Sermon – 1 Corinthians 12.12-31a, EP3, YC, January 27, 2019

Tags

affirm, body, church, community, convict, Corinthians, essential, gifts, honor, incomplete, needed, Paul, rejoice, Sermon, spiritual

Last week, Paul talked to us through his first letter to the Corinthians about spiritual gifts.  He talked about how there are a variety of gifts, and although they are all different, they are all activated by God.  As Charlie talked about this lesson last week, he encouraged us to reflect on our own spiritual gifts, and then to use that discernment to determine how we might support the ministries of Hickory Neck.  In fact, today we will gather our Time and Talent forms, blessing our discernment and our offering of those spiritual gifts.

If the portion of Paul’s letter last week affirmed that we all have gifts, the portion of Paul’s first letter to the Corinthians we hear today tells us how the use of our gifts within the church is not just a nice thing to do – like bringing someone flowers.  No, today Paul explains to us the sharing of our gifts is critical to the operation of the church as an organism.  In other words, without each of us giving our gifts to the church, the whole church either limps along as an incomplete body or does not function at all.

Any of us who have had an injury or are currently suffering through a portion of our body not working knows how this works.  A couple of weeks ago, my hands got really dry and a little crack developed on my thumb.  Literally, the crack was about an eighth of an inch in size.  And yet, it was one of the most painful experiences.  Over the next few days, I realized the pain wasn’t going to stop and the cut wasn’t going to heal until I put on a Band-Aid.  The first challenge is figuring out how to make the Band-Aid stick when the cut is not on a flat surface.  Then, of course, do you know how hard keeping the thumb dry to maintain a Band-Aid is?  Suddenly, you find you are washing your hands and your face in super awkward contortions – sometimes electing to use only one hand while washing your face, or giving up altogether so you can help give a bath to your little one.  And once you have the Band-Aid on your thumb, you do not have the same kind of grip on things like jars and bottles you are opening.

This drama is the same for any part of us that is damaged.  We never realize how important one of our body parts is until we lose or have limited use of the part.  For a brief period of time, once the body part is healed, we find ourselves thanking God for our thumb, or kidney, or heart.  But we are a pretty forgetful people, and eventually, we stop thanking God for the incredible parts of our body.  We walk, eat, talk, ponder, laugh, exercise, and breathe without thinking about all the tiny parts needed to make those functions possible in the first place.  Everyday, we could easily pray through hundreds of parts of our bodies, thanking God for each part that works.  And yet, I know very few healthy people who engage in such thanksgiving and gratitude.  Even folks who were once ill or injured seem to forget the painful reminders of not being whole once wholeness is restored.

Paul uses the classic metaphor of the body to help the Corinthians see that the body of the faithful is no different.  Once the community has done a spiritual assessment, once those Time and Talent forms are turned in, we are not done.  We do not take those forms and say, “Okay, we got an usher, someone willing to adopt a church garden, a Sunday School teacher, and someone to make meals.  We did not get someone to operate the sound system, or deliver welcome baskets to newcomers, or help layout the newsletter.  Ah well, we’ll be fine.”  Paul knows we cannot operate the body of Christ this way in the same way that anyone with a broken toe or someone with fluid in their lungs or ears cannot operate at full capacity.  As Paul familiarly says, “The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.’”[i]

Paul’s letter today reminds of a few things.  First, we are not fully honoring our own bodies when we do not offer our gifts to the church.  When I was trying to figure out what I wanted to be when I grew up, I tried out many things.  I remember a Marketing department tried to convince me that I would be a great asset to their team.  And, I probably would have been pretty good at the work and the team did seem to have a lot of fun.  I remember how I loved working at a Food Bank and my awesome boss, even though most of my fellow volunteers were not people of faith.  I remember being thrilled when I landed at a Habitat for Humanity affiliate, serving a good cause, talking about our faith, even praying at staff meetings.  And yet, something still felt unbalanced.  And so the church became my playground.  I learned how to lead Morning Prayer, I fumbled my way through an adult bible study, and they even convinced me to co-lead the Middle School class!  What Paul would remind seekers like you and me is the church is the place where we can find a sense of wholeness by using all the parts of our bodies.  The church may be the place where the teacher by weekday brings his gifts to the Sunday School classroom on Sundays; or the church may be the place where the teacher by weekday finds her gifts are better utilized organizing a portion of the Winter Shelter.  The Church is the place where our head and our hands, our bodies, are affirmed.

The second thing Paul’s letter does is remind us how essential each person in the body is.  When other ancient writings used the metaphor of the body, they used the metaphor to determine social or political status; whomever was the head had power over the hands, feet, and legs.[ii] [iii]  Not so with Paul.  Paul says the head is just one part of many.  In fact, those parts we often forget about are usually the essential missing link to powerful ministry.  So, you may have been at home this week thinking, “Meh!  Hickory Neck has nine toes, they will be fine without me.”  Today, Paul asserts ministry does not work without you – whether you are the pinkie toe or the big toe!  Not all of us are great lectors, are handy with a wrench, or are tech savvy.  But we are all good at something – and when that “something” is not offered, the body of Hickory Neck is not whole.  Each of us, even the littlest one who goes to the nursery on Sundays, or the homebound member who rarely gets to join us, has an ability to make us better.  In fact, Paul might argue that those two individuals should have the highest honor in the community.  In other words, even if you do not think you have a gift special enough to give, the church needs you.[iv]  Hickory Neck is not whole without your offering.

The final thing Paul’s letter does is a little more subtle.  Even when all of us fill out our Time and Talent forms, and even when we make that stretch and agree to lead Children’s Chapel, take communion to a parishioner, or help with marketing, Hickory Neck will still not be complete.  There will always be parts of the body that are not operating at full capacity because not everyone is here yet.  This is why whenever a newcomer decides to become a member, we encourage them to look over the Time and Talent form – even if they join at a time well past stewardship season.  Each new person who enters through our doors has something new and fresh to teach us – something we as the community of Hickory Neck were missing until that fateful day you walked through our doors.  But if each new person makes us more whole, that means there are a lot of other holes in our body from all the people we have not yet invited into our fold.  For every neighbor, friend, and stranger who was looking for wholeness and yet we did not invite to church, our community suffers.  For every person whose socioeconomic status, skin color, or sexual orientation is not like ours that we did not invite to church, our community suffers.  For every person who is not my age, does not have my physical or mental abilities, or does not agree with my politics that we did not invite to church, our community suffers.  When we read Paul’s letter and when we look at our Time and Talent forms this week, we will invariably see the people we forgot to invite to church who would make us so much better as a community.

Today’s word from scripture is both affirming and convicting.  Paul wants us to know that each us has the capacity for wholeness when we use all the gifts God gives us.  Paul wants us to know that our Church needs us, in all our unique, odd, loveliness.  Paul wants us to know that the Church is the place where everyone has a place.  But Paul also wants us to know that we are not done.  We have sometimes not affirmed our own beautiful selves, we have sometimes held back our gifts from the church, and we have sometimes avoided welcoming in the very people who would make Hickory Neck a fuller version of her fantastic self.  Our invitation this week is to say yes:  say yes to honoring our own bodies with all their fabulous gifts; say yes to trying new adventures at church that will bless us in ways we cannot imagine; say yes to inviting a person who we might not even consider compatible with our image of who Hickory Neck should be.  Paul promises God will arrange the body so that we can all rejoice together.  Amen.

[i] 1 Corinthians 12.21

[ii] Lee C. Barrett, “Theological Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 278.

[iii] Troy Miller, “Exegetical Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 279.

[iv] Raewynne J. Whiteley, “Homiletical Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 283.

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Homily – Ruth 3.1-5, 4.13-17, P27, YB, November 11, 2018

Tags

acceptance, Armistice Day, baptism, Boaz, change, covenant, dignity, God, gun violence, honor, life, Naomi, respect, Ruth, sanctity, Sermon, veterans

My intention today had been to talk about Emersyn, whose baptism we will celebrate today, and the gift that she is giving us through her baptism.  When we baptize someone into the family of faith, we also take time to remember our own baptismal covenant.  We remember the promises we make about how we will live our lives, promises we just renewed last week at another baptism.  One of our promises is to respect the dignity of every human being – to respect human life.

We respect human life because we learn to do so in Holy Scripture.  Today, Ruth, Naomi, and Boaz teach us how to respect life.  If you remember, Naomi is a widow who has not only lost her husband and her two sons, but who is left shepherding two foreign daughters-in-law; she is so shattered, she asks people to call her Mara, which means bitterness, instead of Naomi, which means pleasantness.  Ruth, one of those daughters-in-law, is equally bereft; having married into a foreign family, widowed herself, she pledges allegiance to a people who point out her foreign identity at every turn – in fact, she is regularly called, “Ruth, the Moabite from Moab” – or in common language, “Ruth, the foreigner from a foreign land (a land the people hated, by the way).  Boaz is an upright man, put into a precarious situation by Naomi, who sends Ruth to lay at his feet so that he might serve as their redeemer.  But despite the fact life is hard, life brings sorrow, and life treats us like a hated foreigner, Ruth, Naomi, and Boaz respect the dignity of each other.  They respect life.

We need people like Emersyn, Ruth, Naomi, and Boaz because we have been doing a pretty horrible job of respecting life lately.  In just the past two weeks, we have had four “soft target” attacks in our country.  “Soft targets” are attacks that happen in simple, everyday life – where people are having a cup of coffee, celebrating with friends over food and drink, picking up groceries, or worshipping in their house of worship.  In the last two weeks, 27 people were slain in soft target areas:  Two shoppers were gunned down in a Kroger parking lot in Kentucky; Eleven people were gunned down while worshiping in a synagogue in Pittsburgh; Two women were gunned down in a yoga studio in Florida; and twelve people were gunned down in a bar in California.[i]  We can pray for the victims, and attempt to find motives behind shootings, and even bemoan the mental health system.  But until we are willing to make concrete changes, we as Americans disrespect life.  We as Christians fail to respect the dignity of every human being when we do nothing to change our culture of acceptance around gun violence.

Our Veterans helped us understand this failure many years ago.  One-hundred years ago, this day was marked not as Veterans Day, but as Armistice Day – the day we were able to stop a war, to stop aggression, to stop the denigration of life on both sides.  Armistice Day was a day to honor the end of World War I, but perhaps even more powerfully, Armistice Day was a day to honor the dignity of every human being.  On that day, after 8.5 million soldiers had been killed, 100,000 of which were American, you could see the sheer joy in people’s faces as they flooded the streets, realizing death would be no more – that human life would be honored once more.[ii]

Today we have the opportunity to celebrate too.  We have the opportunity to honor and respect the sanctity of life – the life of beautiful baby Emersyn, the lives of our Veterans, and the lives of those shattered by unrestrained gun violence.  The question is whether we will accept the invitation.  Scholar Cameron Howard says in the book of Ruth, we do not experience God in the story as some divine physical presence, as a booming voice from heaven, or as a visible mover of events; instead, we experience God through the characters in the book – God is revealed to the world through the actions of the characters of Ruth, Naomi, and Boaz.[iii]  The world is not that much different today.  The world needs to see God through us too.  Emersyn needs to see God through us.  Our community, state, and nation need to see God through us.  The growing population of those scarred by gun violence need to see God through us.  The only question remaining is whether we will say “yes,” to the invitation, or at least, “I will with God’s help.”  I promise God’s help is waiting for you when decide to respect the dignity of every human being through your actions, revealing God’s presence in the world.  Amen.

[i] Eliott C. McLaughlin, “This is the 4th ‘soft target’ Attack in 2 Weeks,” November 8, 2018, as found at https://www.cnn.com/2018/11/08/us/soft-targets-thousand-oaks-bar-shooting/index.html on November 9, 2018.

[ii] Alexis Clark, “In Photos Unpublished for 100 Years, the Joy of War’s End on Armistice Day,” The New York Times, November 9, 2018, as found at https://www.nytimes.com/2018/11/09/world/europe/armistice-day-100th-anniversary-photos.html on November 10, 2018.

[iii] Cameron B.R. Howard, “Commentary on Ruth 3:1-5; 4:13-17,” November 11, 2018, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=3890 on November 8, 2018.

 

Sermon – Mark 9.30-37, P20, YB, September 22, 2018

Tags

competition, disciples, greatest, guilty, honor, Jesus, Sermon, servant leader, status

This week I spent some time with a group I will be working with and we took what was called the DiSC assessment.  The assessment is a bit like other personality assessments, such as Myers-Briggs or Enneagram.  Basically, the assessment helps you understand your own way of relating within groups, how you analyze and solve problems, and how you lead.  What was interesting was I received the results of the assessment before we received a real description about how the survey works and what the survey teaches you.  Consequently, when I read my results, I began to get a bit paranoid, my mind filling with questions.  What would the group think about my strengths and challenges?  What if my personality type was a negative outlier?  What was the best type, and how far was I from that ideal?  But when we finally reviewed the entire group’s results, our instructor told us something that would have been helpful to know from the very beginning:  there was no correct answer, or preferable personality type; there was no particular category that produced the most leaders (in fact, we got a list of four worldwide business leaders who came from each of the four categories); and, most importantly, any group would be better with an equal amount of representatives from each of the four categories.

What I realized in my initial anxiety about my own results was that I had fallen into the same trap as the disciples in our text today.  Here they are, walking along with Jesus, watching him feed thousands of people, watching him as he is transfigured with Elijah and Moses appearing, healing people, and trying to teach them who he really is.  If you remember last week, Charlie talked to us about a shift that happens in the text where Mark stops telling us what Jesus does, and starts reflecting on who Jesus is.  When the visceral encounter between Jesus and Peter happens, where Jesus declares, “Get behind me, Satan,” instead of reflecting on who Jesus is, the disciples start bickering among themselves.  You can almost imagine their murmurings:  Peter is always so petulant – I always knew I was the greater disciple!; You’re the greatest?  No way, you weren’t even chosen to go up the mountain when we saw Elijah!; We all know that I’m the greatest – clearly I bring the financial support for all of Jesus’ shenanigans.  Clearly the disciples are jockeying what my children would call GOAT – Greatest of All Time.

The self-righteous part of us likes to criticize the disciples, seeing how self-centered they are being, especially at time when Jesus is trying to explain the critical future he is facing.  But when we are honest with ourselves, we can totally relate to the disciples’ competitiveness.  Our competitiveness starts when we are children:  who learns to walk, talk, and read first, who is the is the tallest in the class, or who loses their baby teeth first.  Later we compete for measurables:  who gets the best grades, who makes the team or gets a coveted position, who is elected for office in a club or organization.  And the competition only gets worse:  who makes the most money, who gets the most promotions, who gets recognized in the community the most for good works.  We are naturally competitive people.  Even the people who claim they are not competitive compete to be the least concerned about competition.  Competing for humility is still competing.

The truth is, there is nothing inherently wrong with competition.  In fact, competition usually brings out the best in us, pushing us to be the best versions of ourselves.  But when competition starts morphing into self-interest, self-promotion, and self-preservation over the well-being of others, that’s where we start getting into trouble.  When the disciples are so caught up about who is the GOAT among them – The Greatest of All Time – they are not pushing themselves to be a greater team for Jesus.  Their competition is about tearing down instead of building up.  They stop cheering for each other, and start cheering only for themselves.  Ultimately, their self-interest will end up hurting their selves rather than helping.

Jesus sees this weakness of course, and calls them out.  The text tells us the disciples are silent when Jesus says, “What were you arguing about on the way?”  You can hear the guilt in their silence.  They know immediately they were doing something hurtful, or they would have had no problem saying, “Oh we were just talking about who is the Greatest Disciple of All Time.”  But Jesus doesn’t want them to just feel guilty.  Instead he brings in a child, and says the one who welcomes in a child welcomes God; the one who welcomes children is the Greatest of All Time.

Now we have to understand how radical what Jesus is doing with this child.  Some of you may be sitting here thinking how right Jesus is, how adorable children are, how they say such simple, profound things, and how innocent they are.  Meanwhile others of you are envisioning the last epic tempter tantrum you saw and wondering if Jesus has lost his mind.  But Jesus is not talking about the behavior of children.  Jesus is talking about the status of children.  According to scholars, “Mark’s audience would have heard the world ‘child’ as referring to someone like the servant who served meals to everyone else in the household, in that both were seen as without ‘honor’ or high social standing.  A child did not contribute much of anything to the economic value of a household or community, and a child could not do anything to enhance one’s position in the struggles for prestige or influence,” and, now this is the important part, “one would obtain no benefit from according to a child the hospitality or rituals of higher status or someone whose favor one wanted to curry.”[i]  So when Jesus says in welcoming the child, you welcome God, he is saying honor and status and recognition comes not from trying to win the GOAT award, but instead trying to outdo one another in service, in kindness, in care for those who seem to be the least important.

Now Jesus is not trying to create another competition.  Lord knows we do not need the disciples bragging about volunteer hours or non-profit leadership roles or lives saved.  Jesus is not looking for competition, but mutual encouragement.  Jesus is looking not for achievements, but those times when we facilitated the achievements of others.  Jesus finds we are at our greatest when we are not worried about being our greatest at all.  Being a disciple of Jesus is dispositionally about the care of others.  Now that does not mean that we are trying to erase or shame the self.  Jesus just knows we learn to love ourselves, we find our greatest selves, when we are thinking of others first.  Somewhere deep inside ourselves, we know Jesus’ words are true.  How much joy do we get when we spend that extra hour with the kid who cannot catch a ball to save his life, only to finally watch him catch the ball?  How much joy do we get when we join the group cheering on a competitor in the Special Olympics?  How much joy do we get when we find out the woman who we ate dinner with at the Winter Shelter has found safe, stable housing?  God is not found when we achieve the most, obtain the most, and win the most.  God is found when we help others achieve, help them obtain their needs, and help them or the entire team win.

Today’s Gospel lesson is not a lesson about feeling guilty.  Jesus does not long for us to leave this place today in guilty silence.  Jesus is reminding us that as Christians, as followers of Jesus, we ascribe to a different kind of life – a life not devoid of our gifts and talents, but a life where we use our gifts and talents in the service of others.  Church is the place where we slowly, humbly can learn to hone our servant leadership.  And the work is just that:  slow and humble.  Learning to be a servant leader takes time, and mistakes, and corrections.  But learning to be servant leaders will also be one of the most rewarding things you will do here at Hickory Neck.  Soon you will learn the gifts that come from being a servant leader are way more soul-feeding than being a GOAT – Greatest of All Time.  What we learn is servant leadership is not just for our own good, or even for the good of the church.  Learning to be a servant leader is the gift that we then take out into world as our Christian witness.[ii]  When our servant leadership serves as our witness in the world, then others begin to understand your greatness comes from the one who was truly the Greatest of All Time.  Amen.

[i] Sharon H. Ringe, “Exegetical Perspective,” Feasting on the Word, Yr. B, vol. 4 (Louisville:  Westminster John Knox Press, 2009), 97.

[ii] Nathan G. Jennings, “Homiletical Perspective,” Feasting on the Word, Yr. B, vol. 4 (Louisville:  Westminster John Knox Press, 2009), 97.

It’s complicated…

Tags

balance, divine, God, goodness, honor, Mother's Day, mothers, painful, pastoral, sacred, tension

Photo credit:  https://www.shutterstock.com/video/search/child-walking

Every once in a while, I have one of those pastoral fails – those moments when I say something that ends up sounding horribly thoughtless and makes me feel disappointed in myself.  Last week, I was talking to a new mom about the struggles of those first weeks of new motherhood.  I was bemoaning how when my mom left two weeks after my first child was born, I cried for hours, not knowing how to raise a child without her help.  Only hours later did I remember that this person’s mom died many years ago, and how insensitive my story sounded in hindsight.

Motherhood is a bit of a minefield.  Some of us are extremely fortunate to have awesome moms and wonderful relationships with those moms.  Some of us have more strained relationships, others of us have cutoff relationships, some had negligent or hurtful mothers, and many are still grieving our mothers who have passed.  Meanwhile, some of us have had amazing experiences being moms ourselves, while others have longed to have children or have lost pregnancies or children.  Motherhood is so complicated that I sometimes find myself caught off guard by my own unexpected emotional response to motherhood.

For a priest, that is why I dread Mother’s Day.  Mother’s Day is a day where I feel split in half – where I both want to honor the goodness and sacredness of motherhood, and I want to honor ways motherhood can be so painful.  This year, I was blessed by a friend who wrote about how to honor the tensions we find on Mother’s Day.  I leave with you a prayer she references found in Women’s Uncommon Prayers, written by the Reverend Leslie Nipps.  May your Mother’s Day find the balance I long for you to find.

On this Mother’s Day, we give thanks to God for the divine gift of motherhood in all its diverse forms. Let us pray for all the mothers among us today; for our own mothers, those living and those who have passed away; for the mothers that loved us and those who feel short of loving us fully; for all who hope to be mothers someday and for those whose hope to have children has been frustrated; for all mothers who have lost children; for all women and men who have mothered others in any way—those who have been our substitute mothers and we who have done so for those in need; and for the earth that bore us and provides us with our sustenance.  We pray this all in the name of God, our great and loving Mother.  Amen. (p. 364)

Sermon – John 2.13-22, Exodus 20.1-17, L3, YB, March 4, 2018

Tags

beautiful, bless, body, flesh, God, good, honor, incarnation, Jesus, Lent, ministry, repentance, righteous anger, sacred, Sermon, sinful, temple

Today’s gospel lesson is one of those lessons in Scripture that is so vivid we find looking away difficult.  All four of the gospels have this story, and three of the gospels use this story to convey Jesus’ righteous anger about how the practice around temple worship and obligatory sacrifice has led to monetary abuses.  Matthew and Luke even have Jesus calling the whole enterprise a den of robbers.  The story evokes images of Jesus flipping tables, or in today’s version, swinging around a whip like Indiana Jones.  We often recall this text when looking for evidence of Jesus’ righteous anger at injustice.  We are so familiar with this text we can almost hear the sermon about a call to justice in our heads.

But this week, the gospel has been speaking a different sermon to me.  You see, John’s version of this story is a bit different from the other three gospels.  First, John places this story in a very different place in his narrative.[i]  Unlike the other gospels who place this story toward the end of Jesus’ earthly ministry, John places this incident in the second chapter, right after the miracle in Cana.  And in John’s version, Jesus does not lay into the moneychangers in quite the same way.  Instead of financial injustice, Jesus seems more concerned that those gathered have missed something critical – in the obligatory administering of sacrifices at the physical temple, they have missed the fact that God is no longer tied to the location of the temple – and instead is found in the temple of Jesus’ body.  For John, the incarnation, the word becoming flesh and dwelling among us, is central to the entirety of the good news and in this story specifically.

I realized this week that when I think about the Incarnation, I immediately think of the baby Jesus.  Somehow, like a child you do not see for a few years, my image of Jesus incarnate gets stuck in the manger.  And because the adult Jesus sometimes feels so superhuman, I forget about the earthy, gritty flesh of his body – the body that touches to heal, stoops down to wash feet, eats and drinks with others, cries wet tears, and breathes a last breath of the cross.  In coming to know the Messiah who heals, teaches, brings about justice, and is transfigured before the disciples, I forget the enfleshed Jesus – the human body in which God dwells – the only temple we need to draw nearer to our God.

We are in a season of flesh.  Lent is that season when we experience Jesus in deeply enfleshed ways.  What our disciplines or our practices do for us in Lent is help us remember that we are a people of flesh and our God was willing to take on that flesh to transform our lives.  We do not often talk about the profound reality of an enfleshed God, but I stumbled on a hymn this week that opened up the reality.  Brian Wren’s hymn Good is the Flesh says, “Good is the flesh that the Word has become, good is the birthing, the milk in the breast, good is the feeding, caressing and rest, good is the body for knowing the world, Good is the flesh that the Word has become.”  The hymn goes on to say, “Good is the body, from cradle to grave, growing and aging, arousing, impaired, happy in clothing, or lovingly bared, good is the pleasure of God in our flesh, Good is the flesh that the Word has become.”[ii]  Now I do not know about your own spiritual journey, but I do not think I have ever heard Jesus’ flesh being described so vividly.  The closest I have come has been in imagining the vulnerability of that enfleshed body in the cradle.  But capturing what being enfleshed means for all of life – from cradle to grave – somehow opened up John’s words about the temple of Jesus’ body.  God takes something we often associate with sinfulness – and transforms that flesh into something good.  “Good is the pleasure of God in our flesh,” are powerful words that shift how we experience the fullness of Christ’s humanity.

Once we reconnect with the goodness of God’s flesh – the incarnation of Christ – then we begin to see all of Jesus’ ministry not stuck in a manger but immersed in the flesh of life.  Karoline Lewis reminds us Jesus’ fleshy life was important, “Because a woman at a well, whose body was rejected for the barren body it was, experiences the truth of neither on this mountain nor in Jerusalem; because a man ill for 38 years, his entire life to be exact, whose body has only known life on the ground, is now able to imagine his ascended life; because a man born blind, is then able to see, and to see himself as a sheep of Jesus’ own fold; because Lazarus, whose body was dead and starting to decay, found himself reclining on Jesus, eating and drinking, and with his sisters, sharing a meal once again.”[iii]  Not only is Jesus’ incarnation good, making flesh good, Jesus’ ministry is about blessing, healing, and restoring physical bodies.

Once we connect with the goodness of God’s flesh, and the power of Jesus’ fleshy ministry, we are forced to see something we do not always feel comfortable with – the goodness of our own flesh.  Now I do not know about you, but my experience in church has not been one in which the church tells me how good my body is.  In fact, today’s inclusion of the ten commandments usually reminds me of the opposite – of the myriad ways my body is sinful:  from the words that come out of my mouth, to the ways in which I hurt others and take things with my body, to the ways in which I covet things and other bodies.  And those sins do not even touch the ways in which I learn the message that my body is imperfect – how my body is not the right height or shape or gender, how my body is not fit or strong enough, how my skin color, hair, or nails are not quite the ideal.  But if God takes on flesh and says, “Good is the flesh,” and if that enfleshed God engages in a ministry of blessing flesh, then surely part of what we remember today is how good and blessed our own flesh is – how God made our flesh for good.

Now, here comes the tricky part.  Once we realize “Good is the flesh,” that ministered to the flesh, that our flesh is beautiful and revered, then we are forced to make yet another leap – that the flesh of others is also beautiful.  Those bodies we would like to subjugate, regulate, and decimate are no longer able to be separated from the goodness of God’s flesh or our own flesh.  Barbara Brown Taylor argues in An Altar in the World, “‘One of the truer things about bodies is that it is just about impossible to increase the reverence I show mine without also increasing the reverence I show yours.’  In other words, once I value my own body as God’s temple, as a site of God’s pleasure, delight, and grace, how can I stand by while other bodies suffer exploitation, poverty, discrimination, or abuse?”[iv]

This week, we enter that kind of work.  As we welcome guests through the Winter Shelter, we affirm the goodness of all flesh – of God’s flesh, of our flesh, and especially the flesh of those who have no shelter, who work hard all day but cannot secure housing, who live lives of uncertainty, of insecurity, of scarcity.  Once we recall the incarnation of Christ, the dignity of our own incarnation, our work immediately becomes to honor the incarnation of others.  We certainly accomplish the work of honoring flesh this week through the Winter Shelter.  But as we keep walking our Lenten journey, we will struggle with our bodies.  Even our collect today says, “we have no power in ourselves to help ourselves: Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul.”  But our invitation this Lent is to also struggle with claiming our body as good – and using the goodness of the flesh to bless other flesh.  Our repentance this week is not just of the sinfulness of the flesh, but we repent this week of the ways in which we do not honor how “Good is the flesh that the Word has become.”  Amen.

 

[i] Joseph D. Small, “Theological Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville:  Westminster John Knox Press, 2008), 92.

[ii] I found this hymn in the commentary by Debie Thomas, “The Temple of His Body” February 28, 2018, https://www.journeywithjesus.net/lectionary-essays/current-essay?id=1675 as found on March 1, 2018.

[iii] Karoline Lewis, “Body Zeal,” February 26, 2018, http://www.workingpreacher.org/craft.aspx?post=5071 as found on March 1, 2018.

[iv] Thomas.

On Honoring Christ in Others…

Tags

Christ, differences, faith, honor, light, love, others, respect, witness, yoga

Photo credit:  https://www.shutterstock.com/video/clip-7207990-stock-footage-shaking-hand-begging-for-spare-change-giving-money-to-beggar.html

At my local yoga studio, the teachers share a common practice.  At the end of every session, they say, “The love and light in me honors and respects the love and light in each of you.  Namaste.”  The repetition of the refrain every class, by every teacher, makes the end of our class feel like a liturgy – as though the teacher is sending us out into the world with a blessing.  But what I also love about the words is that I can easily substitute Christian language into their words without feeling like I change their meaning that much.  I have talked about a priest-yoga instructor once before here.  Based on his teachings, I always hear, “The Christ in me honors and respects the Christ in each of you.  Peace.”

With that transformed refrain, I find myself each week wondering how I take that mantra out into the world.  Am I honoring and respecting the Christ in each and every person I encounter?  Am I honoring and respecting the Christ in myself?  Those two simple questions are actually really difficult outside of the yoga studio.  In the yoga studio, we are people who are fairly similar – people of privilege who have the time and money to tend to their physical, mental, and spiritual well-being.  But out in the world, we encounter a much wider diversity of people – people of all types of socio-economic, gender, racial, ethnic, and sexual-orientation backgrounds.  Is the Christ in me honoring and respecting the Christ in others when I listen to political rhetoric, when I’m driving around town, or when I make financial decisions?

The last couple of days I have noticed a few more community members pan handling near stop lights.  I am not sure why there has been an increase, but it has been noticeable.  I usually carry small bags of supplies in my car for homeless individuals, but I recently cleared out my car and they are sitting in my garage.  So yesterday, knowing I was empty handed, I sat at the stoplight, intentionally not making eye contact with a particular panhandler.  But as we drove by, my youngest daughter waved and shouted, “Hi!”

Clearly my daughter has mastered the art of honoring and respecting the Christ in others.  She did not see class, status, or dirt.  She saw a person whom she would honor like anyone else.  That’s the wonderful thing about being a part of a faith community.  When we are struggling with our Christian witness – with truly allowing the Christ in us to honor and respect the Christ in others – other faithful witnesses will model that behavior for us.  Who are your faith models?  How might you engage more faithfully in honoring and respecting the Christ in others – especially those in whom you struggle to see Christ?

Sermon – Genesis 18.1-1, 21-1-7, P6, YA, June 18, 2017

Tags

Abraham, anger, conversation, doubt, dream, faith, frustration, God, honor, lack of faith, laugh, laughter, promise, Sarah, Sermon, share, transform

Today we get one of my favorite stories in scripture – Sarah’s laughter at God’s promise.  The story is perfectly crafted.  The story with a flurry of activity.  Abraham is sitting in his tent in the heat of the day when three guests suddenly appear.  As soon as Abraham sees them, he runs to greet them, begging them to stay.  Then Abraham sends the entire household into a tizzy.  He barks orders about baking cakes, grabs a calf and commands the calf be prepared for the guests.  He gets curds and milk and rushes to plate the feast for the guests.  We can almost imagine Abraham panting as he finally delivers the meals to the guests.

But then the story comes to a screeching halt, with a question that tells us what is really important.  “Where is your wife, Sarah?”  And slowly, the promise of a child to a barren, post-menopausal woman unfolds.  Abraham and Sarah were promised long ago to be the parents of a great nation.  But Sarah had given up on that dream.  She had already asked Abraham to go to her slave-girl and have a child with Hagar as a representative child for her.  Her action with Hagar had been a desperate move, but what else could she have done?  So when this guest, or God, as the text later tells us, says that Sarah will conceive herself, after years of longing, hoping, feeling devastated and powerless, Sarah does what we all might do.  She laughs.  She laughs at the prospect of pleasure in her marriage when she and Abraham are so advanced in age.  She laughs at the impossibility that their pleasure might lead to progeny.  She laughs at the promise because believing the promise would mean opening herself up to unfilled dreams yet again.

Sarah’s laughter has long been used as a criticism for a lack of faith in God.  When God asks, “Is anything too wonderful for the Lord?” and when Sarah quickly denies her laughter, countless readers have wagged their fingers at Sarah as if to say, “Oh ye of little faith.”  And I can see how we get there.  The exchange between Sarah and God – the laughter that bubbles out from years of hurt and disappointment, the scolding by God, the attempt to lie to cover up embarrassment, and the scolding yet again when God calls Sarah on her dishonesty – is all too familiar to us.  What the accusation of lacking faith forgets is how terribly vulnerable and resigned Sarah is.  I cannot tell you the number of people I have counseled who at the end of second marriage have begun to doubt God’s presence.  I cannot tell you the number of people I have sat with after receiving a bad diagnosis for themselves or their loved one who has begun to whether God has abandoned them.  I cannot tell you the number of people have received yet another rejection letter who have begun to question God’s call on their life.  When Sarah laughs, I do not feel justification for judgment against her level of faith.  When Sarah laughs, I hear the ache of countless believers who know how ludicrous God’s promises can be.

What gets me about the judgment of Sarah is the short memory of scripture readers.  In the chapter before what we heard today, Abraham is given the same promise that Sarah hears – a child by Sarah.  And his reaction?  He does not simply laugh quietly to himself as Sarah does in that tent.  He falls on his face and laughs full-bodied at God.  The only difference in laughter between Abraham and Sarah is that Abraham laughs in front of God where Sarah tries to hide her laughter.  Both are an acknowledgement of doubt about what God can do.  Both take all their disappointment, pain, and hurt, and dissolve into laughter because, quite frankly, sometimes God is laughable.  Sometimes God makes no sense at all, and laughing is the only release and protection from more hurt.  Humans questioning God is a natural part of a genuine God-human conversation, a conventional motif we see throughout the Old Testament.[i]

This week, I stumbled on an Old Testament scholar, Kathryn Shifferdecker, who suggests that God may not be a God of judgment in this passage.  In fact, she sees God as fully understanding the comedy of the situation.  She sees a God with a sense of humor, who when God says, “Oh yes you did laugh,” says so with a twinkle in his eye.[ii]  The theory totally shifted the reading for me.  Suddenly the pieces all fit together.  Instead of an angry or disappointed God, who judges disbelief, our God is a God who understands that God’s promises are sometimes laughable – even if they are true.  Why else would God tell Abraham to name his son Isaac, which means, “he laughs,” in Hebrew?[iii]  As Schifferdecker explains, “Abraham falls on his face in a fit of laughter.  Sarah laughs behind the tent door.  And the LORD (I believe) laughs with them at the divine, wonderful absurdity of it all.  Given the humor of the scene under the oaks of Mamre, and the comedy of a God who acts in unexpected ways to fulfill God’s promises, it is entirely appropriate that the child of the promise should be named ‘Laughter.’”[iv]

The image of the three of them laughing – Sarah, Abraham, and God, makes a lot of sense once we hear the final words of Sarah.  In chapter 21, Sarah, perhaps initially embarrassed or doubtful of God, now says, “God has brought laughter for me; everyone who hears will laugh with me.”  This story is not a story of shame for those of us who struggle with doubt, anger, or frustration with God.  This is not a story of an unfaithful follower of God.  This is a story about a woman and a man who look at the absurdity of God’s promise with the fullness of their humanity and laugh – hard, belly-shaking, on-the-floor laughter that only comes when the divine finally breaks through our disappointment, shame, and anger, and brings us to laughter.

I love this story even more as I think about the trinity of Abraham, Sarah, and God laughing.  Their laughter affirms our own incredulous walks with God.  Their laughter takes those moments when we no long trust God’s promises, and transforms them.  No longer do we need to hide away our deepest doubts, but instead we honor them.  We share them.  And we create communities of laughter with them.  Amen.

[i] Leander E. Keck, ed., New Interpreter’s Bible Commentary, vol. I (Abingdon Press, 1994), 465.

[ii] Kathryn M. Schifferdecker, “Commentary on Genesis 18:1-15 [21:1-7],” June 18, 2017, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=3301 on June 14, 2017.

[iii] Tamara Cohn Eshkenazi, ed., The Torah:  A Women’s Commentary, (Women of Reform Judaism URJ Press, 2008), 97.

[iv] Schifferdecker.

In it Together…

Tags

alcoholism, both-and, church, compassion, either-or, Eucharist, gratitude, grief, honor, joy, mother, Mother's Day, pain

Photo credit:  indianapublicmedia.org/harmonia/offering-hand/

This week I attended our Spring Clergy Day.  Our presenters for the day talked to us about addictions and their impact on families and communities.  As part of our work, we eventually began to talk about how we honor those in our midst who are struggling with the disease of addiction while staying true to ourselves.  One specific issue at hand was how to make room for alcoholics in a Church that serves wine as the blood of Christ.  Although our Bishop was pretty clear that he did not want us to step outside of the rubrics (i.e. using grape juice instead of wine/non-alcoholic wine), several clergy members shared practices they had adopted to make parishioners struggling with alcoholism feel incorporated into the community.  Ultimately, what we decided was that each parish was different, and the important point was that we talked about the issue, especially soliciting the opinions of those who suffer from the disease.

Meanwhile, this Sunday is Mother’s Day.  I have come to dread Mother’s Day because of the many pastoral implications (see my posts here and here).  However, I am in a new parish that longs to honor those mothers and mothering-types who have made a healthy impact in their lives.  I realized the dilemma of trying to honor mothers while honoring those for whom Mother’s Day is a hard day is not unlike the dilemma of trying to honor years of tradition in the Anglican Church and the pastoral sensitivities needed of a modern priest.

In both of these instances, I find myself mostly concerned about making room for both joy and compassion.  How do we honor the struggle of the alcoholic while also honoring the power the taste and tradition of wine has on our spirituality?  How do we honor the amazing mother we have in our lives while also honoring the fact that not everyone is so lucky?  How do we celebrate the pregnancy or birth of a child in our parish while also honoring how difficult hearing about pregnancy is for someone struggling with infertility?

I am hopeful that we can do both.  This Sunday, my parish is going to try to do just that.  We had several parishioners who really wanted to honor the mothers in our midst.  Holding on to that inner tension, we agreed that every female would be offered a flower and a poem that named the inherent challenge of honoring the amazing mothers in our lives and the ways that this day is hard for many of us.  Our hope is that by doing both, we have the opportunity to give thanks and rejoice while also leaving room for grief and intercession.  We know there is no perfect way to do both – but we also know that in doing nothing, we sever any opportunity for joy by simply attending to grief.  Instead, we are electing to go with the both-and instead of the either-or.  Prayers for all of you as you navigate the both-and of this world!

Sermon – Luke 15.1-3, 11b-32, L4, YC, March 6, 2016

Tags

bad, church, death, family, forgiveness, God, good, grace, honor, layers, Lent, love, parable, prodigal son, refreshment, repentance, respect, Rose Sunday, saints, Sermon

Growing up, my Grandfather was considered a saint.  He was kind and funny.  He was a wiz in the kitchen, and he always made you feel good.  He was beloved by all, and was known as a champion for the underdog.  That narrative was affirmed at his funeral as we told stories of his kindness and generosity.  He was without blemish and probably could have remained so had I not asked questions.  But over coffee one day, I had a conversation about the saintliness of my grandfather with my aunt and uncle.  Over the course of our conversation they slowly opened my eyes about how my grandfather was more nuanced that I realized.  What I interpreted as kindness they helped me see as, at times, avoiding conflict to the detriment of others.  What I saw as peacemaking could be interpreted as not standing up to bullies.  Slowly the one-dimensional man I knew developed layers – layers of goodness and weakness; layers of helpfulness and harm; layers of perfection and flaws.

We regularly do the same thing with those who have died – whether canonized saints or beloved family members.  In death, we honor all the goodness about them and gloss over the bad parts.  A classic example is one of my favorite modern-day saints, the Rev. Dr. Martin Luther King, Jr.  He spearheaded a movement with grace, insight, and boldness and inspired generations.  But I remember reading later in life how his treatment of women in the Civil Rights Movement was not always as admirable.  Slowly his layers emerged for me.  Although I still admire his work and writings, his life is more nuanced now.

Now some people will argue that we should not speak ill of the dead – that we should show our respect by letting go of the bad and only honoring the good.  In some respects, I understand why people do not want to dishonor the dead.  But I think telling stories that only make others seem perfect without honoring their flaws hurts us more than helps us.  That is why I love the parable of the two sons from our gospel today.  I resists calling the parable the parable of the prodigal son because I think both sons have something to teach us.[i]  In the parable, we can easily see the two brothers in one-dimensional ways.  The older brother is the good and faithful son for loyally supporting his father and the family business.  The younger brother is the bad son who insults his father, squanders his ill-gotten inheritance, and shamefully asks for more than he deserves.  Those one-dimensional stories are stories we know.  We have friends, family members, or maybe some of us even who are those characters – the responsible older sibling, or the troublemaking younger sibling; the child whom the parent always brags about, or the child about whom the parent seems embarrassed; the child who brings the family honor, or the child who brings the family shame.

But like any good parable, these characters are not as one-dimensional as they seem.  I was thinking about the younger brother this week and I realized we never hear about his impression of the party his father throws.  We suspect he is grateful for his father’s forgiveness, and we honor the humble way the younger son repents, but that party must have been hard.  Everyone at the party knows his sin.  Asking for his portion of his father’s inheritance before his father’s death was tantamount to wishing his father were dead.[ii]  In order for his father to give the younger son the money, he would have had to have sold off some land – a fate even worse for a culture who understood their land to be God’s promised gift.[iii]  Though his father’s forgiveness must have been a relief, I cannot imagine the rest of the town being so gracious.  I wonder whether the son stayed humble and repentant during the party; whether he was able to relax into his newfound forgiveness, laughing and joking; or whether he felt uncomfortable, bristling from his neighbors’ judgment and sideways glances.

Of course, we cannot forget the older brother.  The dutiful, obedient, hardworking brother loses all his perfection in his reaction to this party.  The older brother throws a temper tantrum of epic proportions.  He whines about the abundance his father shows his brother – perhaps rightfully so, since the money and fatted calf used for the party comes from what is left of the older son’s inheritance.[iv]  He complains about how he has never experienced such bounty and celebration.  He resents his father’s lack of gratitude for all the older son’s dutiful work.  Some of the son’s indignation is warranted.  He was, in fact, the good son, and his younger brother had behaved badly.  But the rewards of the story are not playing out so simply.  The older brother overreacts.  You see, his response is equally disgraceful to his father.  In the day of this parable, the host of a party was never to leave his guests.  Going to his older son would have been seen as disrespectful to the guests he had invited.[v]  But just like he goes out to meet his younger son, the father goes out to meet the older son, offering him similar generosity and abundance in the face of his son’s sin.

Part of why we love this parable so much is that we can identify with all the characters.  We are a people of nuanced layers too.  We have our younger son moments and our older son moments.  We have moments when we are bastions of forgiveness and grace, and moments when we withhold that forgiveness and grace.  Those among us who are known as having deep wells of patience have our moments when we snap.  And those among us who are known as being judgmental or stern have our moments of insightful kindness.

Our layers are why we have seasons like Lent and days for healing prayers.  In Lent, we shuffle home from our partying, wastefulness, and self-centeredness and return to our forgiving Lord.  In Lent, we bring our resentfulness, jealousy, and self-righteousness to the altar as we long for another way. In Lent, we bring our judgment of others and our judgment of ourselves and exchange them for freedom for humility and compassion.  Having a healing service in Lent allows us to do those things in a tangible way – not just to pray for physical healing of ourselves and others, but to pray for spiritual healing for those layers that are not as beautiful as others.

In order to honor that work of self-reflection and repentance, the church gives us what is called Rose Sunday, Refreshment Sunday, or even Mothering Sunday.  The idea is that being half-way through Lent, we take a day to break our fasting in these forty days.  In many parishes, to reflect the respite from penitence and fasting, the vestments and paraments change from their usual Lenten array to a beautiful rose-colored array.  On this day, we take a break from wallowing in ashes and our sack cloths, and we find refreshment in our Lord’s forgiveness and redemption.  In England, apprentice boys took this day off to visit their mothers, hence the one designation as Mothering Sunday.  We hear that invitation into gladness today in our psalm, “Happy are they whose transgressions are forgiven, and whose sin is put away!  Happy are they to whom the Lord imputes no guilt, and in whose spirit there is no guile!”[vi]  After weeks of repentance, heaviness, and weight, today the church invites us into forgiveness, lightness, and joy.

Rose Sunday is like the father in our parable today – full of forgiveness, grace, and love for us and all our layers – the good and the not-so-good – because we all have the layers.  Today the church runs out to greet us, leaves a good party, and meets us where we are – and loves us.  Today, the church says, “I see your layers, and I love all the parts of you, fully.”  Today the church is a fool for forgiveness, not wisely teaching us a lesson about humility, but senselessly lavishing upon us grace, love, and freedom from our self-centeredness and self-righteousness.  On this refreshment Sunday, the church invites us to remember that we are beloved children of God, a God who knows all our layers and loves us anyway.

I invite you today to take on the fullness of refreshment this day.  Whatever you have been working on this Lent, whatever guilt you have been harboring, or whatever sinfulness you have been examining, know that your sins are forgiven.  Know that you can come forward for healing prayers, not asking for healing and wholeness, but celebrating the healing and wholeness you have already experienced.  Know that you can come to the Eucharistic table not just for solace only but for strength; not just for pardon only, but for renewal.  As we say in our Rite I prayers, Jesus says to us, “Come unto me, all ye that travail and are heavy laden, and I will refresh you.”[vii]  Amen.

[i] Karoline Lewis, “Perspective Matters,” February 28, 2016, http://www.workingpreacher.org/craft.aspx?post=4553 as found on March 3, 2016.

[ii] N. T. Wright, Luke for Everyone (Louisville:  Westminster John Knox Press, 2004),187.

[iii] Leslie J. Hoppe, “Exegetical Perspective,” Feasting on the Word, Year C, Vol. 2 (Louisville:  Westminster John Knox Press, 2009), 119.

[iv] Barbara Brown Taylor, “The Parable of the Dysfunctional Family,” April 17, 2006, as found at http://www.barbarabrowntaylor.com/newsletter374062.htm on March 3, 2016.

[v] David Lose, “Lent 4 C:  The Prodigal God,” February 28, 2016, as found at http://www.davidlose.net/2016/02/lent-4-c-the-prodigal-god/ on March 3, 2016.

[vi] Psalm 32.1-2.

[vii] Matthew 11.28.  BCP 332.

On Father’s Day…

Tags

complicated, conflicted, father, Father's Day, God, grateful, honor, obligation, painful, parent, redeem

In general, I am opposed to “Hallmark Holidays.”  I learned a long time ago on Valentine’s Day how consumerism fueled by one stationery company (and let’s be honest, the restaurant industry, floral industry, chocolate industry, jewelry industry…) could make a person feel invalidated, lonely, or dissatisfied.  As with any consumerism, there really is no one thing that we purchase that can fill a void in our egos and hearts.  And so I stopped wanting an amazing Valentine’s Day and started trying to affirm my loved ones as often as possible on the other days.

The same is true for Mother’s and Father’s Day.  An industry has told us how and when we should specifically honor our mothers and fathers and any resistance makes one seem ungrateful and disrespectful.  Like with Valentine’s Day, I would much rather work intentionally on showing gratitude towards my parents as often as possible – and as a parent myself, I find that my gratitude is much easier to give now that I understand the fullness of their sacrifices, challenges, and struggles to love me in the best ways they knew and know how.

That being said, what really burdens me about Mother’s and Father’s Day is the ways in which they are fraught with emotion.  Not everyone has positive relationships with their parents.  Not everyone has two active parents in their lives.  Not everyone has living parents.  And some of us experience extremes in those areas – parents who were hurtful, abusive, or absent.  But what I had forgotten about until this week is that there are also men who want to be fathers and cannot.  Women are not the only victims of infertility, miscarriage, and infant loss.  So are men.  For those men who have longed to cradle a baby in their arms, to throw a baseball in the front yard with their child, or have a meaningful relationship with their child, Father’s Day is an equally painful day.  And because of the way that we socialize most men, there is rarely a forum for such a vulnerable conversation.  I was humbled by that realization when I read this poem this week:  http://projectpomegranate.org/2015/faith-hope-and-love/.  It gives more voice to that pain than I ever could.

Photo credit: http://www.thegospelcoalition.org/article/when-fathers-day-hurts

Once again, I am conflicted about Father’s Day.  For the wonderful father and step-father I have been blessed with and the amazing husband and father who is helping me raise our girls, I am eternally grateful.  For all the men who have been mentors and companions on my journey, and for those who are amazing dads to their children, I am equally grateful.  I am also mournful for all those who suffer because of the fraught relationships they have had with their fathers.  I grieve with all those men who want to be fathers and have not been able to conceive.  And I stand with all those fathers who recognize their faults and failures and long to be better versions of themselves.  Father’s Day is a complicated mess.  And so this year, I hold all of us in prayer, as we sort through the complicatedness of life, honor the good, recognize the bad, and celebrate our God who can redeem us all.