Category: Theological e-piphanies

An Advent Story

Advent is a time of preparation. The messages of the Hebrew prophets and of John the Bapitzer tell us that repentance is a necessary element when we are preparing for God’s entrance into our lives. The call to repentance is a call to examine our lives and change directions in ways that open our lives for God to do something new.

At this time of year, many people turn again to the wonderful Victorian era classic A Christmas Carol by Charles Dickens. As I read it, A Christmas Carol is really an Advent story. The surly old curmudgeon, Ebenezer Scrooge, lives a miserly existence with his entire being. Then, he is visited in a dream by three Christmas ghosts. He sees his past and then his present. But what is most frightening to him, what shakes him to the core, is the vision of his future. Scrooge awakens to find that nothing has changed. Dickens says, “The bedpost was his own. The bed was his own. The room was his own.” Then Dickens adds, in what might be an Advent text, “Best and happiest of all, the time before him was his own, to make amends in.”

Scrooge undergoes a radical transformation and becomes an entirely new person. He leaves behind the cold and indifferent miser and becomes generous and compassionate. He seizes the time and becomes what the Bible might call “a new creation.” The world has not changed, but he has!

It is a heart-warming story. But more than that, it is a hopeful story. It provides us with the hope that we too can have a change of heart and mind when we know we should. John the Baptizer tells us that someone is coming, someone so spectacular that it is not enough simply to hang around waiting for him to arrive. It is time to get ready, to prepare the way, so that when he comes he can walk a straight path right to us.

That’s what makes the news good! The call to wake up and change directions is filled with the promise that something new is about to happen right before our eyes and in our lives. The time before us is our own “to make amends in” as we prepare room for God to make us new creatures. May this Advent be such a time for you.

I’ll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

December 14, 2018
U Turn Only!

Yesterday, I took a wrong turn on a street in Jackson. When I got to the next intersection, I was frustrated to see a “No U Turn” sign. After several minutes of wandering around in unfamiliar territory, I finally managed to find my way to my destination.

It occurs to me that the message of John the Baptist (Luke 3:1-18), which we will be hearing again during Advent, is something like the opposite of a “No U Turn” sign. John says in no uncertain terms that a U Turn is required. The Greek word metanoiete, which we translate “repent,” means to turn, to go in a different direction, to change perspective.

There are countless biblical examples of how God's way is not always the shortest way, or simplest way, or our way. God even admits it: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8, 9). Certainly, God choosing to be born in a barn and die on a cross doesn't seem to me like the best way to establish God's reign. Do you remember when Peter tried to suggest a shortcut to Jesus at Caesarea Philippi? Jesus’ response to Peter was, “Get behind me, Satan! You are a stumbling-block to me; for you are setting your mind not on divine things but on human things” (Matthew 16:23).

Advent is an attitude adjustment time that invites us to step back, turn in a different direction, and get a different perspective that will allow us to receive the amazing news of the Incarnation. Like a required U Turn, Advent directs us to do something that seems counterintuitive in order to get our lives headed in the direction God needs us to follow as our spiritual journey continues. And, for some of us hard-headed and stiff-necked people, the sense of it is in the doing of it.

I'll see you in Church!

The Very Reverend Ron Pogue
Interim Dean
St. Andrew's Cathedral
Jackson, Mississippi

December 6, 2018
The First Fruits Principle and Recovery of the Spirit of Generosity

The concept of first fruits in the Judeo-Christian tradition has its roots in practices that existed long before references appeared in the Hebrew Scriptures. The faithful were expected to bring the first tenth (tithe) of their harvest to the temple and offer it to God. “Put the first of the fruit which you harvest into a basket, and set the basket down before the Lord your God, and rejoice in all the good which the Lord has given to you” (Deuteronomy 26:1-15).

Then, as now, people raised questions about what was to be included in this first fruits offering. For example, today it is not uncommon to hear someone ask, “Is the tithe to be calculated before or after taxes?” The Temple authorities were not hesitant about providing specific answers to questions like that. For example, agricultural product from non-Jews were not to be included in their offering. It had to be from their own crops; not from fund-raising! And, the portion of the crop at the corners of the fields and whatever was dropped in the fields was not to be included in the first fruits offering; that was charity for the poor and foreigners passing through. So, this offering did not satisfy the requirements of charity and hospitality.

In the Christian Testament, St. Paul uses this harvest language to describe the Risen Christ. “But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ” (I Cor. 15:20-23).

St. Paul also draws upon the first fruits principle when writing about the salvation of the Gentiles, “If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy” (Romans 11:16). Jesus Christ, according to Paul’s gospel, is God’s own first fruits offering on behalf of humanity and creation itself. The original first fruits were the first, the best, the ripest, and the most valuable of the fruits of the earth. For Christians, Christ is the first to rise from death. As the first fruits sanctified the rest of the harvest, represented the whole, permitted and ensured the harvest, so Christ arose from the earth to new life and sanctified this new life for his followers. Our lives in Christ are the rest of the harvest. Jesus Christ, the first fruits, has sanctified us and the life we share with him.

So, what does this have to do with us and our self-examination as we consider our vocation as faithful stewards of God’s bounty? The principle of first fruits is at the heart of how we think and act as followers of Christ. When we learn to put Christ first and to offer the first of everything we have to him, that offering spills over into the rest of our lives.

The Episcopal Church teaches that the tithe (10%) is the minimum biblical standard for Christian stewardship. Far be it from me to object to the canons of the Church! However, my reading of the Bible, especially the New Testament, tells me that the minimum standard is 100%. The tithe, the first tenth offered to God for God’s purposes, represents a spiritual discipline that sanctifies everything else in our lives. It helps us make conscious and faithful decisions about what we do with the remaining 90%. Whatever we have – 100% – whether spent, saved, or given away, is a sacred trust from God. The first fruits, the tithe, forms our perspective in ways that help us remember that everything belongs to God and we have the privilege of being stewards of it. That is a vocation given to no other creature. It is what makes us truly human and is a necessary aspect of civility. We are called to be the givers.

This week, as I have been reflecting upon this theme, I came across the words of a very wise person, Ohiyesa, (Dr. Charles Alexander Eastman) a Wahpeton Santee Sioux. He said, “It was our belief that the love of possessions is a weakness to be overcome. Its appeal is to the material part, and if allowed its way, it will in time disturb one's spiritual balance. Therefore, children must early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving.” He also said, “As a child I understood how to give; I have forgotten this grace since I became civilized.”

When we look at civilization as we know it today, we’d have to agree with Ohiyesa that many have forgotten how to give. That is a fundamental reason for war, economic woes, crime, violence, the breakdown of families and communities, and a host of other ills that plague us. We, as a civilization, have not done a very good job of teaching our children and one another the necessary discipline of generosity. Like Ohiyesa, many of us have forgotten.

Christians still have an opportunity to change that. And, in order to do so, we must encourage one another in ways that will result in the change, starting with the first fruits. If we will remind one another of this ancient principle and teach it to our children, God will use us to transform the world in ways we cannot begin to imagine. If you are concerned that the remaining 90% won’t be enough, I invite you to remember these words of encouragement from St. Paul, “God will make you rich enough so that you can always be generous” (2 Corinthians 9:11).

Let’s give it a try.

I'll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

September 21, 2018
Beyond Civility

Recently, I have found myself in the midst of conversations that became heated and the need for civility became obvious. I was less than successful in accomplishing that and I left those conversations feeling that I should have found a way to express myself with more civility.

Sunday's reading from the Letter of James is a word of wisdom that offers something even better than civility.

How great a forest is set ablaze by a small fire! And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue– a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. – James 3:1-12

Such wisdom takes Christians beyond “civil” discourse, which is a good thing, into a higher level of conversation wherein our words can be a blessing to others. If only I can be mindful that the same tongue I use to bless God should also be used to bless those who are created in God's image!

I wonder if I can apply this wise insight the next time I become involved in a conversation about a controversial topic. My viewpoint may not be the one that changes another person's mind. But my blessing might change that person's life.

I’ll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

September 14, 2018
The Emerging Question

Sunday’s Gospel finds Jesus in Gentile territory. He first encounters a Syrophonecian woman who pleads with him to heal her demon-possessed daughter. Next he encounters a man who is deaf and has a speech impediment. They are not his people. Why is he there and why would he heal people like them?

Behind this story is the question of whether Jesus’ mission was consciously just to the Jews or intentionally extended to Gentiles. The biblical record is clear; Jesus never turned away anyone, Jew or Gentile, who sought his help. The realm he proclaimed is an inclusive realm of grace, open to everyone.

In the early Church, the question shifted to whether one had to become a Jew first before becoming a Christian. Paul's more inclusive way prevailed over the more exclusive approach of Peter. The grace of God was offered freely, without the need for circumcision or a particular religious pedigree.

Today, this question has emerged in yet another way. It comes to us transformed by the growing awareness that Christendom as we have known it in the West no longer is (and perhaps never was) the dominant religion in the world, and by the growing visibility of the diversity and vitality of the many other religious and spiritual traditions in the world. The emerging question is: What does it mean to be a Christian in the world?

Biblical scholar and preacher, Fred Craddock, tells the story of a missionary sent to India near the end of WW II. After many months the time came for a furlough back home. His church wired him the money for passage on a steamer. When he got to the port city, he discovered that a boatload of Jews had just been allowed to land temporarily. They were staying in attics and warehouses and basements all over that port city.

It happened to be Christmas, and on Christmas morning, this missionary went to one of the attics where scores of Jews were staying. He walked in and said, “Merry Christmas.” The people looked at him as if he were crazy and responded, “We're Jews.” “I know that," said the missionary, “What would you like for Christmas?” In utter amazement the Jews responded, “We'd like pastries, good pastries like the ones we used to have in Germany.”

So the missionary used the money for his ticket home to buy pastries for all the Jews he could find. Of course, then he had to wire home asking for more money to book his passage back to the States. As you might expect, they wired back asking what happened to the money they had already sent.

He replied that he had used it to buy Christmas pastries for some Jews. They wired back, “Why did you do that? They don't even believe in Jesus.” He wired back: “Yes, but I do.”

This missionary was a doer of the word and not a hearer only! So are we when our ears are opened and our tongues are loosened, for the hearing and the doing of the reconciling word entrusted to us.

In May of 1738, Peter Bohler, a Moravian missionary, said to Charles Wesley, “If I had a thousand tongues, I’d praise Christ with all of them.” On the 21^st of May, Charles’ quest for such a faith was fulfilled. He was so stirred by those words of Peter Bohler that near the first anniversary of his conversion he wrote a hymn beginning, “Glory to God, and praise, and love.” The seventh stanza recalls Peter Bohler’s words: “O for a thousand tongues to sing my dear Redeemer’s praise, the glories of my God and King, the triumphs of his grace!” (Here is a lively rendering of that great hymn.)

Much of what passes for evangelical Christianity today is aimed at closing ears, tying tongues, and excluding people. It sometimes seems to me that much of what is presented as good is in fact demonic. In contrast, we have the inclusive, healing, liberating ministry of our Redeemer, who not only talked about God’s love, but did something about it. Each of us can only ask that he liberate us from whatever demons torment us, unstop our ears to hear him, and loosen our tongues to praise him – with our words and with our actions – so that we become an extension of the heart and hands of Incarnate One who came not to condemn, but to give life.

I'll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

September 7, 2018
A Spirit of Generosity

Labor Day, observed on the first Monday in September, celebrates the economic and social contributions of workers. We pause to remember and give thanks for those whose labor contributes to the quality of our common life. So many of the products we enjoy in this country are presented to us in final form in markets, stores, and showrooms that it is easy to take granted those who produced them. It is also easy to forget how our own work impacts the lives of others.

The Book of Common Prayer provides us with fitting words of gratitude and intercession to God on Labor Day:

Almighty God, you have so linked our lives one with another that all we do affects, for good or ill, all other lives: So guide us in the work we do, that we may do it not for self alone, but for the common good; and, as we seek a proper return for our own labor, make us mindful of the rightful aspirations of other workers, and arouse our concern for those who are out of work; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

We can also apply the petition, “…not for self alone, but for the common good” to our Cathedral community. During this time of transition, everyone is called to generously work, pray, and give for the common good so that the mission of the Cathedral remains strong and vibrant. The ongoing life and work of any community of faith is not about who's in charge; it's about the generous spirit that makes us faithful and steadfast in the mission to which God is calling us.

The key is to hear the call of God to each of us to be the generous creatures we were designed to be and to all of us to work together energetically for the common good so that we can share God's bounty with others. When we do that, people are uplifted, transformed, and healed, and God is glorified.

St. Paul told the Corinthians, “You will be enriched in every way for your great generosity, which will produce thanksgiving to God through us; for the rendering of this ministry not only supplies the needs of the saints but also overflows with many thanksgivings to God” (2 Cor. 9:11, 12).

Jesus Christ, God Incarnate, is our greatest example of generosity. St. Paul referred to him as God's “indescribable gift.” Jesus’ method was to form a community and teach them by word and example. You and I are the descendants of that first community and now the message of Jesus and its meaning for our world today is entrusted to us.

Where are the places in the life of Saint Andrew’s Cathedral in which you can work more energetically, pray more fervently, and give more generously for the spread of God's reign on earth? Please pray about that.

I’ll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew's Cathedral
Jackson, Mississippi

August 30, 2018
Companions For Ever

While reviewing study notes in my file for the coming Sunday in the Revised Common Lectionary, I came across the following handwritten entry:

The New Testament knows no more meaningful act for affecting and witnessing to the relationship of Christians with one another and with Christ than eating together. Whoever removes eating from the list of profoundly religious acts will have great difficulty with the Gospel message.

If these are someone else’s words, I failed to footnote them. I would like to give whoever wrote or spoke them credit. Wherever the words came from, I believe they are words of wisdom.

On the same note card, I had also listed the words “companion”, “companionship”, and “company.” Perhaps I did that because the etymology of “companion” relates to the substance of my note about Christ, Christians, and meals. The origin of the word teaches us that food fuels relationships. The word “companion”, from the Latin com “with” and panis “bread”, reminds us that food and meals we share with others satisfies more than physical hunger. To share a meal with someone implies a level of comfort and a sense of security with another person or group of persons. The English “companion”, the Spanish “companero”, the Italian “compagno”, and the French “copain” all come from the Latin root that means “with whom one eats bread.”

Is it any wonder that the heart of the Church’s worship is a meal, that the presence of Christ is known in the breaking of bread, and that eating together at other times is such a central part of life in Christian community? Is it any wonder that we are spending five Sundays in a row exploring the layers of meaning in the sixth chapter of John?

I remember a story told by an Episcopal Priest concerning an experience early in his ministry. He came home from a very difficult vestry meeting in which he was denied pursuit of a vision about which he was passionate. He put his little daughter in her high chair, tied her bib around her neck, opened a jar of baby food, and proceeded to feed her. During the meal, his mind was still on his profound disappointment and he began to weep. His daughter, who could not yet speak, understood the language of her father’s tears. She picked up her spoon, scooped up some baby food, and held it up to his lips. After he opened his mouth and tasted his daughter’s offering, she picked up the napkin and wiped the tears from his eyes.

In the course of a meal, without words but with signs and actions, a little child brought compassion and helped the healing begin in her father. Jesus Christ does that with us each time we feast at his banquet table and whenever we break bread with one another in his Name. He did for the multitude on the hillside, for his first disciples in the Upper Room, for those two pilgrims at Emmaus, and he does it still in simple country chapels and magnificent cathedrals. He promises to gather us at a great banquet in heaven. We are his companions in this life and the life to come.

"Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh" (John 6:51).

I'll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

August 23, 2018
The Basis for Christian Mission

From time to time I remind myself and those given into my care that the Church doesn't have a mission. Rather, the mission has a Church! Christian communities are the delivery system for the mission of Christ.

The other name for The Episcopal Church is "The Domestic and Foreign Missionary Society." We're taught that each member of this Church is a missionary. What is the basis for our work as missionaries? I don’t mean to be overly simplistic, but I believe the Christian mission has its basis in the Great Gift, the Great Commandment, and the Great Commission:

• The Great Gift (John 3:16-17) ~ For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.

God’s greatest gift of Love surpasses all I possess, given not for condemnation but for redemption. The Gift of the Son of God to reconcile us to God inspires, empowers, and motivates us in the work of reconciliation he has entrusted to us.

• The Great Commandment (Matthew 22:37-40) ~ You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.

Jesus' summary of the law is the guide for our words and actions. Everything else depends on these two commandments, like a door depends on its hinges. Demonstration of love for God and love for our neighbors are the highest values of the Christian’s life.

• The Great Commission (Matthew 28:18-20) ~ All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.

Jesus gave this commission to the Church. It is his intention for us to be united in his mission to be and to make disciples for the sake of the world.

How are we doing, Jesus?

I'll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

August 16, 2018
Al Tira

If I asked the average Christian what is the greatest of God’s commandments, I suspect most would respond, “Love the Lord your God with all your heart, mind, soul, and strength.” And, if I asked what is the second greatest commandment, I’m pretty sure most would respond, “Love your neighbor as yourself.” Jesus said that all the Law and the Prophets depend on these two commandments. Like a door depends on its hinges.

If I asked what is the most frequent commandment in the canon of Scripture, I might not find such a strong consensus. But there is one commandment that is found in most books of the Bible. Often, it is spoken by God. Many times, it is spoken by an angel. Sometimes it is spoken by Jesus.

Here is the answer: The most frequent commandment in the Bible is

Do you recognize that? Probably not. It’s Hebrew and is pronounced Al tirah. Still don’t recognize it? Okay, I’ll bet you recognize the English translation FEAR NOT. This commandment appears 365 times in the canon of Scripture, once for every day of the year. In my review of the occasions in which the commandment is expressed, it seems that it is usually spoken in a situation in which anxiety is running very high. Now is one of those times.

Only this week, articles have been published describing the intentional use of anxiety to motivate people in the political process. The use of anxiety to motivate is not a new idea. It is customary in all unhealthy emotional systems, including religious communities. “Healing” those systems involves a decision on the part of each member to manage his/her own anxiety and to resist the efforts of those who use anxiety to motivate or influence others.

People are anxious about terrorists, gun rights, politicians, access to healthcare, the world economy, fluctuations in the market, job security, the Sunday morning schedule, and a host of other things that can be perceived as threatening to our lives or at least our way of life. Many are feeling that the situation around them has moved beyond their control. They feel powerless and maybe hopeless. When human beings reach such a state of anxiety, our primitive “fight or flight” program instinctively engages. When that happens, we lose some of our ability to reason. We might say or do all sorts of irrational and hurtful things as we express our anxiety and even take extreme, sometimes violent measures to regain control to protect ourselves, our loved ones, our values, and our possessions.

Our brains are designed to react in frightening situations. We have that in common with other living creatures, such as lizards. Without our survival instinct, our ancestors would not have made it. But human brains are also designed to help us reason and work with other humans in finding meaningful ways to respond to what threatens us.

When we don't use those God-given, uniquely human gifts, things go bad. Eucharistic Prayer C recalls that cause and effect relationship:

From the primal elements you brought forth the human race,
and blessed us with memory, reason, and skill. You made us
the rulers of creation. But we turned against you, and betrayed
your trust; and we turned against one another.

That’s where the most frequent Biblical commandment comes in. God who designed and equipped us to care for each other and oversee the entire creation, tells us not to let our fears conquer our faith, our hope, our love, and our reason! "Al tirah! Don’t be afraid!"

In spite of that, many people are anxious right now. Not everyone is having a good time. Not everyone feels secure. Small things are magnified so that they evoke reactions that are out of proportion to the facts. Even good news is frightening to some people.

So, let’s resolve to be a light in someone’s darkness. Let's take responsibility for and manage our own anxieties. Let’s take the time to listen to one another and honestly try to understand what is really being said. Let's seek and tell the truth, give the benefit of the doubt, exercise that part of our brain that facilitates reason, self-control, and compassion. Let's build trust. Let’s resolve to make our words and our actions to be expressions of the most frequent commandment. Let’s start with ourselves; look into the mirror and say, “Fear not!” Then, let’s find a way to help those around us conquer their own fears

The promise is that faith conquers fear. Our hope is that perfect love casts out fear.

I’ll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

August 10, 2018
I Was Glad!

Last Sunday, more than fifty voices filled the Choir at St. Andrew’s Cathedral. They were participants in the Mississippi Conference for Church Music and Liturgy and it was the closing service. Among the beautiful anthems they sang was Sir C. Hubert H. Parry’s setting of Psalm 122, “I Was Glad”, which was composed for the coronation of England's King Edward VII in 1902.

That particular anthem always speaks to the deepest places of my soul. But long before I heard the music, I learned the opening verse. I was glad when they said unto me, Let us go into the house of the Lord.

Mr. Robert Frantis was my third grade Sunday School teacher and he asked us to memorize that verse. I will always be grateful to him for giving us that homework because that one verse formed in me a positive and passionate appreciation for the worship of God, which is a good thing to have in any case but especially if you are called to ordained ministry.

Not many years ago, I became curious about the word glad. When I investigated the word and its origins, here’s what I found:

Glad is an adjective. Its origins are as follows: Old English glæd “bright, shining, gleaming; joyous; pleasant, gracious” (also as a noun, “joy, gladness”), from Proto-Germanic gladaz (source also of Old Norse glaðr “smooth, bright, glad,” Danish glad “glad, joyful,” Old Saxon gladmod, in which the element means “glad,” Old Frisian gled “smooth,” Dutch glad “slippery,” German glatt "smooth"), from Proto-Indo-European root ghel- “to shine.” Apparently the notion is of being radiant with joy; the modern sense “feeling pleasure or satisfaction” is much weakened.

My takeaway from all of that is that is the perfect description of how I feel about the opportunity to worship God – “I was radiant with joy when they said unto me, let us go into the house of the Lord.” Gathering with God’s people in a sacred space set apart for divine worship truly makes my heart glad.

Corporate worship, which is essential to the life of every Christian and the life of every Christian community, is something I always look forward to. Why is that? Perhaps it is because it is one time in my week or my day that is guaranteed not to be about me. It is about God and the other people in my life. It is an opportunity to get myself off my hands, set aside my own pursuits, and to be vulnerable before my Creator.

In the traditional Eucharistic liturgy of the Book of Common Prayer, at the beginning of the service, the Priest recites Jesus’ summary of the law:

Hear what our Lord Jesus Christ saith: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

That summary reminds us why we are gathered; it’s all about God and the neighbors. In worship, my thoughts, concerns, activities, and priorities are regularly restored to the default settings given by Jesus Christ himself and I am reminded once again that it is not all about me. That makes my heart glad. That causes me to be radiant with joy.

Here’s a recording of Parry’s “I Was Glad.” It says it all.

I’ll see you in Church!

The Very Reverend Ronald D. Pogue
Interim Dean
St. Andrew’s Cathedral
Jackson, Mississippi

August 3, 2018