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We too are asked to make a dwelling place for God; to put skin on God, making Christ present and living among us.

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I  learned this story from John Shea, who received it as a gift from an Hasidic Storyteller Reuven Gold. It is sometimes attributed to "unknown origin." This is M. Scott Peck’s version of the “The Rabbi’s Gift” as he tells it in the prologue of “The Different Drum: Community Making and Peace."

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“It is a glorious destiny to be a member of the human race, though it is a race dedicated to many absurdities and one which makes many terrible mistakes: yet, with all that, God Himself gloried in becoming a member of the human race. (Thomas Merton, Conjectures of a Guilty Bystander)

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Mark's Gospel is just the beginning. After we have heard it, the Gospel continues in us. We won’t need pen and ink; we write the Gospel with our lives. In welcoming Christ among us, every home becomes a church, every child becomes the Christ-child, all food and drink become a sacrament. And God’s many faces are now everywhere.

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Words and Music by Joe Dailey, ©copyright 1988

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Advent means to come. We imagine that we are waiting for the coming of God into the world; but it is God who is waiting for us to incarnate divine love.

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Matthew 25 should not be read as a parable about the sorting of individuals in the afterlife according to principles of personal charity, but as a prophecy of how nations are measured in history according to a politics of caring for those on the margins, the least of Jesus’ family.

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The problem with the timid servant who buried his talent is not that he was an ineffective venture capitalist, but that he fundamentally misunderstood the nature of what he had been given. The divine mercy— received as a gift—is meant to be given to others as a gift. 

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The wise maidens are the ones who keep their lamps trimmed and burning, ready to lift a torch for anyone: the hungry, the poor, the stranger and the outcast.

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Our beloved dead are connected to God, and therefore connected to everything that God loves.