Sermons from Grace Cathedral

Grace Cathedral, San Francisco, CA June 8, 2025   Acts 2:1-21 Psalm 104::25-35, 37 Romans 8:14-17 John 14:8-17, 25-27

Diocesan Ordinations of a Deacon and Priests Grace Cathedral, San Francisco, CA June 7, 2025   Isiah 6:1-8 Psalm 43 Ephesians 4-7, 11-16 John 6:35-38

Grace Cathedral, San Francisco June 1, 2025 - 6 p.m. Pride Mass   1 Corinthians 29:14b-19 Psalm 84 John 21:15-24

“And let anyone who is thirsty come. Let anyone who wishes take the water of life as a gift” (Rev. 22).   Acts 16:16-34 Psalm 97 Rev. 22:12-14,16-17,20-21 John 17:20-26

Grace Cathedral, San Francisco, CA The Sixth Sunday of Easter, 11 a.m. Eucharist May 25, 2025   Acts 16:9-15 Psalm 67 Revelation 21:10, 22-22:5 John 14:23-29

Grace Cathedral, San Francisco, CA 2F16 5 Easter (Year C) RCL 8:30 and 11:00 a.m. Eucharist Sunday 18 May 2025 | Bay to Breakers   Acts 11:1-18 Psalm 148 Revelation 21:1-6 John 13:31-35   Most holy God, make all things new. Make all things new, beginning with us. Amen.   “People don't realize how a [person's] whole life can be changed by one book.” I came across this sentence at the age of twenty-two in a book that changed my life, The Autobiography of Malcolm X. I put on his worldview like a pair of reading glasses that suddenly brought the truth about our society into focus. Tomorrow we celebrate the one hundredth anniversary of his birth at a historical moment when his teachings could hardly be more important.   Our Acts passage concludes with Luke writing, “God has given even to the Gentiles the repentance that leads to life” (Acts 11). How can we too experience this “repentance that leads to life?” The Greek word for repentance is metanoia. It means a change in our nous, the very core of our being, in the very worldview that guides our decisions. All our readings today describe new life, a new pattern for human relationships, a new creation, even a new heaven and earth.

Grace Cathedral, San Francisco The Fourth Sunday in Easter, Mother's Day May 11, 2025   Acts 9:36-43 Psalm 23 Revelation 7:9-17 John 10:22-30

Th​is sermon explores what makes a true movement leader, building from the gospel passage from John 21 and scholarship of Raymond Brown. Love, vicarious authority, and sacrifice emerge as the Christlike qualities needed—not only in the church but in social movements today. From Occupy to Black Lives Matter, we see the power and risk of decentralized movements. Our call as people of faith is to recognize, support, and embody leadership that is loving, accountable, and willing to sacrifice for the common good.   Easter 3C RCL: • Acts 9:1-6,(7-20) • Psalm 30 • Revelation 5:11-14 • John 21:1-19

Grace Cathedral, San Francisco, CA 2F13 Easter Sunday (Year C) 8:30 and 11:00 a.m. Eucharist Sunday 20 April 2025   Acts 10:34-43 Psalm 118:1,2,14-24 1 Corinthians 15:19-26 Luke 24:1-12

In this sermon, the Rev. Canon Anna E. Rossi explores the profound theological and emotional struggle to find meaning and God's presence amid suffering and atrocity, using the lens of the aftermath of the Shoah (Holocaust.) In all circumstances, even in the face of overwhelming evil, there is a human impulse to seek understanding through faith. The message affirms God's presence not in power or escape, but in solidarity with suffering —  applying Jewish feminist theologian Melissa Rafael's assertion that God is in the ashes.” Through the crucifixion, it portrays divine compassion and calls the faithful to witness, serve, and love amid injustice, embodying Christ's presence in a wounded world.

The Rev. Canon Mary Carter Greene Grace Cathedral, San Francisco   Exodus 12:1-14 Psalm 116:1, 10-17  1 Corinthians 1:23-26 John 13:1-17,31b-35

Clergy and laity of the diocese gather to renew their vows of ordination and services in a beautiful Holy Week liturgy with the Rt. Rev. Austin Keith Rios, Bishop of the Episcopal Diocese of California, preaching and presiding. This year, we will joyfully install the Very Rev. Dr. Cameron Partridge as Dean of the San Francisco Deanery. Further, Oil of Chrism is consecrated in the midst of the liturgy, and healing oil blessed. Oils will be made available to the congregations of the diocese, and containers will be provided.

In her Palm Sunday homily, Bishop Mariann Edgar Budde reflects on the tension between purposeful action and humble acceptance, using Jesus' journey to the cross as a model of courageous surrender. She draws on Scripture, the Serenity Prayer, and personal experience to explore how we are called to live with intention even when faced with hardship or circumstances beyond our control. Jesus' deliberate path into Jerusalem and his ultimate acceptance of suffering illustrate a profound trust in God—not passivity, but a love-rooted surrender that brings strength and freedom. Budde invites listeners to open their hearts during Holy Week, to name their struggles honestly, and to find grace in the stillness, the silence, and the shared journey with Christ through whatever cannot be changed.

The intensive sensory experience of today's Gospel might obscure the context of a meal. This is especially poignant in a gospel that has no institution narrative, but offers a rich Eucharistic interpretation through themes of memory, community, and ethics. Mary's act of anointing Jesus symbolizes memory, recalling Jesus' command to remember Him. The community aspect is highlighted by Mary's role as a full disciple, reversing social hierarchies. The ethical message challenges Judas' insincere concern for the poor, urging the community to embody Christ's love in service to the world. Isaiah 43:16-21 Philippians 3:4b-14 John 12:1-8 Psalm 126 Lent 5C

Grace Cathedral, San Francisco March 30, 2025   Joshua 5:9-12 Psalm 32 2 Corinthians 5:16-21 Luke15:1-3, 11b-32

Grace Cathedral, San Francisco, CA 2F12 3 Lent (Year C) 11:00 a.m. Eucharist Sunday 23 March 2025   Exodus 3:1-15 Psalm 63:1-8 1 Corinthians 10:1-13 Luke 13:1-9   The time has come to change your life. Alex Ross writes about a sound and light installation by the composer John Luther Adams (1953-) at the University of Alaska in Fairbanks. It is called The Place Where You Go to Listen. The title refers to Naalagiagvik, a beach on the Arctic Ocean, where a particular Inupiaq woman could hear and understand the voices of whales, birds, other creatures and even the whole planet around her.   “O God… my soul clings to you; your right hand holds me fast” (Ps. 63).

March 16, 2025 The Second Sunday in Lent   Genesis 15:1-12, 17-18 Psalm 27 Philippians 3:17-4:1 Luke 13:31-35

Grace Cathedral, San Francisco, CA 2F10                                            1 Lent (Year C) 8:30 and 11:00 a.m. Eucharist                                      Sunday 9 March 2025 | Litany of Penitence                                          Deuteronomy 26:1-11 Psalm 91:1-2, 9-16 Romans 10:8b-13 Luke 4:1-13   Are you living your real life? Or are you merely trying to avoid or dull the pain of existing? So much is at stake these days. And because we are involved there is no simple answer.   We give this holy instant to you O God. Guide us as we follow, certain your direction will lead us into peace. Amen. [i] [i] Based on Norwood Pratt's prayer. “This holy instant I would give to you. Be you in charge this day. I would follow you certain your direction gives me peace. Create in me a clean heart O Lord and renew a right spirit within me” 6 March 2025.

Grace Cathedral, San Francisco, CA 2F9 Ash Wednesday 12:00 p.m. Eucharist Isaiah 58:1-12 Psalm 103:8-14 2 Corinthians 5:20b-6:10 Matthew 6:1-6, 16-21

The Last Sunday After the Epiphany Grace Cathedral, San Francisco, CA   “Enter eagerly into the treasure house that is within you, and you will see the things that are in heaven.”Amen   Exodus 34: 29-35 Psalm 99 2 Corinthians 3: 12-4: 2 Luke 9: 28-36

Grace Cathedral, San Francisco, CA 2F7 7 Epiphany (Year C) 8:30 and 11 a.m. Eucharist Sunday 23 February 2025   Genesis 45:3-11, 15 Psalm 37:1-12, 41-42 1 Corinthians 15:35-38,42-50 Luke 6:27-38   In these days of enmity how shall we live? This sermon is about the good news that even today we can live with grace and joy.   “Love your enemies, do good to those who hate you” (Lk. 6).

Cathedral , San Francisco, CA 16 February 2025   Jeremiah 17:5-10 Psalm 1 1 Corinthians 15:12-20 Luke 6:17-25

Grace Cathedral, San Francisco, CA 2F5 5 Epiphany (Year C) 11:00 a.m. Eucharist Sunday 9 February 2025   ​Isaiah 6:1-8 ​Psalm 138 ​1 Corinthians 15:1-11 ​Luke 5:1-11 “Put out into the deep water and let down your nets… do not be afraid (Lk. 5).” This week with great emotion my friend Erin said to a group of us, “What do I do?” I take this to mean, “In the midst of unprecedented political turmoil (for instance, when USAID has ceased to exist), how do we respond to the fear surrounding us?”    

​Grace Cathedral, San Francisco, CA 2F4​ The Feast of the Presentation 11 a.m. Eucharist​ Sunday 2 February 2025 | Displacing 4 Epiphany ​ Malachi 3:1-4 Psalm 24:7-10 Hebrews 2:14-18 Luke 2:22-40   What exactly is a sermon? What are we doing together and what do we hope happens? This might seem like an unimportant question to ask. In the last two weeks 1500 January 6 rioters were pardoned or had their sentences commuted and many wonder if right-wing militias now regard themselves as immune to prosecution. $3 trillion dollars in federal grants were frozen and then unfrozen. A letter went out to 2 million federal employees (twice) asking them to resign. Hundreds of other government employees including civil servants at the highest level of our justice system have been fired. 25% tariffs are being imposed on our closest neighbors and trading partners. We see preparations for mass deportations. We hear ominously repeated phrases like,“defending women from gender ideology extremism,” and, “restoring biological truth to the federal government.” The trans people in our congregation, among our clergy, and across the land are being singled out, when they are just the sort of humans Jesus loved the most and sought to defend. “O God we long for your truth. Let your spirit help us to understand what we believe.”

Bishop of California The Third Sunday after the Epiphany Grace Cathedral, San Francisco, CA January 26, 2025   Nehemiah 8:1-3, 5-6, 8-10 Psalm 19 1 Corinthians 12:12-13a Luke 4:14-21  

The Second Sunday after the Epiphany January 19, 2025 Grace Cathedral, San Francisco CA   Isaiah 62:1-5 Psalm 36:5-10 1 Corinthians 12:1-11 John 2:1-11

Isaiah 43:1-7 Psalm 29 Acts 8:14-17 Luke 3:15-17, 21-22   1. What stands in the way of having a deeper faith? On August 5, 1949 a crew of fifteen elite US Forest Service smokejumpers, or airborne firefighters, stepped out of their plane above a remote wildfire in Montana. Within an hour all but three of them were dead or mortally burned. They were caught by flames as they ran uphill through dried grass on a steep slope trying to reach a higher ridge. [1]   The University of Chicago English Literature professor Norman Maclean (1902-1990), who himself had experience as a fire fighter, happened to be in town and took the time to visit the fire even as it still burned. The men who perished were mostly in their early twenties and their stories haunted Maclean until he retired from teaching decades later and began writing about them.   He begins his book Young Men and Fire saying, “The problem of self-identity is not just a problem for the young. It is a problem for all the time. Perhaps the problem. It should haunt old age, and when it no longer does it should tell you that you are dead.” [2]   Maclean found his self-identity wrapped up in the tragedy. And so he studied what happened intently: the physics of fire (how a blowup happens and burns uphill), the geology, weather, terrain and botany of that particular river valley and hillside, safety changes that the tragedy inspired at the Forest Service.   Maclean notes that from the arrangement of the bodies rescue crews observed that most men had fallen and gotten up again. He writes, “at the very end beyond thought and beyond fear and beyond even self-compassion and divine bewilderment there remains some firm intention to continue doing forever... what we last hoped to do on earth.”   His last paragraph says, “I, an old man, have written this fire report… it was important to me, as an exercise for old age, to enlarge my knowledge and spirit so I could accompany young men, whose lives I might have lived, on their way to death. I have climbed where they have climbed, and in my time I have fought fire and inquired into its nature… I have lived to get a better understanding of myself and those close to me, many of them now dead… I have often found myself thinking of my wife on her brave and lonely way to death.”   2. What stands in the way of having a deeper faith? This week in a group my friend Chris directed this question to me. At first I didn't say anything and let the conversation flow. I had in mind the writer Mary Karr's observation that, “Talking about spiritual activity to a secular audience is like doing card tricks on the radio.” [3] But then another friend asked me the same question. So let me try to answer here.   I do not think that the major obstacle to deeper faith has much to do with belief. This is made more complicated because in our time of relative spiritual naiveté many people do not seem aware that we have to learn an adult faith. Paul writes, “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways” (1 Cor. 13:11).   Another factor is that many modern people feel that they don't have enough time to come to church or pray. Their work life and other obligations squeeze everything else out. Twenty years ago Robert Putnam pointed out that instead of joining bowling leagues as they once did many people are bowling alone. In other words, people are more isolated and not joining groups and civic organizations in the way they once did. Some people may have an idea of who they might find in a church and simply do not want to be around that kind of person. I can imagine someone with integrity being afraid that faith creates an obligation to take care of other people. And it does.   Despair is also a barrier. Some look at pain in the world and think God is at fault or that this proves there is no God. They have never been introduced to a more subtle form of faith in a God who suffers along with us in the person of Jesus.   I did not say any of this in our conversation. Instead I offered a short response and said: A profound barrier to having faith in our time is rapidly accelerating capitalism. This worldview has become so pervasive today that we are living examples of David Foster Wallace's joke. You remember the old fish swims past two younger ones and says, “How's the water?” The younger fishes swims on for a bit. Then one turns to the other and says, “What the heck is water?” [4]   What I mean by capitalism is an expanding set of values that colonizes our inner life and every domain of our daily experience. This includes a sense that the world is inert or dead, that everything can be measured objectively and valued. It makes our interactions into transactions. It turns gifts into investments and makes non-work activities seem somehow wasteful.   This kind of consciousness leads us to see ourselves as insatiable consumers who can never get enough and others as means to our own ends. It erodes a sense of gratitude and implies that good things have all been earned. It makes radically accelerating inequality seem inevitable even when this destabilizes democracy (and all other forms of community). Above all in our case capitalism is leading us to an extreme individualism that does radical damage to human dignity.   In response, my friends talked about how great life is in the twenty-first century and how it was not that long ago when half of Americans did not have access to warm showers. And I told them about how a society's income inequality is directly correlated with mental illness, and about the misery I encountered that day going twice through the Tenderloin among people suffering so gravely from mental illness and addiction.   I have a friend who lives in a small city apartment. Yes, she has a hot shower. But she wants me to call her every week because she is so alone that no one will even notice when she dies.   Climate scientist Gus Speth writes, “I used to think the top global environmental problems were biodiversity loss, ecosystem collapse, and climate change. I thought with 30 years of good science we could address those problems, but I was wrong. The top environmental problems are selfishness, greed, and apathy – and to deal with these we need a spiritual and cultural transformation and we scientists don't know how to do that.” [5]   3. My friends should have asked a more interesting question, “what can remove these obstacles to faith?” The English translation of today's gospel states that those going out to see John the Baptist were “filled with expectation.” A better translation of this (prosdokōntos) would be foreboding or dread. That was not the world of what some would prematurely call late stage capitalism, but the shocking violence of those times would not be entirely unfamiliar to us.   Did you wonder about the verses that were omitted in our reading (Luke 3:18-20)? They interject a short reference to King Herod who later killed John in prison. And yet Luke writes, “John proclaimed the good news to the people” (Lk. 3). What is this good news? First, even though our inner lives seem thoroughly colonized by a world picture that seems to be leading to the death of our humanity and our planet, we can be changed. The word Luke uses is metanoia and means a change of mind or heart which we call repentance.   Second, don't be confused and think that there are some people who are wheat and others who are chaff. Just as a single grain has both parts, each of us do too. And through prayer we have Jesus' help as we try to separate what is good in our life so that it will thrive and minimize the prejudices and destructive thoughts that distort us.   Finally, let me assure you that deeper than all our thoughts there is a place within us where we can meet God. That voice that speaks quietly to Jesus says the same thing to us too. If you listen this morning you will hear in your own way God saying, “You are my child, my beloved, with you I am well pleased” (Lk. 3).   My friends what stands in the way of having a deeper faith – not just in general, but for you? The world around us is burning. 153,000 LA County residents are under mandatory evacuation orders and an area greater than the size of San Francisco has been reduced to ash. Our governor and next president are publicly feuding. [6] Many of us feel a sense of foreboding as if we were trapped halfway up a hill only just above the rising flames.   Through a lifetime of studying their story Norman Maclean saw similarities between those young men each one knowing he was alone at his death and Jesus. In Young Men and Fire Maclean writes about the group's foreman Wagner Dodge who lit a safety fire and tried to convince his men to follow him into the protection of the already charred land. Strangely enough going toward and more deeply into the fire was ultimately what saved his life. Perhaps this is true for us also. In our time we have fought fire and inquired into its nature. Each of us is trying to reach a higher ridge. After we have lived for a better understanding of ourselves and those close to us we each arrive at the same place. And at the very end beyond thought and beyond fear and beyond even self-compassion that is where we meet the one who has climbed everywhere we have climbed, the one who is closer to us than we are to ourselves. And we shall hear the voice of the One who loves us. [1] https://en.wikipedia.org/wiki/Mann_Gulch_fire [2] Norman Maclean, Young Men and Fire (Chicago: University of Chicago Press, 1992) xiii, 300-1. [3] Matthew Boulton, “Theologian's Almanac,” SALT, 12 January 2025. https://www.saltproject.org/progressive-christian-blog/2025/1/7/theologians-almanac-for-week-of-january-12-2025 [4] David Foster Wallace, “This Is Water,” Commencement Speech, Kenyon College, 2005. https://fs.blog/david-foster-wallace-this-is-water/ [5] Cited in a letter from Rev'd Dr. Vincent Pizzuto sent on Friday 10 January 2025. [6] https://www.nytimes.com/live/2025/01/11/us/los-angeles-fires-california

5 January 2025 Grace Cathedral, San Francisco, CA   Jeremiah 31:7-14 Psalm 84:1-12 Ephesians 1:3-6, 15-19a Matthew 2:1-12    

The Rev. Joe Williams 29 December 2024 Grace Cathedral, San Francisco CA   Isaiah 60:10-62.3 Psalm 147:13-21 Galatians 3:23-25, 4:4-7 John 1:1-18

“How silently, how silently the wondrous gift is given! So God imparts to human hearts the blessings of his heaven” (Phillips Brooks). Grace Cathedral, San Francisco, CA 2E76 Christmas Eve 11:00 p.m. Eucharist Tuesday 24 December 2024 | Austin Rios' First Xmas at GC Isaiah 9:2-7 Psalm 96:1-4, 11-13 Titus 2:11-14 Luke 2:1-20 What for you is god? By god I mean, your goal, where your life is going. I mean what is most real to you. The answer to this question is not theoretical or abstract. It will determine the entire character and direction of your life. It will dictate how you spend your time and what you think about.  

The Rt. Rev. Ausitn Keith Rios, Bishop of California   The Eve of the Nativity of our Lord Jesus Christ Grace Cathedral, San Francisco, CA   Isaiah 62:6-12 Psalm 97:1-2, 6-9, 11-12 Titus 3:4-7 Luke 2:8-20

The Eve of the Nativity of our Lord Jesus Christ 24 December 2024 - 4 p.m. A Festival of Lessons and Carols Some early childhood Christmases in my native Ohio were spent at my aunt's home in Youngstown, where my father was born. His mother, Grandma Mary, was still on this side of heaven and holding forth from the kitchen, bracciole and hot sausages simmering in her pot. What I remember most after the smells, was the travel. An hour's drive in the snow and ice, my dad's hands flying from the wheel as he issued commentary on the evening, me braced between my younger sisters in adjoining car seats, and my mom pregnant with our next sister, calming us with songs of Judy Collins. All of us were draped with blankets, guarding us from the unreliable heat of an aging Volkswagen Rabbit.

The Rev. Canon Mary Carter Greene , Canon Pastor Eucharist, Advent 4, - December 22, 2024 Grace Cathedral, San Francisco, CA   Micah 5.2-5a Canticle 15 (Luke 1:46-55) Hebrews 10.5-10 Luke 1:39-45 (46-55)

The Rev. Canon Anna E. Rossi Canon Precentor and Director of Interfaith Engagement Zephaniah 3:14-20 Philippians 4:4-7 Luke 3:7-18

“Every valley shall be filled, and every mountain and hill shall be made low… and all flesh shall see the salvation of God” (Luke 3).   Grace Cathedral, San Francisco, CA 2E75                                      2 Advent (Year C) 8:30 and 11:00 a.m. Eucharist                           Sunday 8 December 2024                                                                   Baruch 5:1-9 Canticle 16 (Luke 1:68-79) Philippians 1: 3-11 Luke 3:1-6

Advent 1 2024 The Rev. Cn. MC Greene 8:30 AM and 11:00 service 

Pope Pius IX instituted today's Feast of Christ the King, or the Reign of Christ, in a 1925 encyclical, a papal letter sent to the bishops of the Roman Church. The feast and its timing was incorporated broadly in Christian churches -- including ours -- through ecumenical and liturgical movements a few decades later. Even if we dismiss the notion of king as an outmoded overlord, we have taken that identity in Christ in baptism, and by virtue of that, must wrestle with that identity and the sacred principles that gave rise to today. In today's gospel, on the one hand, Pilate is trying Jesus: what have you done? And on the other hand, Jesus is recapitulating the trying question of the gospels: who do you say that I am?   The Rev. Canon Anna E. Rossi, Canon Precentor and Director of Interfaith Engagement The Reign of Christ, Year B: 2 Samuel 23:1-7  Psalm 132:1-13, (14-19) Revelation 1:4b-8  John 18:33-37

“God we are your children and you love us with a perfect love.” Grace Cathedral, San Francisco, CA 2E73, P25                                      26 Pentecost (28B) 11:00 a.m. and 6 p.m. Eucharist                               Sunday 17 November 2024 | Stewardship Ingathering Sunday           1 Samuel 1:4-20 Canticle C Heb. 10:11-14, 19-25 Mark 13:1-8  

“[A]nyone who hears my word and believes him who sent me has… passed from death to eternal life"(1 Thess. 4).   Sunday 10 November 2024 | Maurice Duruflé Requiem Grace Cathedral, San Francisco, CA 2E72 Daniel 12:1-3 Psalm 130 1 Thessalonians 4:13–18 John 5:24-27

  Grace Cathedral, San Francisco, CA 2E71 All Saints Day 11:00 a.m. Baptism Sunday 3 November 2024 Daniel 12:1-3 Psalm 24 Revelation 21:1-6a John 11:32-44 “See I am making all things new… I am the Alpha and the Omega, the beginning and the end” (Rev. 21). 1. In three days there will be an election. We have heard about authoritarianism and the Deep State, that this might be the last election we will ever have. We have been told that the United States Department of Justice will seek retribution against political enemies, that doctors will be prosecuted for performing health procedures like abortions or gender transition therapies, that our own armies will be deployed against regular American citizens. We are afraid that our marriages will be declared invalid and that we will be singled out for persecution.   Candidates have said that America's domestic enemies are more dangerous than our foreign ones. News broadcasters have told us that rather than protecting us from foreign dictators our political leaders admire them. We see signs that the meager efforts we are making to slow down climate change and species extinction may be undone. We have been told that the elections cannot be trusted, that immigrants are in some way unseen threats. We are reminded that the person we choose will alone have power to destroy life on earth by launching nuclear weapons.   There is so much more I could say about this but I don't need to because we are all getting five text messages a day from politicians who act as if they know us, who talk as if they alone can save us.   In 1965, 70% of Americans said that religion is very important. In our time 45% of Americans agree with this statement. [i] Some may say that we are becoming less spiritual as a society. But one might argue instead that we are less likely to express our spirituality through religious institutions and more likely to invest other parts of our life with ultimate value.   The sociologist Max Weber (1865-1920) had a theory that the evolution of religious life has led us in the modern world to have seven “value spheres” that at times compete with each other. These include: religion, family, politics, economics, art, science and eroticism. Some thinkers today believe that as people participate less in religion they invest spiritual meaning in other spheres, particularly politics.   Philip Gorski writes, “the most important form of sacrality today is arguably “the political.” For the populist right, the sacred is most often “the nation,” or ”Christian nation” or “Hindu Civilization.” For the progressive left, the sacred is more often democracy or social justice... [N]ation and state, party and ideology, race and identity, have become sacred objects of devotion for many.” [ii]   Many of our most secular friends have become missionaries writing letters and visiting distant places trying to inspire people to vote. This makes sense since the political sphere has tremendous power to control taxation, wage nuclear war, curtail climate change, preserve democracy and balance inconceivable levels of wealth inequality.   2. In the time of Jesus the Romans mercilessly demanded that subject peoples worship the emperor as a god. The situation seemed hopeless. But according to the Gospel of John, “The light shines in the darkness, and the darkness did not overcome it.” John goes on, “the true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him… but to all who received him he gave power to become children of God” (Jn. 1). This light which shone in Jesus still shines today.   The purpose of the Gospel of John is to draw us into a new world, into life in God. He writes about seven signs. The first happens when Jesus turns water into wine at a wedding in Cana of Galilee. And the last occurs when Jesus returns to enemy territory in order to bring his friend Lazarus back from the dead.   Jesus narrowly escapes being stoned to death in Judea for saying that, “The Father and I are one” (Jn. 10). Then he gets a message from two sisters that “the one you love is ill.” Jesus' friends can hardly believe it when he tells them that he is going back to the place where he was almost killed. The name Lazarus means “God is my help.” Jesus feels so deeply moved by the grief of Lazarus' sisters Martha and Mary that he himself weeps. Jesus knows that bringing his friend back to life will lead to his own death. And this is exactly what happens. Later, the authorities reason that Jesus must die because by raising the dead he will inspire the masses who will then provoke the Romans to destroy the temple and their whole culture. High Priest Caiaphas says, “it is better to have one man die for the people than to have the whole nation destroyed” (Jn. 11).   The pivotal moment occurs when Jesus says to Martha, “Did I not tell you that if you believed, you would see the glory of God?” The point of this is not that Martha's believing has anything to do with her brother coming back to life. It is that Martha's faith will help her to see the action of God that is already happening in Jesus.   3. And this is how faith is. We trust in God first and then we come to see the world in a completely new way. St. Augustine (354-430) was an African saint born in the fourth century. He calls this faith seeking understanding. We say yes and give our hearts to God. And then God opens our lives to the divine mystery.   St. Augustine helps me to understand these elections and Jesus' invitation into a deeper reality. In 410 Rome was sacked. Pagans argued that this defeat happened because the gods were punishing the Romans for converting to Christianity. [iii] In response Augustine wrote his book The City of God.   In it Augustine describes two cities the earthly city and the city of God. These are not distinguished by jurisdiction or location. One is not on earth and the other in the skies. Instead, they are two fundamentally different ways of organizing human community. They are distinguished by their love. The earthly city revolves around love of self, the lust for power and domination.   The city of God is characterized by love of God and neighbor. Because God values human freedom we find ourselves in a shared territory that is occupied by citizens of both cities. Now is not a time for separating the wheat from the chaff, the sheep from the goats. We will not experience perfect justice, peace, goodness or beauty in this life. Politicians will always let us down.   In 418 Augustine puts this in another way when he writes to Boniface, the Roman general in charge of North Africa. Boniface wants to impose Christian practices with the sword. Augustine disagrees and writes, “We ought not to want to live ahead of time with only the saints and the righteous.” [iv] In other words we should not imagine that we will achieve the ideal in this world. Politics is the way that we live in the time we have now. We should expect disagreement, compromise, debate and be patient with those who disagree with us. The message is simple on All Saint's Day in San Francisco let politics have its place. But it should never become our god. Regardless of who is elected, our God is on the throne. Jesus, through his life and death ushers us into another reality. That light shines through our darkness.   Last week after church I had lunch with our former bishop Bill Swing and Cricket Jones the wife of our longtime dean Alan Jones. Alan died in January and the three of us still look visibly upset when we talk about him together. Hesitantly I asked the two about their most powerful memories of Alan and Cricket's wedding which took place in France at Chartres Cathedral.   Bishop Swing talked about drawers of vestments from the sixteenth century. Then Cricket described a moment from the service. She and Alan were perched on little chairs in front of the high altar. And as the bishop was going through the prayers she felt as if her little chair rose up into the air by four or five inches. And then she had a sense that all the saints who had ever been there were present with them. In her mind's eye she could see them standing all around the apse on each other's shoulders with such deep love. [v]   In three days there will be an election. But as we baptize children into the new life of Christ may the ones we love and all the saints be present with us. Let us have eyes to see that God is making all things new. [i] “Forty-five percent of Americans say religion is "very important" in their life, with another 26% saying it is "fairly important" and 28% saying it's "not very important." When Gallup first asked this question in 1965, 70% said religion was very important. That fell to 52% in a 1978 survey, but the percentage ticked up to nearly 60% between 1990 and 2005. Over the past 20 years, a declining share of Americans have said religion is important, dropping below 50% for the first time in 2019.” From, “How Religious Are Americans,” Gallup News, 29 March 2024. https://news.gallup.com/poll/358364/religious-americans.aspx [ii] Robert Gorski, “Disenchantment of the World” or Fragmentation of the Sacred,” in Robert N. Bellah, Challenging Modernity (NY: Columbia University Press, 2024) 319. [iii] In his book The City of God Augustine writes that rather than the gods protecting Rome, Rome protected her gods. [iv] “At the heart of Augustine's political wisdom is an awareness of what time it is. Late in his life, he counseled Boniface, a Roman general governing the precinct of Africa. In a letter from 418, Augustine addresses Boniface's frustrations with uprisings and incursions by those who despise the Christian faith. Boniface thinks he knows what the kingdom of God is supposed to look like, and he's tempted to impose it—to make the kingdom come. Augustine cautions the impatient ruler: “We ought not to want to live ahead of time with only the saints and the righteous.” Trying to “live ahead of time” means imagining we can achieve some ideal embodiment of justice—whether it's utopia or the kingdom—by imposing our will. Politics, Augustine counsels, demands patience. Politics is the art of forging a life together in the now. The institutions of our republic and the practices of democracy are eroded precisely when we imagine that we can live ahead of time. Political liberalism is accumulated wisdom about how not to live ahead of time.” James K. A. Smith, “Wisdom from Augustine in an Election Year,” The Christian Century, November 2024. https://www.christiancentury.org/features/wisdom-augustine-election-year?check_logged_in=1 [v] The novelist Susanna Clarke in an interview with the New York Times says, ““I feel very strongly that if you could see the world as it really is, if you could get further beyond your ego and the sorts of ways in which we trap ourselves, if you could just see the world beyond, every moment would be miraculous.” https://www.nytimes.com/2024/10/25/books/susanna-clarke-strange-norrell-sequel-interview.html?campaign_id=69&emc=edit_bk_20241101&instance_id=138448&nl=books®i_id=13508633&segment_id=181999&user_id=f284507f51aad420f13c2727d615ae11

The Twenty-Third Sunday after Pentecost: Proper 25 Grace Cathedral, San Francisco October 27, 2024

Job 38:1-7, 34-41 Hebrews 5:1-10 Mark 10: 35-45

Jesus delivers a hard truth to the young man seeking eternal life: “Sell everything, give the proceeds to the poor and then come follow me.” We shouldn't be surprised. Jesus's words are often sharp and difficult, designed to slice through our defenses, excuses and comfortable structures. Why? Because he wants to see us healed, whole and living like beloved community. And he knows the only way we'll get to that dream is if we reckon with the truth in love.

Holy God so often we feel cut off from you and one another. Help us find our way to healing and hope, so that we can become new again. Amen.   Strikingly beautiful, Maria had deep dark eyes and long black hair. Superficially she seemed jaded, a kind of rebel. But if you took the time to really know her, she had great intelligence, sensitivity and heart. During my junior year of high school we were close friends. She used to talk about what it felt like getting painfully lost in the shuffle after her parents split up, about her resentful mother being left with almost nothing.   In those days divorce was suddenly becoming far more widespread and our society was not prepared. We did not know how to cope with divorce in a humane and grace-filled way. Divorce deeply affects all of us. Perhaps you have gone through a divorce yourself, or maybe it was your parents, your children, a close friend or work colleague. In our society really poor people, the ones who are barely making it, are far more likely to get divorced than wealthy people.   Being truly part of the human family means understanding how hard it can be to sustain a relationship and how much pain we can suffer when it breaks down. Many of us also have an experience of new life and joy on the other side of this suffering.   What does Jesus offer as we try to understand this feature of the human condition? Many preachers shy away from this complex topic and I worry a little about putting words into Jesus' mouth and a lot about saying something that inadvertently harms you. But I believe that Jesus offers practical and real good news. But like all communication his words need to be interpreted and this requires difficult work. It is worth it because this teaching will lead us to wholeness and new life.   The context matters. Jesus has been teaching his disciples about becoming “servants of all.” [1] In fact he says that the world completely misunderstands servanthood. In Imperial Rome but also today we tend to think of servants as lower, lesser, outsiders compelled to work for those who are greater than they are. We easily slip into thinking that the great ones are those who coerce and control others. But Jesus turns this idea on its head. He tells his friends that serving others, especially vulnerable people, is the key to a meaningful life. He says that the greatest one will be servant of all.   Some Pharisees come to Jesus. The name Pharisee in Aramaic means “the ones who are set apart.” [2] They care intensely about determining what and who is pure. They are right to fear Jesus because he undermines this whole project. For Jesus there is one human family and no one is impure or left out. The Pharisees ask Jesus, “Is it lawful for a man to divorce his wife?” The narrator calls this question a trap. Whether Jesus says yes or no the Pharisees have a plan to condemn him.   Jesus understands that there is no right answer. He also knows what happened after King Herod and his former sister-in-law each divorced their spouses and married each other. John the Baptist criticized their marriage. And this led to his execution by Herod. Rather than trying to set a policy or law on divorce Jesus changes the question. Rather than asking if it is legal to divorce he asks us to consider what God wants for us.   During those times there were ethical disagreements concerning divorce. Some believed that the only justification for divorce was sexual infidelity. Others thought that a husband should be able to divorce his wife for pretty much any reason. According to the Book of Deuteronomy a man can write a certificate of divorce if his wife, “does not please him” or, “because he finds something objectionable about her” (Deut. 24:1-4).   This biblical passage puts all the power in the hands of the husband. It makes divorce the rule rather than an exception to be employed only after all other courses of action have failed. Most important this law endangers the most vulnerable people in society – women and children who could not own property and who depend for their well-being on the generosity of their husband and father. This actually describes the situation of my friend Maria.   Jesus hates just this kind of human suffering. You can almost hear him raise his voice as he says that the reason for a commandment permitting divorce is our “hardness of heart.” But note this. Jesus does not say Moses was wrong. Jesus does not say that the commandment permitting divorce should cease to be a law. Jesus is not forbidding divorce.   Instead he uses hyperbole to make a point. In our reading a few weeks ago Jesus said that, “if your eye causes you to sin, tear it out” (Mk. 9:47). Just as this is not a call for us to pluck out our eyes, Jesus describing remarriage as a kind of adultery does not mean that no one should ever get divorced. In every way Jesus says we are children of God and our actions have lasting effects on other children of God many of whom are far more vulnerable than we are.   Jesus is the same person who teaches us that the law was made for human beings not human beings for the law. Jesus' point is not to shame people who have already suffered all the effects of a broken relationship. He is not trying to make people stay in a relationship that is abusive or in one that has clearly died. He is not trying to preserve relationships that continue to do damage to the people who are in them.   Instead Jesus is moving our attention from what the law permits to God's dream for how our relationships could be. Describing this higher picture of marriage Jesus rejects the Pharisees' approach which only sees the relationship from the perspective of the divorcing husband. In his words here Jesus treats women and men the same (he talks in equal terms about a man and a woman divorcing a spouse).   Jesus paints a picture of what love can become. He quotes the book of Genesis and talks about people leaving their families in order to be joined together. So often in my own life I think about the deep and miraculous truth that “the two shall become one flesh.” Adding to this Jesus says that, “what God has joined together, let no one separate.”   Let that sink in for a bit. Imagine two beings so united in purpose and affection that they become like one single entity. Imagine God as the source of our deepest relationships and actively at work in helping them to thrive. I understand that marriage is not for everyone. Anyone entering into marriage needs to know that even in the best circumstances it can be hard work. Marriage involves renewing the relationship over and over again. Marriage requires wisdom, communication, perseverance, patience, courage, forgiveness and an openness to what is new and what cannot be controlled. It demands not just a commitment to the other person but to the relationship itself. To be strong a marriage requires a community of support like the one gathered here this morning.   Jesus wants us to know that there is more to life than feeling justified by the law and superior to another person. Jesus wants us to strive for goodness, to find the way that we are called to serve. But there are relationships that have become so broken that no matter how hard we try, they cannot be saved. Jesus speaks about this not because we have broken some rule and deserve to be punished, but because it is God's nature to be present to help us when we are suffering. [3]   I began by sharing my fear of speaking about divorce with you today. I guess I really did not want to be misunderstood on this point. Jesus does not condemn people for being divorced. Fifty years ago Diane, my mother-in-law and one of the women I most admire, went through a divorce with my father-in-law. Because of this the church she grew up in utterly rejected her. For decades she never felt comfortable in a church and I did not talk to her about it. Some of you might remember that magical midnight Christmas mass ten years ago when she joined us.   Delayed by her flight, Diane hesitantly made her way down the center aisle to her pew. In all those years as family we had never worshiped together. In the middle of my sermon, preaching from this pulpit I immediately recognized her. I almost started crying tears of joy because she had come home – loved by God and by you the people who welcomed her.   Our reading today ends as Jesus' disciples try to keep children from bothering him. Mark writes that Jesus feels “indignant” about this. He says, “Let the children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.” Mark writes, “And [Jesus] took them up in his arms, laid his hands on them, and blessed them.”   This week I keep thinking of my high school friend Maria and Jesus taking her into his arms and blessing her. I imagine Jesus holding Diane with that smile from Christmas on her face and blessing her. And in my mind's eye I see all the people who have suffered the effects of difficult marriages and divorce and he is reaching out to embrace and bless us. [1] Matt Boulton, “One Flesh: Salt's Commentary for the Twentieth Week after Pentecost, SALT, 1 October 2024. https://www.saltproject.org/progressive-christian-blog/2018/10/3/one-flesh-salts-lectionary-commentary-for-twentieth-week-after-pentecost [2] “The appellation “Pharisee” is probably derived from the Aramaic word perishayya which means “the separated one.” Very likely the addresses of Mark's story would not know that. But from previous narrative they have already learned that the Pharisees maintain a pollution system that separates the world into two realms of the clean and the unclean.” Herman Waetjen, A Reordering of Power: A Socio-Political Reading of Mark's Gospel (Philadelphia: Fortress Press, 1989) 165. [3] Canon Edie Weller writes about this in a sermon. She says, “Jesus was a realist. He knew that there are times when we can't reach or maintain the kind of relationship that God might dream for us. There are times and circumstances which lead to broken relationships, from which – as hard as we might work at it – we cannot recover. Jesus speaks about this not because the death of a marriage is more sinful or worse in some way than other experiences of human brokenness. Rather he speaks about this because he cares about us. God's grief in the face of our irreconcilable differences stems not from our having broken the rules or failed a divine test, but from God's response to our experience of such pain. Edie B. Weller, “Sermon for Sunday October 7, 2018 Twentieth Sunday after Pentecost, Year B (Proper 22), St. Peter's Episcopal Church, Seattle, Washington. https://saintmarks.org/staff/the-rev-edie-weller/

Genesis 28:10-17 Revelation 12:7-12 John 1:47-51

What does vulnerability have to do with greatness?  How is a defenseless child a portrait of God?  Our reading from Mark's Gospel this week cuts hard against the grain of our obsessions with performance, perfection, achievement, and superiority.  In likening the divine to a child, Jesus invites us to relinquish the deep fears we harbor around our own self-worth and value.  At a cultural and political moment rife with harmful notions of "greatness," God lovingly offers us another way forward — a way of precarity and smallness.  The question is: will we have the courage to receive it?

“For what does it profit a man to gain the whole world, and to forfeit his life?” (Mk. 7).   ​Proverbs 1:20-33 ​Psalm 19 ​James 3:1-12 ​Mark 8:27-38   What does it mean to lose our life in order to save it?  

“Looking up to heaven [Jesus] and said… “Ephatha,” that is, “Be opened” (Mk. 7). The Very Rev. Dr. Malcolm Clemens Young, Dean Grace Cathedral, San Francisco, CA 2E58 16 Pentecost (Proper 18B) 11:00 a.m. Eucharist Sunday 8 September 2024, Congregation Sunday Proverbs 22:1-2, 8-9, 22-23 Psalm 125 James 2:1-10, (11-13), 14-17 Mark 7:24-37 How can we open ourselves to God? When we go beyond the way others experience us, beyond who we think we are, we will encounter God. Today I am going to offer two pictures of this openness the first from Mark's story of the Syrophoenician mother and the second from the ancient Book of Proverbs.