Continuing on the journey with Jesus and newly-called disciples, at the start of what is called his 'public ministry' after being baptized by John in the Jordan...

...we hear Mark's account of this call, and -- in Mark's succinct fashion -- just what is their work together as 'fishers of people.'

My only reflection is this: we baptize in the name of, and we baptize into something real.

We baptize, following ancient tradition, in the name of the Father, the Son, and the Holy Spirit. The Name of God here is, itself, a story unfolding among us.

We also bathe people in, and into, the powerful story of the cosmos -- living, dying, being stood back up again, all things being made new in time.

We have the gift today of reading all at one sitting some of the varied interpretations of "who and what was Jesus between birth and public life as an adult?" The visit of the Wise Ones; the fleeing to Egypt out of the reach of a power-hungry, insane despot; the hanging-out in the Temple in Jerusalem (very teenager to his parents: "duh. didn't you know where I'd be? er, jeez...").

Our Gospel reading is the prologue to John's Gospel. A friend who grew up in the Waldorf education movement told me that they memorized the Koine Greek of the original (fascinating to imagine the setting for that...): in the beginning was the Word...

The Gospel reading for tomorrow is Luke's telling of a strange visit with a young woman. A voice from God, a messenger sent (angelos, in Greek) to her. Strange things will happen to you, as to your cousin, Elizabeth -- two women - cousins - who will visit to discuss their pregnancies. After this encounter, Mary will go 'visit' Elizabeth, perhaps to avoid being shamed in her hometown, after learning of her pregnancy. That's one way to see things.

But, here we are, the Third Sunday in Advent, looking for the Day of the Lord, seeking signs of Incarnation among and within. God-with-us (Emmanuel!) present always. What signs and visions and purposes accompany this seeking? For ourselves alone?

Well, ask his mother.

Yes, this Sunday marks the beginning of the season of Advent in the western Church -- that season of the tradition where we embrace the spiritual discipline of patience, waiting, and discernment, looking and listening to see what God is doing in the world, and how the Light and Word of truth, peace, and reconciliation is being brought to birth today. Good things to do in any season, and particularly as the light seems dim.

So, the End of Time. Sounds apocalyptic. It is.

'Already, and not yet.'

'The parable of the talents' is what we read in Matthew's Gospel tomorrow morning. Here is the kicker from Jesus -- the Aesop's Fables moral of the story -- and, it's a strange one for us to hear, as it seems to be counter to the word of grace we often look to Jesus to speak: "For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away."

Yikes.

We're nearing the End of (Ordinary) Time. Advent's waiting and beginning is only a few weeks away.

So, at the end of Time: Wisdom? Judgement? Righteousness.

The Gospel appointed for All Saints disrupts our somewhat continuous reading in Matthew's Gospel. We jump back to the Sermon on the Mount, and hear again what are known as The Beatitudes (from the Latin for the word 'Blessed') -- blessed are all sorts of people whom the crowd doubtless does not usually think of as being 'blessed.'

This week: well, then, what is the 'greatest commandment?' They ask both to test him (everyone knows the answer already -- "love the Lord your God...") and to set up the terms to criticize his teaching later on. How shall we properly worship God, or join together in worshipping God, if we do not know if we understand God or worship in the same/correct way? Skilled debaters!

Strong words today from Jesus, in Matthew, directed toward the religious authorities, who grow increasingly attuned to his words and presence as a threat. Jesus quotes scripture about himself, saying 'The stone that the builders rejected (as too weak!) has become the cornerstone of the whole building...' And, look out when that stone falls, he says: it brings judgement.

In our continuing story... this week we have Jesus and the disciples not only reaching Jerusalem, but encountering the religious authorities in the Temple, the heart of the life of the city and the people, full of symbolism and ritual, all of which underlines the power and authority of those in charge of the religious system -- and the power of those Romans with whom those authorities made a deal to stay in power.

Another parable about the kingdom of heaven in Matthew, and this one is about Timing. What is this place, and how do I get to it? Is it for some and not others? And, if I come to it late in life, have I wasted my time before? Timing.

(Poor Justice Ginsburg, if her life is defined only by the several months she did not yet live!)

This week, continuing in Matthew's telling, Jesus continues his teaching about how to be with others in community. More strong words, but they come - as often - in the form of a story/parable. Peter asks him, if a member of the 'church' offends or wrongs, how much and how often do I forgive?

Strong words today from Jesus, directed toward the religious authorities, who grow increasingly attuned to his words and presence as a threat. Jesus quotes scripture about himself, saying 'The stone that the builders rejected (as too weak!) has become the cornerstone of the whole building...' And, look out when that stone falls, he says: it brings judgement.

Paul writes to the little church in Rome, probably toward the latter third of the first century:

"Let love be genuine; hate what is evil, hold fast to what is good; love one another with mutual affection; outdo one another in showing honor. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers.

Tossing away our common notion of 'perfect' for the moment (Paul generally means 'complete'), and turning to the Gospel reading, we find questions of identity to the fore.

Jesus and the disciples seem to receive what seems like 'sass' from a foreign, bad sort of religious person as they wander through a region not their own. It is not clear in Matthew's telling why they left the Galilee region -- 'home' -- to head for what essentially is the beach. (I mean, it is August...). They are in the 'region of Tyre and Sidon' which today is the coast of southern Lebanon. Both Tyre and Sidon were Canaanite/Phoenician trading cities, ancient and wealthy -- polyglot and diverse.