Thoughts on Joshua and The Promised Land: text of a sermon preached at the Convent of St Mary, Sewanee, on Sunday 12th November 2017
For the Old Testament Reading: Joshua 4:1-3a, 14-25. I’d like to spend a few minutes with you this morning looking at our Old Testament lesson. It’s a dramatic and memorable scene—even somewhat iconic.
James Theodore Holly, Bishop of Haiti and the Dominican Republic. Text of a Sermon preached by Professor Cynthia Crysdale in the Chapel of the Apostles on the 8th November 2017
If this sermon were to have a title it would sound a bit like a Dr. Seuss book: “Oh the Stories we tell!” I want to talk about three sets of stories today.
Thoughts on Proper 24A: Render to Caesar the things that are Caesar’s, and to God the things that are God’s. Text of a Sermon preached in All Saints’ Chapel, Sewanee
Then the Pharisees went and plotted to entrap [Jesus] in what he said.
Lesson Acts 2:1-21; Epistle 1 Corinthians 12:3b-13; Gospel John 20:19-23 The risen Lord in the upper room said, “Peace be with you” to his disciples, then “he breathed on them, and said to them, ‘Receive the Holy Spirit’” (John 20.22).
For the NT reading: Acts 1:6-14 The disciples say, “Lord, is this the time when you will restore the Kingdom to Israel?” Jesus replies, “It is not for you the times or periods that the Father has set by his own authority.
For the Gospel: John 14:15-21 Jesus said, ”If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever.
For the Gospel: John 14:1-14 Jesus said, “Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling places.
People in the Middle Ages* assumed that the sun went round the earth. Given what they saw every day, that was a perfectly reasonable assumption.
It had begun the week before. Matthew, Mark, and Luke are agreed about that–the week before, with that never-to-be-forgotten conversation at Caesarea Philippi. Perhaps “conversation” was hardly the word for it.
According to The University of the South’s official calendar some years ago, the important thing about the second of February, the thing that we all really needed to know, was that it was Groundhog Day.
For the Gospel: Matthew 5:1-12 I would like to spend a few moments this morning looking with you at the passage we just read for the gospel, the so-called “Beatitudes,” presented by Matthew as the prologue to Jesus’ “Sermon on the Mount.
John the Baptist is back with us again this morning. He appears a lot during the seasons of Advent and the Epiphany, doesn’t he? Today we have part of St. John’s take on him—St.
“Then,” Saint Matthew tells us—that is, while John the Baptist was preaching—“Jesus came from Galilee to John at the Jordan.” Jesus comes with a purpose: “to be baptized by him”—and so Matthew prepares us for the conversation that follows.
“Fear not!” That, according to Luke, was the first word of the angel’s Christmas message to the shepherds.
This morning’s gospel passage is from the first chapter of Matthew’s gospel.
Thoughts for the Third Sunday in Advent, 2016: the Sermon that was NOT preached at Epiphany, Sherwood because I thought the congregation looked too cold to be able to listen!
Gospel: Matthew 11:1-13 “Are you the one that is to come?” John the Baptist asks Jesus from prison. And so John reveals that even he—rough, gruff, uncompromising John the Baptist—has his moments of doubt and uncertainty. Some find that shocking.
Thoughts for the Second Sunday in Advent, 2016. Text of a Sermon preached in All Saints’ Chapel, Sewanee, Tennessee, four days after the United States’ election
For the gospel: Matthew 3:1-12 “Repent,” said the Baptist, “for the kingdom of heaven has come near.’” And it seems that they did.
The First Sunday in Advent, 2016. A Sermon preached in All Saints’ Chapel, Sewanee, by Mother Julia Gatta
In the northern hemisphere, Advent falls during the darkest weeks of the year. And for us this year, the darkness of Advent is intensified by our post-election situation, a season of deep spiritual and moral darkness.
It was more years ago than I care readily to admit, but I can still remember vividly the morning of my ordination to the diaconate.
The Commemoration of All Faithful Departed, which we celebrate today, has a somewhat different history and a different character from yesterday’s high festival.
The prophet Jeremiah isn’t generally associated with being particularly upbeat or cheerful.
At the heart of his gospel Saint Luke presents us with a collection of four parables (Luke 15:1-16:8). They come in two pairs.
Our forebears before the Enlightenment had in general a deep sense of human solidarity. It was not that they were unaware of people as individuals, or that they did not care for them as such.
For a small country (population about 4.5 million) New Zealand has a surprising number of “firsts.
I was baptized as an infant and I was taught from my earliest years to say my prayers.
On Good Friday we contemplated a Christ so helpless, so in thrall to the powers of this age, that we might easily have forgotten that God was in him and with him.
Another Ash Wednesday arrives. Another beginning to Lent. Again we receive the ashes on our foreheads and begin to sing the Lenten hymns. Again we are called to fasting, penance, and self-examination.
The Meaning of Christmas What is the meaning of Christmas in the year of Our Lord 2013? How do we explain it? I am suspicious of theologians or biblical scholars who purport to answer those questions.
The following was originally published in the Sewanee Theological Review for September, 2011. It remains the copyright of the author and The University of the South.
The following is based in part on an article on C. S. Lewis’s attitude to biblical scholarship that I wrote for A Sewanee Companion to “The Cambridge Companion to C. S. Lewis.”[i] It remains the © of The University of the South and the author.
“Left Behind and All That” is owned by the author and the University of the South, which originally published a version of it in the Sewanee Theological Review.
A version of this note was originally published in the Sewanee Theological Review: it remains the copyright 2003 © of the author and The University of the South The publication of the fifth of J. K.