LGBT – By Another Road

Names: A Sermon

I preached this sermon on Sunday, May 8 2022 at Trinity Episcopal Church, Fort Wayne. The lectionary text cited is Acts 9:36-43, in which Peter raises a woman from death.

How many names do you have?

The immediate answer to that question might seem obvious—many of us have a first, a middle, and a last, with maybe one or two more thrown in for good measure by our parents. But it’s not always that straightforward—some of us also have old nicknames, the recollection of which might make us squirm with delight or embarrassment; affectionate names given by friends and romantic partners; and names that we have claimed for ourselves later in life as we have better understood who we are and how we wish to be known to the world. There might be other names, too, that we’d rather not hear—the hurtful, insulting ones that were hurled at us at one point or another, the ones that still rattle around in our memory like heavy stones.

There is great power in the names we carry; power to heal and to harm; to remember who we are and to be reborn. It should not be surprising, then, that much of Scripture is taken up with the giving and the changing and the remembering of names, including the ones we have applied, with the limitations of human language, to the unspeakable name of God.

We might say that, in some way, the entire story of God’s people thoroughout the Bible is the search for a name—a name by which to know ourselves, a name by which to address the ineffability of divine truth, a name to call out into the silent infinitude of the stars—a name that is sufficient to say what life is, a name that can capture in full something that is ultimately beyond words.

I got to thinking about names because of today’s passage from Acts, where Peter restores to life a woman in the city of Joppa, a woman who bears two names, Tabitha and Dorcas. As the writer of Acts informs us, Dorcas is the Greek translation of the Aramaic name Tabitha, which means “gazelle.” Now, it would be easy to pass right over this detail as we read about her miraculous resurrection, but I think we would miss something important if we did so.

Commentators note that Tabitha/Dorcas, in addition to being a woman of some financial means who was able to support the widows in her community, was also a woman that straddled two worlds. Joppa is a port city, and given her two names, it is likely that this disciple of Jesus was a Greek-speaking Jewish woman who occupied a liminal space between her Israelite identity and her ties to the Hellenized world of the Roman empire. Her two names suggest that she had learned to traverse the ambiguous territory between colonized and colonizer, between membership in an oppressed nation and the society of the imperial oppressor.

We do not know how she managed this interplay of names and identities, but we do know that in the midst of them, this woman who was both Tabitha and Dorcas dedicated her life to service in the name of Jesus. And perhaps, for her, the name of disciple–follower of the Way, sheep in the flock of the Good Shepherd–was the thread that bound her disparate roles in a fractured world.

But then note what happens in the passage. Peter (himself another bearer of two names) comes to see the body of the woman, and in raising her back to life, he says, “Tabitha, get up.” Not Dorcas, but Tabitha. Her first name, the name that was with her from the beginning, the name spoken in her people’s original language: this is the name by which she is called back to herself, this is the name that inaugurates her resurrected existence. It is Tabitha, tzvia in ancient Hebrew, the same word that names the gazelle leaping on the mountainside in the Song of Solomon, that is the name of life for her. That is the name by which God, through Peter, breathes life back into her body. And while the Scriptures do not tell us anything about her life after this miracle, I can’t help but imagine that, for the rest of her days, she remembered the sacred power of being brought back to life by the sound of her original name. Tabitha, get up.

What is the name by which God would call you? What is the name that encapsulates your deepest self, the name that is life to you? And, conversely, what names have been put upon you that no longer work, that no longer tell the whole story of who you are called to be?

I speak not only of given names and surnames, but also of the roles and identities by which we are known and named, which, while important, are too often over-simplified, objectified, and used to label and limit our complexity—old, young, healthy, sick, parent, child. Priest, layperson, spiritual wanderer. Gay, straight, trans*, Black, Brown. American. Foreigner. Pro-Life. Pro-choice. Democrat. Republican. Do these names actually tell you who you are, or who your neighbor is?

Or is there a deeper name, an original name, by which you must identify yourself and those whom you encounter if we will ever hope to actually know one another? Is there a name for ourselves that will bring the dying parts of this world back to life?

There is, in fact.

And it turns out that the woman known as Dorcas heard that it day as she awoke from the sleep of death. Because a funny thing about the name Tabitha—tzvia. That word, in its original language, doesn’t only mean gazelle, but also, simply this: beautiful. Her name was beauty.

Beautiful one, get up.

This is the name by which God knows each of us. This is the name that God has called us from the moment the world began. And this is the name by which God, in Christ, desires us to know one another—the name underneath our names, the name beyond every label and slur and stereotype. The name that will bring anyone back to life.

Beautiful one, get up.

And this is the only name that can heal us, that can see us through the divisions and the suspicions that have plagued not only our recent history but the entirety of the human story. It is only when we know ourselves as beautiful, as beloved, and when we see that same thing in the face of our neighbors, in the face of our enemies, as Jesus taught us to, that we will begin to move back from the brink.

It is only when we see and name the inherent beauty and dignity of all creation and develop a reverence for what God has made and called good that we will move closer toward the kingdom wherein we were meant to dwell. It is only when we stop name-calling and start naming each other as beautiful, when we start noticing the beauty we see, even in the places and people where it’s not first apparent—it is only then that we will finally speak our own true names, and it is only then our mortal tongues will begin to utter something that approaches the one true name of God.

The God who woke Tabitha from the dead.

The God who woke Jesus from the dead.

The God who will wake each of us, on the last day, saying, quite simply:

Beautiful one, get up.

The Ancient and the New

It’s been one month since I arrived in Mirfield; as such, one quarter of my time here is already done. I can already sense little shifts in the landscape. The dawn is brighter as I walk up the hill to morning prayer; dusk lingers a bit longer in the church as we chant the psalms at evensong. There are changes inside of me, too. A bit less disoriented, a bit more confident of how I fit into this place.

So much has gone on since my last post. There was the somber and beautiful Ash Wednesday liturgy, when the priest drew a cross on my forehead with cool, damp ashes that had been sprinkled with holy water. A day of silent contemplation at the College to usher in Lent, during which I alternated between stillness and dizzying anxiety. A weekend trip to the ancient city of York, where I wandered alone through the medieval streets looking for a glimpse of a ghost or two. At the massive and magnificent York Minster I was stunned into silence, not simply because of its visual grandeur, but in recognition of the centuries and centuries of prayers that have been offered up into its lofty heights. I felt alone, and yet deeply connected to that never-ending litany.

This journey thus far, with its ample opportunities for reflection, have made it very clear to me how I am still learning to be a disciple of Christ on the most basic levels: to look kindly upon myself and my flaws, and those of others; to trust that God actually loves me, personally, and not just as an abstraction; to recognize that grace is imbued into everything, whether I see it or not, because God is far more than I can see, or feel, or guess at. These are simple, incomprehensible truths. I know how much I still have to grow, and yet I am also seeing more clearly how becoming a priest is less about growth and more about fully inhabiting myself as God made me. We are not asked to be perfect as priests, but we are asked to be deeply, authentically ourselves, and that is the hardest thing of all sometimes. That goes for non-priests, too, of course.

Lest you think my entire month has been pensive introspection, there have been tons of joyful moments, too. Case in point: on Sunday afternoon I went to lunch with a classmate; we drove out into the countryside and the hills were so green and vast I wanted to cry. Afterwards we drove up to the Victoria Tower, an old observation structure perched far above the town of Huddersfield, and the wind was blowing and the clouds were scudding across the sky and I thought, yes, to be alive is a very good thing. To be here, breathing and breathless and crying from the wind and the wonder is exactly as it must be. Come, Lord. Come, spring. I am broken open, and I am ready.

Preparing for Lent

The season of Lent is almost upon us. The preparations at Mirfield have me learning about some very old customs that are quite new to me. Today, for example, is Collop Monday. What’s a collop, you might ask? Apparently it’s a word that refers to bits of leftover meat, often bacon, which are traditionally eaten up on this day before the Lenten season of fasting begins on Ash Wednesday. The grease from the meat (at least, if Wikipedia is to be trusted) is then used to fry up the pancakes that are traditionally eaten tomorrow, Shrove Tuesday. Mmmm, pancakes.

All the students at the College went up the hill to the monastery house this afternoon to eat Collop Monday lunch with the brethren. It was a feast, although sadly no bacon to be found. BUT there was brisket, roast chicken, stuffing, and tons of dessert. Gotta get those calories in before the menu is pared down for Lent!

Lent is taken quite seriously here, and many of my classmates have been pondering what sort of discipline they are going to adopt starting Wednesday. If you have been part of any liturgical church tradition, you are probably familiar with the question, “what are you giving up for Lent?” The idea is that in the relinquishing of a particular habit, or in the adoption of a new spiritual discipline, we are creating space in our hearts to listen to God as we approach the commemoration of Christ’s death and resurrection in Holy Week. It’s 40 days of soul-searching, and I could sure use it.

At Mass this morning the homily talked about how in our soul-searching we tend to bargain with God, usually petitioning for favors or for the cessation of misfortune. I do this all the time, frankly, even though I don’t necessarily think God relates to us in that way. I’ve been doing a lot of imploring to the heavens lately as I adjust to life over here and battle some inner and outer demons. Maybe you can relate.

Truth be told, I get really annoyed by people who sneer at anyone who prays with a desperate heart. “Well, he only prays when he wants something!” Come now, we all want something–don’t kid yourself that you are holier just because you pray at other times, too. The fact that we are compelled to cry out to God in any circumstance is a sign of grace to me; it just so happens that our need and our fear is usually the hollow space in which God can enter us, if we let God do so. (See Luke 18:9-14)

The challenge, at least in my case, is to remain open–to allow God to dwell in the space that’s usually cluttered up with the distractions and novelties that pervade my life. And so Lent is a little bit like spring cleaning for the heart; it’s an intentional effort to clear out some room and prepare a seat for the Holy One to come and abide with me as we wait together for new life to emerge.

I’m pretty sure what my Lenten discipline is going to be, but I’m going to pray on it a bit more between now and Wednesday before committing. If you’ve already settled on something for yourself, I’d love to hear about it in the comments!

God bless you, friends. If you’re reading this, I am grateful for your companionship on this journey. I’ll write in a couple of days to describe the Ash Wednesday liturgy, which I’ve heard is beautiful.

Tea with the Monks

Sundays are a whirlwind at Mirfield. Mattins (morning prayer) at 7:30 with fellow students and the monks of of the Community of the Resurrection, then a sung Mass til 9, and then I dash off to my field placement church(es) in town: St. Mary’s in the center of Mirfield at 9:45, followed by St. John’s in the nearby village of Upper Hopton at 11:15. Four worship services before noon!

After Sunday lunch back at the College there is a bit of a pause when students are welcome to go up for tea in the large home where the monks live. I didn’t go my first Sunday and decided I would venture up today to meet some of the brethren (as the monks are collectively called).

A classmate and I got into a long conversation with Fr. Eric, who has been a monk with the Community since 1961 when he arrived at Mirfield as an “unwilling” young novice–he said that as a young man he felt the call to monastic life but he was resistant to it at the same time. He admitted that he even kept his luggage packed for the first three weeks at the monastery, ready (hoping?) at any moment to be dismissed and to go back to his regular life. And yet nearly 60 years later he is still there, still working out his calling, still seeking God each day in worship and contemplation.

Given my own struggles (see previous post) I was deeply comforted by Fr. Eric’s frankness. Do we ever really know FOR SURE that the thing we are doing is the only thing we could have/should have done? Whether it’s a career, a relationship, or any other major life decision, we always step into it with an element of blind trust, because we can never know how it will turn out. I asked Fr. Eric if he ever reached a place in his life where he ceased to struggle with his calling and he chuckled. “A retreat visitor once asked me if I ever questioned becoming a monk,” he said with a smile. “Before giving it much thought I answered her, ‘every day!'” He laughed merrily.

There are no guarantees when you commit to a relationship, even when it’s with God. There will be doubt and struggle, and sometimes you will question why on earth you are doing any of this. And when you think about it, God has no guarantees when entering into a relationship with us, either: we are fickle and resistant far more than we might like to admit.

Despite this, God remains committed, and that divine fidelity hopefully inspires our own faithfulness–to God, to each other, and to the loving commitments that we make in this life. Not out of a sense of duty, and not because we are free of doubts, but because we trust that fidelity itself is a transformative practice, no matter the outcome.

Fr. Eric then told us another story about an elderly monk who is visiting the Community right now from the northern reaches of England. He is not a member of their order, but he has a longstanding relationship with them. This particular monk lives alone on a mountaintop; he’s been there for years, waiting and hoping that some others will join him to form a community. Nobody has ever come, though, and so he lives as a de facto hermit. I was both fascinated and shaken by this image of a man waiting for a vision to come true despite all evidence to the contrary. What kind of patience and commitment must that take? Did he ever second guess his decision? How does he know that he should stay up on the mountain?

After the tea ended, with all of these thoughts lingering in my mind, we walked back through the garden towards the College building; the sun had set and the air was damp and icy. My classmate pointed toward a cluster of forlorn bushes and said that before I leave in June, they will be covered in roses. It was hard to imagine it then in the February twilight, but I imagine he must be right; the roses will arrive in their time. A few months from now, on a balmy night, the air will smell sweet and who knows what I will have learned. I can’t quite picture it, but I have to trust.

Fire or Fire

This morning I woke up far earlier than I needed to after a night of troubled sleep. In one of those “God, give me a message” moments, I grabbed a book of poetry from my desk and opened it by chance to this:

The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one discharge from sin and error.
The only hope, or else despair
Lies in the choice of pyre or pyre–
To be redeemed from fire by fire

Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
We only live, only suspire
Consumed by either fire or fire.

These words, part of “Little Gidding” by T.S. Eliot, inhabited the dark room with me like a corporeal presence. I have been struggling mightily with things I’ve lost and left behind and the fear of other things I might yet lose. The gratitude that I feel for this three-year seminary journey has often been tinged with sadness, and there have been moments when it all seems bleak and futile. The “flame of incandescent terror” is exactly what answering the call to priesthood has sometimes been for me: a burning away of old comforts and the scorching of my blithe naiveté about what priestly formation would entail, all carried down on the wings of a fearsome Love that feels more like grief. I think that anyone who seeks to follow God, no matter their path or vocation, has at some point felt the sting of what Bonhoeffer calls the cost of discipleship. Who we were must be relinquished for who God asks us to become. The fire of the Spirit is not for the faint of heart, and it demands everything we have to give.

It seems impossible sometimes. But what is the alternative? If Eliot is right, and we must choose to either be burned on the liberating pyre of faith or on the suffocating pyre of our own hardened hearts, then the choices are not in fact equal. Any fear I might feel about following Christ is still preferable to a life of deadening self-interest, and so I continue to turn my face toward the flames of God–however tentatively–and they continue to sting my eyes with their heat.

But how does one make a life of this? How do I let myself be kindled by God’s Love rather than fall back on the same old habits and neuroses that have gotten me by in life thus far? How to die to my old self and yet recognize that I remain a person who wants to be carefree, to laugh, to not trudge along in dreary self-importance? How can I be fully myself–complicated, vulnerable, earthy, needy–in a world (and even a church culture) that sometimes corrals people into a stultifying role that values piety and assurance more than raw presence?

These are some of the questions I’ve brought to Mirfield. I don’t know that they can be answered. But if “Love is the unfamiliar name,” I want to learn how to speak it with greater confidence. I want to adopt it as my own. Even if it burns, as it does, as I know it will.

God, give me the courage to be consumed by you.

First Impressions

I’ve intended to start a blog for a long time, at least since I was preparing to enter seminary a couple of years ago. For various reasons the practice never stuck. Like daily prayer, regular blogging is easily derailed by the petty anxieties of the present moment.

Now, though, I find myself thousands of miles from home (the western U.S.), adjusting to life in northern England for a semester at College of the Resurrection, Mirfield, and I realized I owed it to myself (and anyone else with a passing interest) to document the experience. So here we are.

Mirfield is, in a word, singular. It is the only seminary in the entire Anglican Communion (the worldwide body of churches that includes, among many others, both the Church of England and the Episcopal Church) that is adjacent to and deeply intertwined with a monastic community. The students and the monks pray at multiple short services per day, sometimes together and sometimes separately, and an interdependent communal life is emphasized, required, and celebrated.

I came to Mirfield after a year and a half at my own seminary, Church Divinity School of the Pacific, because I was yearning for a deep spiritual formation that a monastic setting might provide. In addition, I was drawn to Mirfield’s Anglo-Catholic traditions (more on that in another post, perhaps) and saw that aspect as a helpful counterpoint to my experiences in parishes back home.

There is much uncertainty that I am carrying with me on this journey to England, in nearly every aspect of my life. My hope is that this will be a space where I can 1) describe some of the interesting aspects of my time in England (and there are many already!) and 2) do some written spiritual reflection that illuminates my formation. Who knows, maybe I’ll even get in the habit of blogging and keep it up after I go home in June!

If you are reading this, whether we know each other in person or not, take away two things about me. First, I am a gay man who wrestled with the intersection of my faith and my sexual orientation for many years, and I am still discovering what it means to believe that God loves me exactly as I am. Second, studying for the priesthood has shown me that we never “get there” to a place where we are 100% sure of ourselves and rest in some doubtless bliss where faith is easy. There are no experts in holiness, only fellow travelers. I fret and struggle and mess up. All. The. Time. And yet somehow God doesn’t count me out. God hasn’t counted you out, either. Promise.

Next time I’ll describe some basics of daily life at Mirfield. Thoughts or questions or prayer requests? Send me a note in the “About” page.

Peace, friends.

A week ago, jet lagged from the flight to the UK.