And Gabriel came to Mary and said, “Greetings, favored one! The Lord is with you.” But she was much perplexed by his words and pondered what sort of greeting this might be. (Luke 1:28–29)

The Annunciation tends to pass us by. You might think that this day—when the angel Gabriel announces to Mary that she will give birth to the Messiah, the Son of God—would be a big one in the Church year. But the holiday itself falls on March 25 (you can do the math), right around Easter, and it often gets rescheduled if it falls during Holy Week or Easter Week. (This year, the announcement will be delayed slightly to April 8…) We tell the story again on the Fourth Sunday of Advent, but of course this year, that falls on the morning of Christmas Eve, and once again, few will hear it. And of course, when I say “we” here I mean “we Protestants,” who’ve always been a bit skeptical about the role of the Mother of God, relative to our Roman Catholic friends.

But an obscure Annunciation is somehow appropriate for the day.

An angel of the Lord—scratch that, not just any angel, but the Archangel Gabriel!—appears to a young woman with an extraordinary message, and a greeting: “Greetings, favored one!” (in some traditional translations, “Hail, full of grace!”) “The Lord is with you!” And Mary is not frightened, or impressed, or flattered, but perplexed. The angel goes on at length, describing the amazing thing that is happening: “you will conceive in your womb and bear a son, and you will name him Jesus! He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David! He will reign over the house of Jacob forever, and of his kingdom there will be no end!” And Mary is not shocked, or terrified, or lost in rapturous praise. She simply asks the obvious question: “How can this be?” And the angel gives an answer I’ve always loved for its wild inadequacy: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.”

Thanks, Gabriel. That clears things up.

The angel of the Lord appears to announce the most important event in human history, one which is completely fundamental to Christian theology, and this is as clear as he can be? This is as public an announcement as God wants to make? One angel, to one person, with a few short, confusing sentences?

But sometimes that’s all that we get. The world moves underneath us, and no one else notices. God reaches out to touch us, and no one else sees it. God speaks into our lives, and the message is confusing, and we are perplexed.

And we’re left with a choice. We can ignore that message from God, or shrug it off as something else. We can try to make perplexity precise, transforming ambiguity into fundamentalism in pursuit of something we can wrap our heads around. Or we can simply accept that we’re going along for the ride, and echo Mary’s words: “Here am I, the servant of the Lord; let it be with me according to your word.”

Last night, a hardy group from St. John’s bundled up against the wind and cold and set up a table on Main Street as part of Visit Charlestown’s Holiday Night Out. Whether by accident or by Providence, we were stationed next to the entrance of The Cooperative Bank, where Santa Claus was available for photos, so a steady stream of neighbors young and old walked past us on their way to see the Big Guy. We blasted Christmas music, handed out cookies and candy-cane gift bags, and collected a few bids for our Red Sox ticket Silent Auction.

But by far the most heads were turned by Simon’s voice announcing, as they walked past, “Free Raffle! Free Raffle!”

It’s astounding how quickly someone’s path can change when you say those simple words. We were just raffling off a gift basket, nothing crazy. But it was free. All you had to do was risk frozen fingers to write your name on a slip of paper and put it in the box for a chance to win.

And so we witnessed dozens of bundled-up yuppies on their way home from work or out for dinner turn aside with a look of delight. Scores of seniors chatted with us as they scoped out the goods. More than one elementary schooler checked with her mom to confirm that the family email address was, in fact, correct.

And why not? It was a free raffle, a chance to win a nice little gift, no strings attached.

But as the box of entries filled with free raffle tickets, so did the “Donations Welcome” jar at the other end of the table. A young guy who never would’ve stopped to buy a church raffle ticket slipped a twenty across the table in exchange for his free cookie and chance at a prize. Kids searched their pockets for leftover dollar bills. And best yet, when someone said she had no cash but could she Venmo us, we said no, it’s free; just fill a ticket out and put it in.

As Pia observed, halfway through, this is like grace. And she was right, and in fact I can’t think of a better way to put it.

In God’s economy, everything is free of charge. You are loved, and you are forgiven, and you are (from time to time) inspired, and you do not have to do a thing. God’s grace is a free raffle for a wonderful gift, and if you show up without cash, you get a ticket anyway. God’s love is completely gratuitous, in every sense of the word.

And yet this freedom doesn’t lead to freeloading. Not a single person, when confronted with the news of a free raffle, came up with a scheme to game the system, to take advantage of our generosity. They responded with their own. As the ticket box filled up, the tip jar filled up too, and if that doesn’t sum up Christian life, I don’t know what does. When we are loved, it leads us to love. When we are forgiven, it leads us to forgive. When in the midst of darkness we see a glimpse of light, we do not hide it away for ourselves, but show it to the world.

I walked home last night wondering what else we could give away for free, and what gifts we’d receive in return. I wondered how much money the Harvest Fair would raise if the Turkey Dinner were free (suggested donation: $20). I wondered what the church’s budget would look like if instead of charging tickets for church, we opened our doors and accepted donations. (Psych! We already do this! But churches used to actually rent pews.) I wondered what it would look like in my life to remember that everything I have is a gift from somewhere else, and to give myself as a gift in return.

I wonder what it would look like in yours.

This Sunday marks the beginning of another Advent, the season of quiet reflection and eager anticipation that falls before Christmas, in which we still our souls and quiet our minds to prepare to greet the coming of Jesus with joy.

At least in theory.

This year, as every year, Advent seems to come too soon, tripping over the heels of Thanksgiving and plunging us suddenly into a new season. For many of us, the stillness of Advent will really be a frenzy of parties and concerts and holiday preparation. For others, the cold and darkness of these December days will make it hard to feel like we want to rejoice, or the grief of loved ones lost will tinges every special day with sadness. I, for one, continue to be in denial about the arrival of colder winter weather, which I’m still pretending won’t come this year.

But God shows up, in any case, whether we feel like it or not.

But that’s the most Adventy part of the whole thing. God shows up, whether we are ready or not. Whether we’re awake or asleep, lamps full of oil or empty, long before we expect it and after unimaginable delays, God shows up in our lives and in our worlds. In the darkest days of the year, in the darkest eras of our lives, in a tucked-away manger in a small town outside the holy city, God shows up, and the light shines in the darkness, and the darkness has not overcome it.

So your Advent this year might not be too quiet. Or it might be too quiet. It might be cold, and dark, or it might be warm and cozy. But whatever it is: Keep one eye open for the coming of Christ. Expect some unexpected grace. Prepare to be unprepared for joy to appear in a place you never would have imagined.

Last year, the Senate voted unanimously to make Daylight Saving Time permanent, ending the practice of changing the clock twice per year with a bipartisan bill entitled the Sunshine Protection Act. “I’ve said it before and I’ll say it again,” said Sen. Patty Murray of Washington, apparently not for the first time: “Americans want more sunshine and less depression.” Amen!

Last weekend, we all turned our clocks back an hour nevertheless.

There’s a whole essay in here about American political dysfunction. Hundreds of words could be written about the bizarre notion that an action supported by around three-quarters of the population could pass one house of the legislature unanimously and die with no action taken in the other.

There’s something else that could be said about the changing of the seasons and the Church calendar, about the darkness setting in as we prepare for Advent to begin, about the ten bridesmaids keeping watch through the night, who need to “keep their lamps trimmed and burning,” preparing for the unexpected coming of the Lord. But that’s this Sunday Gospel, and there will be time on Sunday for that.

Today, I’m struck instead by Senator Murray’s words. Because if there’s one thing we can all agree on, it’s that “Americans want more sunshine and less depression.” But it’s probably worth recognizing that this is something that none of us—not even our members of Congress!—have the power to give.

Daylight Saving Time is, after all, an illusion, a purely social convention. The Sun’s internal processes of nuclear fusion are unaffected by the filibuster. The angle at which the Earth rotates on its axis cannot be shifted by even our most dignified politicians. Daylight Saving Time, in its whole history, has not saved a single hour of daylight; nor would the Sunshine Protection Act have given us any more sunshine.

There are very good reasons to think we ought to shift our clocks one way or the other, relative to the status quo. But “more sunshine” simply can’t be one of them! The amount of sunshine during evening rush hour is within our capacity to change, in a world in which our schedules follow clocks set by human hands. The amount of sunshine is not.

Am I just being pedantic? No! (Well, maybe.) I think there’s an actual lesson here.

In many, many ways, we cannot change the circumstances of our lives. There are some things we can change, of course, and we should change them. But there are other things that are simply not within our power to control. The past. The people around us. The number of hours of sunshine in a day.

But while we can’t control these things, we do have some measure of control over the way we respond to them. We can’t change the things that have happened to us in the past; but we can try to change how we relate to our memories of them. We can’t control how the most frustrating people in our lives act, as much as we might like to change them; but we do have some control over how we respond, and we’ll be more successful in changing that. We cannot, by legislation or by prayer, add a single minute’s sunshine to the day. (We seemingly can’t even follow through on deciding not to change our clocks!) But we can do what we can do in the face of the unchangeable: Take that walk outside at lunchtime, make that soup recipe you’ve been eyeing for dinner, buy a coffee-table book on the Danish art of hygge that you’ll probably never read. There is no way to make the sun shine more; we cannot save daylight after all. But maybe we can change the way we enjoy it, instead.

God grant me the serenity
to accept the things I cannot change;
courage to change the things I can;
and wisdom to know the difference.

Excerpted from the address by the Rt. Rev. Alan Gates, our Diocesan Bishop, to the Annual Convention of the Diocese of Massachusetts, 2023. You can find the full text and a video here.

Last Friday morning I passed by Emmanuel Church on Newbury Street, and was struck by two signs on the large old doorways of that church.  One says, “Central Reform Temple of Boston, a Progressive Jewish Congregation, meets here.  Welcome!”  And right next to it hangs a parallel sign which says, “Emmanuel Episcopal Church, a progressive Christian congregation, meets here. Welcome!”  My heart was filled with gratitude for that witness, in this moment of all moments.

A few hours later on that same day I was at our Cathedral [Church] of St. Paul, where for 23 years hospitality has been extended for Friday Jummah prayers, a gathering of typically two-to-three hundred Muslim men and women who work downtown and spend their lunch break at prayer.  Last Friday they had called for Community Prayers for Peace, inviting both civic and religious leaders. The Mayor of Boston said a word.  I was invited to offer greetings and a prayer.  We are always mindful that Christians and Muslims are killing each other around the globe.  And occasionally people have said to me: Why do you have that group meeting in your church? Don’t you know that Muslims are killing Christians around the globe? And, of course, the answer is, yes, we do know that.  Muslims and Christians are killing one another all over the world, and it is precisely that knowledge which impels us to model a different way, a peaceful respect across difference.  I am grateful at all times that our cathedral makes that witness, and never more than in such tense times as these.

Finally, on that same Friday in the afternoon, driving to an installation service, I had the car radio on and I heard an interview with Rabbi Amichai Lau-Lavie, who was offering pastoral care on a hillside outside Jerusalem. The rabbi was holding a roll of stickers that he had grabbed off of his desk as he left New York. The stickers said, “Fragile. Please handle with care.”  He had been handing them to grieving family members. After further discussing his pastoral role, the rabbi said this.

“I’m a peace activist and way on the left. I’ve been fighting for humanitarian solutions to this conflict throughout my life, and that will never change…”

The interviewer asked, “Do you feel like the peace activist part of you has to sort of stuff itself into a box in this moment?”  Rabbi Lau-Lavie replied:

“I am trying very hard not to lose the both/and position that, yes, I stand with Israel at this moment of hurt and will do everything I can to ensure that we defend ourselves against terror. At the same time, I stand with my Palestinian friends who want freedom. I abhor and decry Hamas as a terrorist organization that has hijacked the Palestinians … It’s a both/and, and the both/and is tricky and very unpopular these days. And yet I think that is the only way to make any headway out of this mess, the humanitarian approach, … not revenge, not blaming.”

As I drove along thinking about Christians and Jews in a church on Newbury Street, and Muslims and Christians in a cathedral on Tremont Street; and as I listened to an anguished peace-activist rabbi ministering outside of Jerusalem, I could only weep quietly in the car.  In the last two weeks I have, as you probably have too, heard from some friends that to condemn Hamas atrocities is to ignore the legacy of injustice and violence experienced by Palestinians and the plight of thousands now being killed in the death trap which is Gaza.  I’ve heard from others that in this moment voicing any support for Palestinians, including though not limited to our Christian partners throughout the Episcopal Diocese of Jerusalem, is failing to honor innocent Israeli victims.
 
In the Gospel passage we heard last Sunday, Jesus said, “Give to Caesar the things that are Caesar’s and to God the things that are God’s.” [Matt. 22:21]  In citing that duality, Jesus simultaneously debunks it.  It was a false and deceitful dichotomy, because of course everything is God’s.  And in the Middle East, all the land is God’s, and all the children are God’s, and all the cruelty and suffering and so-called “collateral damage” is an abomination to God.

I do not know the solution to the intractable hostilities in the Middle East.  I don’t think you do either. But I am certain that we must reject the easy dualities and reductionist platitudes of blame and blamelessness; of good and bad; of the primacy of ancient history versus recent history.  Our task, I think, is to condemn indiscriminate violence and cruelty wherever we see it; to extend compassionate care wherever we can support it; to join calls for an immediate ceasefire; to demand humanitarian action on the part of our own government and others; and to pray fervently for people of all faiths who are acting as agents of justice and peace.  That, I think, is our task.