welby and our Presiding Bishop were in attendance, was a great success. As an outcome of the conference, I have formed a coalition of all the bishops in Province V as well as the bishops of Iowa and Minnesota who are working together to pass legislation that will require finger print background checks before one can purchase a gun. This simple change to the law has proven in Maryland and elsewhere in our nation to significantly reduce deaths by gun violence. How is this so? Fingerprint background checks reduce straw man purchases, purchases of weapons by those without a criminal record for criminals. You will be hearing more about this from me later this year. I will be asking for your help to pass this life-saving measure.

At the end of August, I wrote to you in response to the Report I commissioned from the Standing Committee acting in their role as Council of Advice to the Bishop. In that letter I stated that, I was grateful for the good work they had done in facilitating a conversation that in the past had been difficult to have in this diocese. I shared that it was clear to me from the Standing Committee’s report, and from my engagement with many of you, that attitudes in the diocese had shifted from when I became bishop 11 years ago.
We are living in a time in American culture when civil marriage equality is becoming the norm. In June, this state’s ban on same-sex marriage was declared unconstitutional. That ruling was upheld in the appellate court, and the decision on Monday by the United States Supreme Court not to hear the appeals to lower court rulings in Illinois, Utah, Virginia, and Wisconsin means same-sex marriage is legal in our state.
As chief pastor, I have to balance my own theological conviction with humility, and a willingness to create space for those who disagree with me. I must also consider what is best for the diocese. My personal position is that, given the disputed witness of Scripture and Tradition in this matter, I see the blessing of same sex couples by the Church as a pastoral provision, informed by modern insights into human sexuality and human development, not unlike the blessing of marriages of persons who have been divorced. Thus anticipating, the court’s decisions, I have authorized clergy of this diocese to bless the marriages of same sex couples who are civilly married using a form I have set forth and guidelines for doing so.
Let us know turn to the business at hand.

Before this Convention come resolutions that while simple in language represent significant and important actions. The first amends the start of terms of members of Executive Council. By adopting this amendment, you will allow for those you elect today and in the future to begin their work on your behalf having attended and observed this body in action before taking office and empowering the current Executive Council to complete the necessary end of the year business and evaluate their common life before their terms end.

The second means that those who lead two important agencies of this Diocese the President of the Trustees of Funds and Endowments and the chair of the Commission on Ministry are no longer required to attend Executive Council and be a part of the determination of quorum. It also honors the time and labor they do on your behalf in these important bodies by not requiring them to attend 5 more meetings a year on top of the numerous meetings of the Body on which they serve. This resolution which comes at the request of the outgoing Chair of the Commission on Ministry, the Rev. Scott Seefeldt, also ensures that all who are empowered to do the work of this Convention between Conventions are elected by Convention.

The Third resolution provides for and clarifies a person to preside over Executive Council in case I am ill, unavailable due to pastoral or personal emergency or if there is a matter before the Council in which I must recuse myself.

I ask you to adopt each of these resolutions.

The fourth resolution is in regard to parish status for St. Mary’s Dousman, it reads simply in its final clause St. Mary’s Dousman is admitted into union with the Diocese. I know from reports following the preconvention meetings that some of you on reading this resolution were scratching your heads and going, huh? I thought St. Mary’s was in union with the Diocese. Let me give you a most Anglican answer, Yes and no. Before I became your bishop, St. Mary’s along with St. Bartholomew’s, Pewaukee, St. Aidan’s, Hartford, and Good Shepherd, Sun Prairie, entered in to a relationship with the Diocese through the Commission on Mission and Development as it was then constituted to redevelop these congregations in growing areas with financial assistance from the Diocesan budget. As part of this process, each of these congregations accepted mission status in exchange which meant in part that the clergy in charge of these congregations would be appointed by the Bishop, the rector of the congregation, to serve as vicar.

St. Mary’s, thanks to the faithful leadership of Scott Leannah and the generous and faithful labor and stewardship of all its members has now reached the point where this specific relationship is no longer necessary. In ten years their attendance has tripled, the have acquired land, built a new church building which will be paid off in full by April, have eliminated need for a financial subsidy from the diocese and are now prepared to elect Scott as their rector.
The resolution, which I ask you to pass, is an affirmation by this convention of all their labors together with the Diocese. St. Mary’s serves as a model of cooperation and faithfulness in Mission.

The Commission on Mission and Development is working with the other congregations St. Aidan’s, St. Bartholomew’s, and Good Shepherd to bring them to a similar place. You will hear more about these efforts in Canon Bean’s report later in the day.

The other business before our convention is the budget, a budget which reflects reduced income from congregations and keeps assessment levels as they have been since I became your bishop. It is a bare bones budget which maintains our historic commitments outside the Diocese to the General Church and our ecumenical and interfaith partners. I ask you to adopt it.

The business of the Convention is necessary work to order and undergird our common life. It is work done in the service of the life to which we are called, namely to be the body and blood of Christ in the world, to serve the world in Jesus name. It is that work to which I now turn

The question before us is, How are we to be the body of Christ in the world today? How are we to live out the truth that we are one bread, one body together?

It is no secret that the context in which we find ourselves is very different that it was when most of us were born. Most of us have faint memories of Christendom when Church membership and attendance were a part of the fabric of life for most people, a time characterized by denominational loyalty and preference for Christianity in the public square. We had Christmas Break not Winter Break from School. Stores closed on Sundays. Soccer games if they took place at all and other sporting events were held on Sunday afternoons rather than Sunday morning.

Yes a lot has changed. But there is one thing that has not Jesus who is the same yesterday, today, and forever.

The answer to the question of how are we to live, how are we to be one body, one bread for the world is found where it always is found.. in HIM, Jesus, the model for our life in every circumstance and situation. He is the Way, the Truth, and the Life. The one who came that we might have abundant life.

These past few weeks in our Sunday Eucharistic Lectionary we have been reading from Paul’s letter to the Philippians, the letter which contains these words, words from one of the first bishops to the Church.

27 Live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel,…. If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. 5 Let the same mind be in you that was[a] in Christ Jesus,
6 who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
7 but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
8 he humbled himself
and became obedient to the point of death—
even death on a cross.

Paul, is telling his first hearers and us that our call to be the one bread, the one body begins with Kenosis, self -emptying. I think you would agree with me that such life, a life with self-emptying at its center is the opposite of what we see displayed in the world in which we live.
Some of you have heard me tell this story before but it bears repeating. Some years ago Cindy and I were watching a Peter, Paul, and Mary concert on public television. Between songs Noel Paul Stookey, he’s the tall one, commented, “When I was a boy we had Life magazine, it was about all of Life, then in the seventies, there was a new magazine People, people are a apart of life there not all of life. Then in the 80’s there was a new magazine called Us. Us is some of the people, it’s us but it’s not them. Then in the 90’s the new magazine was Self, Self isn’t us. I predict the next magazine is going to be called ME. It will simply be glossy pages that reflect back at the reader.”

I have come to believe that Paul was a bit of a prophet. We see his prophecy fulfilled in the personal web page, myspace, Facebook, the Linked in Profile, and the epitome of narcissism, the selfie. Marketers and the world around us want to tell us it is all about us. As I have told many of you before If I have learned one thing in 30 years of ordained ministry. It is not about me. I also need to tell you, it’s not about you either. Yes, Jesus died for us as if we were the only person in the world but we are not.

To be the Body of Christ, both as individual members and as the church means that we must imitate Jesus’s example of self-emptying.
Self -emptying means surrendering power.
Self- emptying means setting aside privilege.
Self-emptying means putting our wants and needs for the greater good.
Most of us in this room have the privilege of being in the majority. Because of the color of our skin and the history of our nation, most of us have never experienced discrimination or racial profiling. Contrast that with the fact that almost 2 out of 3 children of color live in poverty and that African-American men are times more likely to be imprisoned than whites for the same crime. We have seen on our televisions this summer the results of this state of being as we watched the events unfold after the death of Michael Brown in Ferguson, Missouri.
One of the things that I have become aware since my return to the Upper Midwest 11 years ago is how incipient Northern racism is. We delude ourselves with the story that our ancestors fought to free the slaves and end slavery, while we enforce an economic and opportunity segregation that insures that very little will change. I applaud efforts like the combined youth pilgrimage of Christ Church Whitefish Bay and All Peoples Lutheran in Milwaukee that have sought to bridge the racial divide. But we have a long way to go before Dr. King’s dream that a person will be judged not by the color of their skin but by the content of their character is fulfilled. Over the next few months, I will be working with other bishops of this Church to make racial reconciliation one of the priorities of our common life in the coming years. I ask your prayers and support. I also ask you to seek ways both as individuals and as congregations to share in the work. It’s not just a Milwaukee, Racine, and Kenosha problem. It’s here in Madison and in every community throughout this state.
I also ask you to join me and the other members of the Wisconsin Council of Churches in our anti-poverty initiative that many of you learned about in our workshops yesterday. To be the body of Christ in the world means to serve the world in Jesus’ name and work for the expansion of God’s reign.
This call to kenosis is not just for our life outside the Church, it must also affect our life within the church as well. One of the questions that is being asked across the Church is what is God calling us to let go of so that we might be the Church he is calling us to be today. In some cases, that is buildings. I applaud the work of St. James’, Milwaukee who have come to realize that their building has become a hindrance to mission and ministry and has put the building up for sale. Across the diocese we have 19th and 20th century buildings in 19th century locations housing congregations called by God to do mission and ministry in the 21st century. Some may be redundant. Ten miles is not as great a distance as it was in years past.

In other cases, it may be how we understand the concept of parish. We need to remember that the word parish is a geographical distinction as is diocese. A Parish is a geographical subset of a diocese that may have within it one or more church buildings. Let me give you an example. Early in my ministry I was rector of Scott Parish, Orange County, Virginia. The parish church was Christ Church, Gordonsville and at one time the parish had within it two other churches, St. Mary’s Somerset, and The Barbour Memorial Church, Barboursville. It was one parish in three buildings.
What I am beginning to wonder if this is a model that may help us in some of our communities. I am grateful for some of the steps toward such cooperation in parts of our diocese. But the work is slow, in part for some it is hard to let go of what they want or to what they have become accustomed. It is hard work as the people of St. Aidan’s, Hartford and St. James, West Bend know well. I am grateful for their efforts. These conversations need to begin or continue in other places. Friends, we have seen the results of business as usual. It is not good. The definition of insanity is doing the same thing over and over again expecting different results. It is time for us to repent, to put on the mind of Christ, the mind of kenosis.
Dream with me. What might our diocese look like if our lives mirrored that of our Lord, the one we heard Paul speak of in his letter to the Philippians?

I believe it would be a diocese where each of us consider ourselves as a minister of the Gospel, a person called to serve everyone we meet in Jesus’ name. We would see every human being as someone who Christ died for and we would look for Christ in them. It would be a community where the principal question would not be what do I want but want does God want. It would be a diocese that was less worried about receiving communion on Sunday and more concerned about being the Body of Christ for the world. It would be a diocese characterized by cooperation and flexibility.
The promise to us is that if this becomes true, then what happened to Jesus will characterize our life. What was the Father’s response to Jesus’s self-emptying? Paul writes
9 Therefore God also highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
11 and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.
I am convinced that if we imitate Jesus in his self- emptying we will share in his exultation, maybe not from the world, but from the one from whom it really matters, the Father, who through Christ has washed us clean from every sin and raised us to a new life making us a kingdom of priests to serve the world in Jesus name.

They shall come and make known to a people yet unborn the saving deeds that He has done. The Bishop’s Easter sermon

“They shall come and make known to a people yet unborn the saving deeds that he has done.”

 

In the name of the Father and of the Son and of the Holy Spirit: Amen

 

The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63and said, ‘Sir, we remember what that impostor said while he was still alive, “After three days I will rise again.” 64Therefore command that the tomb be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, “He has been raised from the dead”, and the last deception would be worse than the first.’ 65Pilate said to them, ‘You have a guard* of soldiers; go, make it as secure as you can.’*66So they went with the guard and made the tomb secure by sealing the stone. Matthew 27:62-66

So begins Matthew’s version of the account of Jesus’s resurrection. Our lectionary does us a bit of a disservice because it has the reading appointed for this Easter Day begin where the other author’s begin their telling of the Easter story with the dawn of the first day of the week. But as Raymond Brown, a renowned biblical scholar eloquently and clearly demonstrates in his book of essays on the Easter Gospels, “A Risen Christ in Eastertime,” Matthew’s telling of the story begins not with the first day of the week but with the seventh. Saturday not Sunday. He does so by showing how the structure of the story of the resurrection of Jesus displays the same five- fold structure found in the beginning of the Gospel of Matthew in the telling of the story of Jesus birth.

I must confess that every time I read this Gospel, I am drawn to this story about the guards. This could be because as a boy I was always fond of stories about people in uniform, policeman, firefighters, and most especially soldiers of every era. But I suspect the deeper reason is that Matthew wants us to pay attention to them as he is the only gospel writer to include this part of the story.

As I wrote to you and the rest of the diocese in my Easter letter. Whenever I read this story one place I always go is to the he opening cut on Pat Matheny’s album First Circle, a dissonant and farcical march entitled simply, “Forward March.” I don’t know what inspired him to write the piece but every time I hear it I picture the guards placed by Pilate and the authorities at the tomb of Jesus. I picture them parading around the tomb filled with self-importance and certainty of purpose looking as silly as the Scarecrow, Tin Man, and Cowardly Lion do when the don the uniforms of the guards at the castle of the Wicked Witch in the Wizard of Oz while fulfilling their mission to make the tomb of Jesus as secure as they could.

Our faith helps us to see the humor in that command from Pilate, “Go, make it as secure as you can.”  We know that nothing can hold God’s love in. God’s love and power burst forth from the tomb and the stone is rolled away to reveal that it is so. God’s love is so great that nothing can hold it in. That is what make’s Pilate’s command comical.

Why does Matthew include this part of the story? It could be that it is simply a rebuttal of the assertion of those who did not believe the good news of the resurrection, an assertion that Matthew believes was planted by those who opposed Jesus from the start. “His disciples stole the body.” A falsehood that persists among some to this day. It could be that Matthew is writing to a community that is experiencing the first throes of separation between church and synagogue ( a separation it is our duty in this age to mend) and he is asserting the primacy of the first day over the seventh. But perhaps there is more.

Could it be that Matthew mentions the guards because he wants his first hearers and us to consider the guards that we place around the tomb of Jesus, guards that keep us from truly knowing and living the power and truth of his resurrection?

What are some of the guards that you have placed there?

An unwillingness to truly accept God’s love and forgiveness. The desire to persist in thinking that God’s love is dependent and conditioned by your actions rather than on God’s grace and Being. Do they have names like Anger, Resentment, Fear, Selfishness, Fatalism, Defeat, Prejudice, Obsession, and Disbelief? I know both as a pastor and fellow traveler on the way that at times our human frailty and failings—pride, fear, prejudice, lack of charity toward ourselves and others, unwillingness  and inability to accept that we are loved—can keep that power from working fully in us.

Today, the angel of the Lord descends. He makes those guards fall dead. The stone is rolled away and the power of God’s love is shown to be stronger than any guard, stronger than any principality or power. He proclaims to the women at the tomb and to us that Jesus has been raised from the dead. And all that would keep us from knowing and living that truth loses its power once and for all.

The resurrection of Jesus is God the Father’s action to show us God’s faithfulness. On the cross Jesus commends himself to the Father. In the resurrection we see the result of that commendation. God is faithful to those we are faithful to him. Nothing can holds God’s love in.

Nothing can hold God’s love in.

But there is more. We know that when a child is ready to be born it is ready. Could it be that Matthew by structuring his telling of the Resurrection story with the same five-fold structure of the birth of Jesus wants us to see that the Resurrection is more than just a victory over death? It is a new birth.

This struck me as I prayed the 22nd psalm these last few days. Psalm 22 is the psalm of Holy Week. We all know how it begins. Jesus utters its first verse from the cross. My God, My God why have you forsaken me?

But do you know how it ends. I’ll give you a hint. I began this sermon with it. They shall come and make known to a people yet unborn the saving deeds that God has done. My brothers and sisters today this verse is fulfilled in your hearing. In the resurrection of Christ, a new people is born. People who know that death is not the last word, people who know that nothing can separate us. People who are more than conquerors through the deathless love of Christ.

And because we know this to be true we can go forth from this place clear that our call is to participate in God’s mission making known the saving deeds that God has done in Christ with our lips and in our lives confident in the words of that great Easter hymn.

 

Easter triumph, Easter joy these alone do sin destroy,

From sins power do thou set free souls newborn O Lord in thee.

 

In Christ we are born anew.

 

Blessed be the God and Father of our Lord Jesus Christ. By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead (I Peter 1:3).

 

Bishop’s Easter Message 2014

The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, ‘Sir, we remember what that impostor said while he was still alive, “After three days I will rise again.” Therefore command that the tomb be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, “He has been raised from the dead”, and the last deception would be worse than the first.’ Pilate said to them, ‘You have a guard* of soldiers; go, make it as secure as you can.’* So they went with the guard and made the tomb secure by sealing the stone. (Matthew 27:62-66 NRSV)

Dear Friends in Christ,

The opening cut on Pat Matheny’s album First Circle is a dissonant and farcical march entitled simply, “Forward March.” I don’t know what inspired him to write the piece but every time I hear it I picture the guards placed by Pilate and the authorities at the tomb of Jesus. I picture them parading around the tomb filled with self-importance and certainty of purpose looking as silly as the Scarecrow, Tin Man, and Cowardly Lion do when the don the uniforms of the guards at the castle of the Wicked Witch in the Wizard of Oz while fulfilling their mission to make the tomb of Jesus as secure as they could.
Our faith helps us to see the humor in that command from Pilate, “Go, make it as secure as you can.” We know that nothing can hold God’s love in. God’s love and power burst forth from the tomb and the stone is rolled away to reveal that it is so. God’s love is so great that nothing can hold it in.
The resurrection of Jesus is God the Father’s action to show us God’s faithfulness. On the cross Jesus commends himself to the Father. In the resurrection we see the result of that commendation. God is faithful to those who are faithful to him.
While nothing can hold God’s love in, I know both as a pastor and fellow traveler on the way that at times our human failings—pride, fear, prejudice, lack of charity toward ourselves and others, unwillingness and inability to accept that we are loved—can keep that power from working fully in us. These things are what the poet Michael Hare Duke means when he writes in his Easter poem/prayer, “the grave clothes hold us, they are all we know, grant us the courage to be loosed and live.”
Grant us the courage to be loosed and lived. That is my prayer for all of us this Easter. May God grant us the courage to be loosed from the grave clothes of doubt, fear, self-righteousness, and pride that we might live a life that shows the power of resurrection by and through our complete trust of the Father through our imitation of Christ.

Yours in the Risen and living Lord Jesus.

The Rt. Rev. Steven Andrew Miller
Bishop