[Propertalk] Proper 14 b - 1

[robertpmorrison at charter.net]

I'll try splitting this to post ... off to have dinner, then proof it.

	THE EPISCOPAL CHURCH OF ST. ALBAN, ALBANY   THE ELEVENTH SUNDAY AFTER
PENTECOST 

	1 SAMUEL 18:5-9, 31-33     PROPER 14 b 

	EPHESIANS 4:25 – 5:2     9th AUGUST, 2015 

	JOHN 6:35, 41-51     PSALM 130 

	 “I am …” 

	 Check through John’s Gospel to see how often these two words are
on Jesus’ lips. To us, perhaps, they’re not much of a big deal.
Unless, of course, they come from someone who’s so full of her or
himself that the words are a bit grating; as if that person
perpetually self-promotes. 

	 But to the average listener to Jesus, whenever He began by saying,
“I am …”, that person would think immediately of the encounter
between Moses and God. “Tell them ‘I am’ sends you,” God said
to Moses. 

	 “I am” on Jesus’ lips, then, plainly places God right in the
centre of human life. “I am here.” “I am your friend.” “I am
your comforter.” “I am your guide.” “I am your yard stick.” 

	 “I am …” – it sounds so heartwarming, and yet it terrified
and enraged so many in Jesus’ day. It was, indeed, identified with
Moses’ encounter in the desert. But it was interpreted also –
rightly, as it turns out – as Jesus equating Himself and what He was
saying and doing, with God. THAT was blasphemy! THAT was enough to get
Him killed! And, despite the message of freedom, of courage, of hope
that it embodied, it also set in motion the wheels that would roll on
to Calvary. 

	 How can bread get one in such trouble? 

	 The problem was – and remains – the idea that God was and is so
readily available, so present. This is not God who won’t come off
the mountain, or leave the chic beach resort where it’s been so
temperate these last couple of weeks. This isn’t God who only
frequents air-conditioned homes, and sips martinis, or margaritas or
cold designer beer. This isn’t God who wouldn’t be seen dead
riding public transportation. 

	 There was an interesting article on the news last week about a new
bus service in Salem. It seems that if you live in West Salem, with
all its steep hills and mostly residential areas, there isn’t much
help for you if you want to get into the centre of the city, never
mind any of the malls to the east, north or south. With the exception
of Wallace Road, right along the river, you’re out of luck if you
don’t have a car or it’s in the shop. 

	 So some students at Portland State are developing a programme to
organise busses on demand – it was described as Über busses. Of
course, there were immediate issues raised. 

	 No one who has a car wants to leave it at home. We know the familiar
arguments. “If they want to ride a bus, let them move out of here
and find someplace where Cherriotts, the existing public busses, run
already.” There isn’t even a whiff of a thought that “I am a
West Salem resident”, if I can put it that way, might make us stop
to consider what’s going on. 

	 Doesn’t it sound a bit strange? God WANTS to feed us. God WANTS to
help us find meaning in our lives, and satisfaction and reasonable,
livable compensation in our employment. God WANTS us to be happy. God
is present EVERYwhere, in EVERY neighbourhood. Yet it’s so hard to
accept and make this a guiding principle in our lives. God WANTS to
take us out of situations that cripple and debilitate us. 

	 Yet that’s not quite right. God doesn’t necessarily want us
actually to move. God simply wants the conditions to change, the
attitudes to be reformed, the whole idea of community to be
reinvented. God hopes and prays that all who are around and come in
contact with others will become aware of their hungers. 

	 Bread, in other words, is not in church alone. 

	 “I am here,” God says, “not just there. I’ll take care of
you. I’ll give you guidance. You’ll see.” 

	 But folk get in the way of God so often, consciously or
unconsciously. What right does anyone have to say that she or he can
speak for God; can try to act for God? 

	 “Just to the north side of the high altar in the parish church of
St Lorenz in Nuremberg stands the remarkable sacrament house by Adam
Kraft.” It’s pictured in your bulletins. “Commissioned in 1493
by Hans IV Imhoff, a wealthy patrician, this tabernacle is far more
elaborate than was needed for housing the wafer and wine for Holy
Communion, or Eucharist. Its spire rises to a height of (almost sixty
feet). This sacrament house is both functional and ambitious. Its
towering architectural form contains sculptures of the Last Supper and
Christ's Passion, both appropriate themes for this structure,” which
talks about Jesus as the Bread of Life. “Imhoff's coat of arms is
displayed prominently for all worshippers to see, but closer scrutiny
also reveals the presence of (the sculptor) Kraft in the centre, and
two assistants. These three life-size statues seem to bear the weight
of the whole structure on their shoulders.” 1 


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