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What’s Happening at Grace Cathedral?

Requiem Mass: A Queer Divine Rite

Chorale Workshop Series with Holcombe Waller

Thursday, September 20

Requiem Mass: A Queer Divine Rite

Grace Cathedral’s Artist in Residence on her residency in the Year of Truth

The Forum with Sukey Bryan: The Art of Climate Change

Sunday, September 23

Grace Cathedral’s Artist in Residence on her residency in the Year of Truth

Artists SAMMAY, Layel Camargo, Erika Vivianna Céspedes and Alejandra Fernandez García commune and connect with disappeared histories

Soundwave ((8)) Infrastructure

Friday, September 21

Artists SAMMAY, Layel Camargo, Erika Vivianna Céspedes and Alejandra Fernandez García commune and connect with disappe...

Learn more about the pilgrimage to the Holy Land and see a stunning video documentary of the 2018 group’s journey.

Jerusalem Adventure Documentary Viewing and Info Session

Sunday, September 23

Learn more about the pilgrimage to the Holy Land and see a stunning video documentary of the 2018 group’s journey.

How do we practice hospitality as people of faith?

Practicing Welcome

Sunday, September 23

How do we practice hospitality as people of faith?

Listen to Featured Sermons

Sunday, September 16
The Tongue Is a Fire: The Truth of Grace
Preacher: The Very Rev. Dr. Malcolm C. Young
Sermon from Sunday's 11 a.m. Eucharist
Read sermon

“How great a forest is set ablaze by a small fire! And the tongue is a fire” (James 3).

  1. Nothing is older or newer than grace. There was never a time before grace existed and yet, if we pay attention, grace will surprise us every day.

The Buddha warns his disciples that grasping his teaching can be like picking up a poisonous snake in the wilderness. Even well-meaning students may take hold of his words and draw the wrong conclusions. Furthermore they can be off not just by a little, but interpret them to mean the exact opposite of what he intended.[1]

The events in today’s gospel occur at a decisive moment in the center of the book and at a crossroads. Jesus and the disciples travel first through mostly Jewish territory and then through the Gentile lands on their way to Jerusalem. As hearers of this story we know who Jesus is, that at his baptism God called Jesus his beloved son. We watch the disciples learn this for themselves.

As they walk Jesus asks them “Who do people say I am?” And they respond, “John the Baptist… Elijah… one of the prophets” (Mk. 8). When he says, “Who do you say that I am?” Peter answers perfectly and calls him the Christ or the Anointed One. Jesus asks them to keep silent about this and goes on plainly to explain what this will mean. The Son of Man will suffer, be rejected by the chief priests and killed.

But Peter has been bitten by the proverbial Buddhist snake. He heard the teaching and knows the right words but interprets them in the opposite way. He rebukes Jesus and tries to convince him to turn aside from accepting suffering at the hands of the authorities. You might think that Jesus may be over exaggerating when he says to Peter, “Get behind me, Satan.”

But picture the scene. Jesus and his friends are walking the road toward Caesarea Philippi and the temple that Herod the Great constructed which Philip II dedicated it to Augustus (63 BC – 44AD) the first Roman Emperor. The Emperor’s title is “Divi Filius” or “Son of the Divine.”[2] The Gospels contrast Jesus and the emperor.

At the heart of Jesus’ teaching is an entirely new picture of what the word “Messiah” means. Jesus is not merely a stronger version of the dictators that we are all familiar with. He does not defeat bullying, abuse, and terror with more of the same. He does not simply replace the current king with a more powerful version. Instead Jesus subverts the whole idea that we should dedicate our lives to gaining power by manipulating and terrorizing over others.

He outlines the paradox of our existence as complex primates when he says that we will not thrive unless we deny ourselves, unless we live for something great even if it means taking up our cross. “For what does it profit a man, to gain the whole world and forfeit his life?” (Mk. 8).

  1. The other night I asked my family for examples of people we knew who had gained the world but in the process lost their lives. In the San Francisco of 2018 this is a common occurrence. Our friends, neighbors, even we ourselves have so much and yet somehow it isn’t enough.

Robert Sapolsky writes about the biology of pleasure in his book Behave. He points out that the more often our bodies are exposed to a positive stimulus, the less we experience satisfaction from it. Biologists call this habitation and it is the phenomena that, “nothing is ever as good as that first time.”

This is made more complicated because modern people have invented “pleasures far more intense than anything offered by the natural world.” This is true of food, sex, comfort, novel experiences, arresting images, vivid music, etc. He writes, “Once, we had lives that, amid considerable privation, also offered numerous subtle, hard-won pleasures. And now we have drugs that cause spasms of pleasure and dopamine release a thousandfold higher than anything stimulated in our old drug-free world.”

As a result Sapolsky claims that we experience a kind of emptiness arising out of, “this combination of over-the-top non-natural sources of reward and the inevitability of habituation.” Now we “barely notice the fleeting whisper of pleasure caused by leaves in autumn or the lingering glance of the right person… our frequent human tragedy is that the more we consume, the hungrier we get.”[3]

 

And so I guess there is a biological sense in which, “whoever would save his life will lose it.” One can also come at this from a social perspective too. The Process Theologian Bernard Loomer (1912-1985) writes about two kinds of power.[4]

First there is what he calls unilateral power. This is all too familiar in the rhetoric of our time. It builds walls, makes threats, and deploys overwhelming force to intimidate and demean. It is a sneering “us versus them” picture of the world, which forces others to submit rather than making decisions in consultation with them. This is the way of Caesar, or the Emperor.

Loomer contrasts this with relational power. This involves working cooperatively through inclusion, empathy and listening. It means learning from people who differ from us. Relational power respects the interests and experiences of others in the way that good couples and parents do. This is the way of Jesus who sees the blessedness in the meek and the extraordinary value of peacemakers as children of God (Mk. 5).

  1. Last night the Hawaiian activist Nainoa Thompson told some stories that give me a picture of what it looks like to lose your life and end up saving it. When my wife’s grandmother was a child it became illegal to speak the Hawaiian language in school. By law teachers had the right to beat Hawaiian children for simply communicating with each other. The flourishing Hawaiian culture of the nineteenth century with its high rates of literacy and large number of Hawaiian language newspapers was devastatingly suppressed.

Nainoa Thompson said that as a result of this, “Hawaiians were conditioned to fail. The pain of failure felt so severe that it meant that you just never tried as a result.”[5]

You might remember Thor Heyerdahl’s book Kon-Tiki: Across the Pacific on a Raft (1950). Heyrdahl built and sailed a raft to test his hypothesis that the Polynesian Islands were settled by people who basically just floated there from the Americas.[6] Remarkably no one in those days seemed able to believe that the ancient Hawaiians were capable of getting there themselves. In fact they were the greatest navigators in human history and had the technology to sail against prevailing winds and currents.

So in 1973 the Polynesian Voyaging Society was established to try to recover the art and technology of long-distance canoe travel along with the culture that had been lost.[7] They built the Hōkūle’a and with the help of a Micronesian teacher they sailed to Tahiti and back. I saw the picture of the Hōkūle’a’s arrival in Papeete. It seemed as if half the population greeted them on the beach. The Hawaiians realized that this was more than just a Hawaiian project.

On the second voyage a huge storm with stacked waves flipped the canoe. It could not be righted. In the thunderous gale the thirteen person crew was sitting on the top of one hull periodically getting tossed into the sea and somehow managing to crawl back up again. Eddie Aikau the heroic lifeguard who made 600 rescues at Waimea Bay set off on his surfboard to get help.

Nainoa Thompson swam out to talk to Eddie and was the last person to see or touch him before he paddled over mountains of water. The rest of the crew was miraculously rescued by helicopter in the middle of the night. With tears in his eyes Thompson describes the terrible sorrow that he saw in Eddie’s mother when they arrived at the airport.

Eddie gave his life that day for the sake of the Hōkūle’a and its crew. But since then Nainoa Thompson also has given his life for this project too. Through his father’s inspiration the demoralized voyagers decided to not give up. In 2013 the ship circumnavigated the world. Hawaiians have a new sense of pride in their heritage as wayfinders and navigators. But his mission is not just about Hawaiians. He has dedicated his whole life to also helping us to take better care of the vast Pacific Ocean and the whole earth. The sister vessel Hikianalia arrives today. You can see it at Aquatic Park.

St. Augustine talks about a life that is “incurvatus se” or curved in on itself. Instead of living like a tightly closed fist Jesus invites us to open ourselves. Today at Grace Cathedral we celebrate 169 years of just this kind of openness as a congregation. The first rector John Leonard ver Mehr (1809-1886) arrived in 1849. He worried about whether the congregation understood his preaching But most of all he cared for everyone who crossed his path not just Episcopalians. He ministered to sailors who had been convicted of mutiny and were about to be hanged on their ship. He founded schools because he cared so much about children

From that first Sunday when miners slipped an envelope of gold dust into the church collection plate to today we have been gathered as a people losing our lives with each other, for each other and for the world. We have boldly courageous heroes like Eddie Aikau and humble ones who set the world on fire with their stories like Nainoa Thompson. In this world of people who are unable to really feel because they have been saturated and numbed by pleasure we find new life in Jesus. We call it grace. God’s grace is the ship that carries us. God’s grace always surprises us.

 

#RobertSapolsky, #EddieAikau,

[1] The Buddhist story and more coms from, Liz and Matt Boulton, “Crossroads: SALT’s Lectionary Commentary for the Seventeenth Week after Pentecost,” SALT, 11 September 2018. http://www.saltproject.org/progressive-christian-blog/2018/9/11/crossroads-salts-lectionary-commentary-for-seventeenth-week-after-pentecost

[2] https://en.wikipedia.org/wiki/Caesarea_Philippi

[3] Robert Sapolsky, Behave: The Biology of Humans at Our Best and Worst (NY: Penguin, 2017) 69.

[4] Bruce G. Epperly, “Jesus’ Lesson in Large Hearted Theology,” The Christian Century, 14 August 2018. https://www.christiancentury.org/article/living-word/september-16-ordinary-24b-mark-827-38

https://en.wikipedia.org/wiki/Bernard_Loomer

[5] Nainoa Thompson, “An Afternoon with Wayfinder and Master Navigator Nainoa Thompson,” lecture at Capachino High School, San Bruno, California, 15 September 2018.

[6] https://en.wikipedia.org/wiki/Kon-Tiki_expedition

[7] http://www.hokulea.com/vision-mission/

Sunday, September 9
The Audacity of Faith, The Destruction of Nature
Preacher: The Very Rev. Dr. Malcolm C. Young
Read sermon

The Audacity of Faith, The Destruction of Nature

“Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened”

(Mk. 7).

  1. Sometimes in an otherwise ordinary moment God just opens us. You may remember the story. I’m visiting Jeannie Taylor on Pacific Avenue. I quickly go out to re-park the car. Rushing back through her apartment door I take a few steps before I feel an odd, unsettling sensation. The furniture and art seem vaguely different. I turn to go upstairs, and there are no stairs.

A total stranger walks down the hallway toward me with a completely puzzled look on her face and her husband just behind her. Suddenly, I experience the flash of recognition. I am in the wrong apartment. Panicking I blurt out the only thing that comes to mind. “I’m the dean of Grace Cathedral!” And somehow I make two fabulous new friends.

 

The story could have turned out differently. This week a white off duty police officer returned to what she thought was her home. In her confusion she shot an extraordinary and promising twenty-six year old man named Botham Shem Jean in his own apartment. It broke my heart to hear this young man’s family talk about his character and personality.[1] Before that moment his life seemed like an incredible gift of hope. And perhaps it would have been if he had not been black. Racial fear and the sheer number of guns in our society insure that tragedies like this will keep recurring.

But imagine a different version of this story. Imagine that my new friend on Pacific Avenue has just worked a twelve-hour shift as a surgeon at UCSF Medical Center and finally has the chance to relax with her husband at their home. Suddenly unannounced at 9:30 p.m. a woman walks into her kitchen to beg her to heal her sick daughter. What would happen?[2]

Hold this feeling of discomfort, violation and danger in your heart this morning as we step into the world of the Bible.

  1. Mark writes the simplest, most immediate, most abrupt gospel we have. He does this to open us up, to shock us into recognizing God. In chapters 5 and 6 Jesus goes through Jewish territory where he heals a suffering woman (5:24-34) saying, “daughter your faith has made you well” (Mk. 5:34) and feeds 5,000 people (Mk. 6:30-52).

Then in chapters 7 (7:24ff) and 8 Jesus ventures out into the world of the gentiles. Tyre and Sidon are not just foreign places. This is hostile territory.[3] The first century Roman Jewish historian Josephus (37-100) calls the Tyrians, “the most inveterate and implacable enemies of the Jewish name and nation.”[4]

Mark’s truth is simple in theory and terribly demanding in practice. He shows us how God’s love transcends all boundaries. It is like a pebble hitting the smooth surface of a lake with energy rippling to the edges. The gifts of healing, love, forgiveness and faith that Jesus brings first to his own people become available to all creation in ever-expanding circles. We are tempted to only care for our own. God constantly invites us to open up to others.[5]

This brings us to a difficult question of interpretation. Jesus does not want anyone to know he is there but he is unable to hide (this word also means forgotten). That has turned out to be so true. Jesus cannot be hidden or forgotten. Uninvited, a Greek (not Gentile) mother from a hostile people bursts into the house asking Jesus to heal her daughter.

Jesus says, “Let the children be fed first, it is not fair to take the children’s bread (not food) and throw it to the dogs.” With wisdom and audacity she replies, “Lord (not “Sir” as it says in the NRSV), even the dogs under the table eat the children’s crumbs.” Jesus then grants her wish, “For saying that, you may go – the demon has left your daughter” (Mk. 7).

The question that no preacher seems capable of leaving alone concerns Jesus’ mental state. People usually offer one of two interpretations. The first group regards this story as tremendously out of character. Jesus famously tells an approving story about “the Good Samaritan” and seems remarkably open to talking with the Samaritan woman at the well, the Roman Centurion and other foreigners.

So these interpreters can imagine Jesus saying this perhaps with a twinkle in his eye or in a sardonic way. He knows that God’s love is for all people and he is allowing the Syro-Phoenician woman to make this important point. When it comes to God there is enough for all.

The second group regards Jesus as blinded by the conventional thinking of his culture and time. The Bible has a long tradition of prophets like Abraham (Gen. 18:16-33) and Moses (Ex. 32:14) arguing with God and even changing God’s mind. We cannot imagine a human being who does not evolve and learn. Jesus does this too.

Where do I stand in this perennial debate? Mark is open to both interpretations. We don’t know Jesus’ tone of voice or details that would make the meaning of this encounter clear. And for that reason, I don’t think Jesus’ attitude is what this story is principally about.

To me what matters most is that this story offers us a different definition, a biblical definition, of faith. And it is different than the way we use the word in everyday life. The spotlight of the story should be on the woman. For her faith is not defined as certainty (as opposed to doubt). Instead she shows that real faith is audacious. It is courage (rather than irresoluteness).[6]

In short she shatters rules of decorum with a shocking action that even today could get you shot. She is with James who writes, “What good is it… if you say you have faith but do not have works? Can faith save you” (Jas. 2)? Faith is living, active and surprising. It always opens us up more – to God and to others.

And that is the greatest challenge of our time, isn’t it? If you wanted to sum up the spirit of our age, you would say that we are closed off. We are closed off from each other by politics, media exposure, geography, race, religion, social class, etc. We are so closed off that we are shooting each other. So this morning I ask what are you closed off from? How is God trying to open you up?

Perhaps I am stating the obvious but we as a people are closed off from the natural world. Scholars say we are entering a new geological era called the Anthropocene as human beings alter the environment for every other being on the planet.[7]

In the year I was born Davis, California had 45 days that were 90 degrees Fahrenheit or above. According to the climate model recently published by the New York Times the year my daughter turns 80 there will be 85 days above 90 degrees. According to one estimate it could be ninety degrees or above for 30 percent of the year. In short, Davis will have the climate of Palm Springs.[8]

Again faith is not some magical form of certainty, it is bold action. These enormous oak tree columns, the earth superimposed on our rose window, the images of breaking ocean waves in the north transept, these were created for you – to open you up. What can you do? You can participate with the governor, lieutenant governor, interfaith leaders in the service of wondering this Wednesday at 4:00 p.m. You can attend the events around the Global Climate Action Summit this week here at the Cathedral. We are going to roll out a carbon-tracking app for you and our whole community. You can volunteer here to do something about this.

 

In this year of truth we invited the neuroscientist and primatologist Robert Sapolsky to be our St. Francis Day Forum guest and preacher. In his memoir he describes his childhood dream of joining the gorillas in a diorama at the New York Natural History museum. Instead he ended up joining a baboon troop as a researcher in East Africa at age 21. He gave them Old Testament names, he noted their every social connection. When the time came he even risked his life to save one who he had accidentally endangered.

At the end of his book he describes how unscrupulous neighbors began selling meat tainted with tuberculosis to a nearby tourist resort. He saw that the baboons foraging in their trash were dying. He tried nearly everything he could to stop them, but ultimately he failed.

He writes that as a young man, “I had an infinity of love to expend on a troop of baboons.”[9] Sapolsky does not believe in God, but he sees that these beings deserve his prayers. He writes, “I still have not found a Prayer for the Dead for the baboons… In a world filled with so many words of lamentation, no words have come to me.” Something opened his heart to those beings. With the Syro-Phoenician woman he shares an audacious generosity in reaching beyond the boundaries that most others accept.

Ultimately, though I do believe in God and this changes everything. In 1935 after the death of his nine year old son the composer Herbert Howells wrote the music for a hymn that describes my experience in the face of hopelessness and grief.

It is Hymn 665 and it goes like this, “All my hope on God is founded; he doth still my trust renew, me through change and chance he guideth, only good and only true, God unknown, he alone calls my heart to be his own.”

We are still in the world of the Bible. Jesus cannot be hidden or forgotten. His energy continues to ripple through the universe. We are not working on this alone. We also have others. And sometimes in an otherwise ordinary moment God just opens us.

[1] Matthew Haag, “Dallas Police Officer Kills Her Neighbor in His Apartment, Saying She Mistook It for Her Own,” The New York Times, 7 September 2018.

[2] To complicate things imagine that the doctor and her husband grew up in Vietnam and the woman is from a white California family. What would you expect the doctor to say?

[3] This section and the material including the two interpretations of Jesus and so much else in here comes from Liz and Matt Boulton’s SALT Commentary for 16 Pentecost, 4 September 2018.

http://www.saltproject.org/progressive-christian-blog/2018/9/4/be-opened-salts-lectionary-commentary-for-sixteenth-week-after-pentecost

[4] The Complete Works of Flavius Josephus, Chapter 9, tr. George Henry Maynard. “The royal Psalmist reckons the Tyrians among the most inveterate and implacable enemies of the Jewish name and nation.”

https://quod.lib.umich.edu/cgi/t/text/text-idx?c=evans;cc=evans;rgn=div3;view=text;idno=N18799.0001.001;node=N18799.0001.001%3A99.1.9

[5] The American Puritan Jonathan Edwards (1703-1758) wrote a book called The Nature of True Virtue. Ultimately human beings can only be good in what he calls private systems. We are good and someone within our group is obligated to look after us. God alone is capable of true virtue, of real disinterested love that is not bounded by personal identity.

[6] Again, grateful for this insight to Liz and Matt Boulton’s SALT Commentary for 16 Pentecost, 4 September 2018.

[7] https://en.wikipedia.org/wiki/Anthropocene

[8] I calculated the 30% by taking the highest number of days in the range as the basis for my estimate. Nadja Popovich, Blacki Migliozzi, Rumsey Taylor, Josh Williams and Derek Watkins, “How Much Hotter Is Your Hometown Than When You Were Born?” The New York Times, 30 August 2018.

https://www.nytimes.com/interactive/2018/08/30/climate/how-much-hotter-is-your-hometown.html

[9] Robert Sapolsky, A Primate’s Memoir: A Neuroscientist’s Unconventional Life Among the Baboons (NY: Simon & Schuster, 2001) 303, 301.

Discover Grace

The Year of Truth

Global Climate Action

The Gift of Grace

What important truths are you learning about other people, especially those who may seem different from you?

 

Every year Grace Cathedral chooses a theme to unify and inspire our community to improve their lives and the world. Our 2018 theme is truth. Join us in exploring the truth about ourselves, each other, the world and God. This Pentecost season, we are exploring the truth about each other.

Telling the truth about Climate Change

Grace Cathedral is celebrating the Global Climate Action Summit with a full slate of exciting events. We’re kicking off the week with a March for Climate Justice and will welcome the world with a Multi-Faith Service . Be sure to check the faith-affiliate workshops during the week, a special Youth Concert event, and a talk with George Shultz on climate change.

Stewardship is a cherished practice of the Episcopal Church that helps us connect our lives to the core mission of Grace Cathedral.

With our annual financial gifts, we deepen our own spiritual awareness of our blessing and share with others in service. Through the generosity of congregant Bill Van Loo, new pledging members of Grace Cathedral for The Gift of Grace will receive a photographic print of Grace in the Fog by Bill Van Loo.

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