Sermon – Luke 13.1-9, L3, YC, March 20, 2022

Tags

answers, ask, fig tree, God, Jesus, life-giving, parable, questions, Sermon, suffering, Ukraine, un-ask

As I have been watching the news about Ukraine, I find that I am in equal measures blown away by the fortitude and commitment of Ukrainians – who by all accounts had no chance in beating powerful Russia, and devastated by the suffering of Ukrainians – starving and trapped inside surrounded cities, attempting to protect children by writing the word “children” outside a safe house, only to have that safe space bombed, and even having maternity wards being fair game for destruction.  As my heart ached the question, “Why?” this week, I was so grateful when I read today’s gospel and see those gathering around Jesus asking Jesus the same question.

In Luke’s gospel today, the people come with two concerns to Jesus.  They want to know why Galilean Jews have suffered at the hand of Pilate, and why many were killed when the tower of Siloam collapsed.  I feel a solidarity in their painful questions, and I have a hopeful longing when Jesus opens his mouth.  But what comes next feels like Jesus has not heard us at all.  In answer to their question of why there has been suffering, Jesus tells this story:  Once upon a time, there was a fig tree that was not bearing fruit and had not borne fruit for three years.  Fed up, the vineyard owner decided to cut down the unproductive tree.  But before the vineyard owner could touch the tree, the gardener made one last plea.  The gardener asked for one more year.  In that year, the gardener would dig around the tree, spreading manure at the roots of the tree.  If after a year of such care the tree still did not produce fruit, then the owner could chop down the tree. 

Now maybe you hear Jesus’ parable today, and you can immediately see the correlation between the question why there is suffering in the world and the parable of the unproductive fig tree.  I was not so lucky this week.  In fact, I found myself staring blankly at this text for days.  Certainly, I understand the question the people ask, since I have been asking that same question for weeks.  And I think I somewhat understand the parable – I mean, what better parable for Lent than one about repentance.  But what I did not understand was why Jesus told this parable to answer our question of why there is suffering in the world.

Fortunately, I stumbled on the work of a biblical scholar.  She describes the idea by poet and healer Pádraig Ó Tuama of the “Buddhist concept of ‘mu,’ or un-asking.  If someone asks a question that’s too small, flat, or confining, Ó Tuama writes, you can answer with this word mu, which means, ‘Un-ask the question, because there’s a better question to be asked.’  A wiser question, a deeper question, a truer question.  A question that expands possibility, and resists fear.”[i]  I think what the poet and the scholar are pointing to is a little like that movie The Karate Kid from the 1980s.  In the movie, the main character wants an old man to teach him karate so he can stand up to the high school bully.  And so, what are the first things the old teacher has him do?  Paint a fence, wax a car, and sand a wooden walkway.  This desperate teen asks for help, and at first glance, the wise teacher is responding in a totally disconnected way.

Of course, in the movie we learn that the teacher’s method is anything but disconnected.  Painting, waxing, and sanding all incorporate the skills needed to master karate.  Jesus is a similar sensei in his telling of this cryptic parable.  In order to help us shift our work of repentance on this third week of Lent, when we ask why, Jesus says “mu.”  As Debie Thomas argues, Jesus “…says “mu” because “why” is just plain not a life-giving question.  Why hasn’t the fig tree produced fruit yet?  Um, here’s the manure, and here’s a spade — get to work.  Why do terrible, painful, completely unfair things happen in this world?  Um, go weep with someone who’s weeping.  Go fight for the justice you long to see.  Go confront evil where it needs confronting.  Go learn the art of patient, hope-filled tending.  Go cultivate beautiful things.  Go look your own sin in the eye and repent of it while you can.  In short: imagine a deeper story.  Ask a better question.  Live a better answer.”[ii] 

Jesus is not unfeeling about our angst about suffering in the world.  I suspect Jesus is grateful for our empathetic hearts.  But this cryptic parable this week is meant to shift us a quarter turn so that we move out of empathetic paralysis and into repentant productivity.  We learn from the parable we will not do this work alone.  We unproductive, rooted trees cannot exactly fertilize and aerate our own soil.  God, the gardener, who graciously asks for more time, will do that work as we focus on moving from being empathetic fig trees with no sustaining fruit, to humble, repentant fig trees who work on improving our own sinful behavior before becoming overwhelmed with the rest of the sinful world.  God will likely have to shovel a lot of manure to help transform our unproductive soil.  But as we weep with others, grab our own spades, confront evil in our own life, and fight for justice through hope-filled tending, we begin the work of asking better questions and living better answers.  Amen.

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[i] Debie Thomas, “What Are You Asking?” March 13, 2022, as found at https://www.journeywithjesus.net/lectionary-essays/current-essay?id=2944 on March 19, 2022.

[ii] Thomas.

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Sermon – Jonah 3.10-4.11, Matthew 20.1-16, P20, YA, September 20, 2020

Tags

anger, angry, emotions, God, grace, Jesus, Jonah, justice, laborers, mercy, parable, prophet, Sermon, steadfast love

Today, we hear some of the most fabulous stories in scripture.  The first is one of my favorites – the complete and utter temper tantrum of Jonah.  Jonah, the “anti-prophet”[i] who runs from God’s call so vigorously he risks an entire boat’s crew, and is swallowed and regurgitated by a large fish before doing what God tells him to do.  He finally goes to Nineveh, preaching the shortest, most reluctant sermon ever, and when the people repent and God relents from punishment, Jonah loses his mind.  Maybe Jonah hoped that Nineveh, home of the Assyrians who have battled and ruined the Northern empire of Israel, would finally get what they deserve.  Instead they get God’s mercy and grace.  Jonah is angry because he loathes the very nature of God – the God who is gracious, merciful, slow to anger, and abounding in steadfast love.  Jonah only wants that kind of God for himself – not for his people’s mortal enemies.  Jonah is angry.  In his tempter-tantrum-throwing words, “Angry enough to die!”

The characters in Matthew are not much different.  After laboring in the fields all day, as various workers are brought in from the marketplace, even up until the last hour, the day laborers are distributed their pay.  When the landowner gives those who worked an hour the same as those who worked all day – even though technically, the longest working laborers received exactly what the landowner promised – a living wage that can feed their families – the longest working laborers cannot see and praise the landowner’s generosity toward others.  No, they grumble – a pastime of God’s people from the beginning of time.[ii]  Everyone wants a gracious God – until that grace is extended in ways that violate our precarious notions of justice.  The problem, as once scholar submits, is “Justice and grace cannot be reconciled with one another.”  And yet, “they are both part of the character of God.”[iii]

Now I would love to stand here with you today and patronize these characters.  But those kinds of sentiments let us off all too easily.  If we have not acknowledged our own Jonah-like temper tantrums or our grumbled against God’s gracious mercy in the last six months, we are not paying attention.  Everything about our nation’s conversations right now are about justice, mercy, and grace:  conversations about race and privilege; anger at foreign countries where not only a pandemic originated, but where economic policies are cutting us off at the ankles; an election that has us so polarized we no longer see the humanity in our political enemies; an economy where the rich are either getting richer or are tending to their own, especially when related to the education of their children, while the poor are simply praying to keep their jobs and their homes where their kids are struggling to learn; where the death of an iconic judicial leader has us not just grieving, but taking up arms about the process of electing the next Supreme Court Justice before we’ve even uttered the words, “Rest in Peace.”  The list goes on and on, and I am sure at some point in the last six months we have all been “angry enough to die.”

I understand our emotions are raw right now.  Lord knows, I think every person in my household burst into tears about something this week.  Even the notion of singing the psalmist’s words today feels impossible when we think of “the other.”  But we have to remember when we say, “The Lord is gracious and merciful, slow to anger and abounding in steadfast love,”[iv] those words are for us too.  As much as Jonah runs, deceives, puts others in danger, resists God, half-heartedly does his work, stomps away from God, shows his anger, God keeps pursuing him.  Over and over, despite Jonah’s not deserving, God is gracious with him, full of mercy and steadfast love.  And despite the longest laborers’ grumbling, God provides them with their daily needs.  In God’s question to Jonah, “Is it right for you to be angry about the bush?” are a host of modern-day questions, articulated by a scholar.  She asks, “Could it be any more obvious that we — all of us, every single one of us — are wholly dependent on each other for our survival and well-being?  That the future of Creation itself depends on human beings recognizing our fundamental interconnectedness, and acting in concert for the good of all?  That what’s “fair” for me isn’t good enough if it leaves you in the darkness to die?  That my sense of “justice” is not just if it mocks the tender, weeping heart of God?  That the vineyards of this world thrive only when everyone — everyone — has a place of dignity and purpose within them?  That the time for all selfish and stingy notions of fairness is over?”[v]

I know today’s lessons are hard.  But when we allow ourselves to be fully consumed by God’s grace, mercy, and abundantly steadfast love, our hearts soften a bit – maybe just a tiny sliver.  That sliver is God’s gift to you this week – the gift that will enable us all to see we are all in this together.  God needs me, you, us, and them – however you are defining “them” this week.  God is not asking us to roll over and stop fighting for justice.  But God is inviting us to remember each other’s humanity while doing justice, loving mercy, and walking humbly with our God.  Today’s lessons remind us we can – we can see with the eyes of God’s grace, mercy, and love because we have experienced that same grace, mercy, and love.  When we start seeing with God’s eyes, we will be empowered to find a way forward despite ourselves.  Thanks be to God.

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[i] C. Davis Hankins, “Exegetical Perspective,” Feasting on the Word, Year A, Vol. 4 (Louisville: Westminster John Knox Press, 2011), 75.

[ii] Kathryn D. Blanchard, “Theological Perspective,” Feasting on the Word, Year A, Vol. 4 (Louisville: Westminster John Knox Press, 2011), 94.

[iii] Lewis R. Donelson, “Exegetical Perspective,” Feasting on the Word, Year A, Vol. 4 (Louisville: Westminster John Knox Press, 2011), 97.

[iv] Psalm 145.8

[v] Debie Thomas, “On Fairness,” September 13, 2020, as found at https://www.journeywithjesus.net/lectionary-essays/current-essay?fbclid=IwAR1uTVaenGNYgJX-mpph8V_97k_S-kIWEbuuSMwkzJKLohX0XbYvuveEk9k on September 17, 2020.

Homily – Luke 18.9-14, P25, YC, October 27, 2019

Tags

abundance, alongside, bad, community, good, identity, Jesus, light, love, ministry, parable, passionate, pray, shine, stewardship, walk

Today’s parable from Jesus is one of those short parables that seems pretty straightforward at first glance.  Jesus describes two men who go to the temple to pray.  One is a Pharisee – a law-abiding, God-fearing man who offers a prayer of thanksgiving, albeit one that is full of self-righteousness, comparing himself and his choices favorably against those of others – suggesting in a sense that others are outside of God’s favor and grace.  The other is a tax collector – a corrupt collaborator with the government who, full of shame, humbly confesses to God his sins.  Jesus tells us the tax collector, “went down to his home justified rather than the other.”

Our temptation is to hear this text and conclude something quite simple:  the Pharisee is bad and the tax collector is good; bragging about yourself is bad and being humble is good; being a faithful person who misjudges God’s abundance is bad and being a self-aware sinner is good.  The problem with reading the text in this black-and-white way is we miss little details.  With such a stark reading, we can find ourselves walking out of church today thinking, “Thank God I’m not like the Pharisee!”  And before we even notice, we realize we are praying the same prayer as the Pharisee from the parable!

But this week, I stumbled on a little translation difference that shifted this parable for me.  In verse 14, Jesus says, “I tell you, [the tax collector] went down to his home justified rather than the other…”  But scholar Matt Skinner argues the preposition, “rather than,” should be translated instead as “alongside.”  So, verse 14 becomes, “I tell you, [the tax collector] went down to his home justified alongside the other…”[i]  Skinner argues there is much more nuance in this parable than we often allow.  That both men are praying, both men have faults, and both go home justified in different ways.  Sure, the Pharisee limits the extent of God’s grace, and he is unaware of his sinfulness in such exclusion, but the tax collector is no innocent.  Both men go home justified alongside each other.

One of the things we have been celebrating this stewardship season is our identity.  When we say, “We are Hickory Neck!” we say we are a people who have raised over $170,000 for local charities, who have over 50 volunteers on a given Sunday, who support one another through spiritual offerings like Lectio Divina, Book Club, Bible Study, and Jam Sessions, who nurture children and young families, who welcome newcomers, who work hard, and who have fun.  We are all those things are more – I imagine each of us here has a mental picture about what we mean when we say, “We are Hickory Neck!”  One of those things is that we walk home justified alongside each other.

That is what I love about this community.  This is a community that is passionate about Jesus and take’s Christ’s light out into the world.  This is a community that is passionate about caring for one another – where all can feel loved and affirmed, and all can find a place to thrive.  This is a community that is passionate about serving our neighbors – those young families looking for a sense of belonging and affirmation, and those retirees looking for a new sense of home.  This is a community that is passionate about liturgy, music, having fun, sharing sorrows, honoring history, dreaming about future possibilities, and laughing – lots of laughing.  This is a community that is passionate about investing our individual resources into Hickory Neck so Hickory Neck can bless others as Hickory Neck has blessed us.  We are Hickory Neck!  We are a community who walks alongside each other.

But that’s just me.  I want to know what gets you excited about Hickory Neck.  I want to know what saying “We are Hickory Neck!” conjures in your mind.  At your tables is a list of ideas from our Stewardship Committee.  Reread those ideas, and then talk with the people at your table about what you think of that is not on the list.  Write them down as you talk, so the Stewardship Committee understands what is important to you as we support and fund ministry.  You have about five minutes to chat and make notes, and then we’ll regather with a word of prayer…

Let us pray.  God of abundance, we come to you as self-righteous, sinful followers, who regularly mess up.  But our heart is with you.  We want to be agents of your light and your love.  Help us to love you abundantly.  Help us to support your kingdom generously.  Help us to walk alongside one another, shining your light for others so they may give glory to you.  In the name of the Father, and the Son, and the Holy Spirit.  Amen.

[i] Matt Skinner, “Sermon Brainwave #686 – Twentieth Sunday after Pentecost (Ord. 30),” October 19, 2019, as found at https://www.workingpreacher.org/brainwave.aspx?podcast_id=1192 on October 23, 2019.

Sermon – Luke 16.19-31, P21, YC, September 29, 2019

Tags

chasm, Christian, community, corrosive, dignity, goodness, Jesus, judgment, Lazarus, light, money, parable, rich man, scripture, Sermon, stewardship, wealth

I was listening to my favorite preaching podcast this week, which is hosted by three to four seminary professors and scholars.  Usually they spend about a third to half of the podcast talking about the gospel lesson, and then spend the rest of the time on the three other lessons.  But this week, the focus on the gospel was pretty truncated.  In fact, one of the scholars basically said, “If you are looking for some new knowledge or some hidden message in this gospel, there isn’t one.  This one is pretty straightforward.”[i]  After a convoluted, at times ambiguous, lesson last week about a crooked manager who gets praised for his deviousness, this week’s gospel has very little ambiguity.  You can almost hear echoes of Luke’s beatitudes from chapter 6, “Blessed are you who are poor, for yours is the kingdom of God….but woe to you who are rich, for you have received your consolation.”[ii]

We could easily read this parable about the rich man and Lazarus and think, “Wow that rich man really messed up; I am so glad I am not rich so I do not have to worry about that kind of poor behavior.”  But here is the thing:  Jesus is not telling a story about “that guy.”  The fact that Lazarus has a name but the rich man does not gives us a big interpretive tool for this parable.[iii]  This is not a parable about a man who messed up ages ago.  This is a parable for faithful people everywhere who daily must navigate the truth of scripture with the reality of being persons of wealth.  Our very citizenship in this country means that we are people of wealth.  We are the rich man.

So, if we are the rich man, what can we learn from him?  Unlike in our passage a few weeks ago, Jesus is not telling us to give up our possessions so we are no longer rich.  What Jesus is saying is our wealth will make behaving faithfully very difficult.  Later, Luke will tell us behaving faithfully with wealth will make getting into the heavenly kingdom as difficult as getting a camel through the eye of a needle.  Jesus warns us because wealth has a corrosive impact on our lives.  Wealth can make us confuse wants with needs.  Wealth can make us think we somehow deserve wealth – as if we did something to earn favored position in life, instead of blessing coming from the grace of God.[iv]  Wealth can deaden our empathy, turning us inward, slowly turning us into people who avert our eyes in the face of poverty, who dehumanize those in poverty, seeing them as servants instead of equals, who become convinced just being Christians and not living as Christians is enough.

We can see how the rich man in our parable gets there.  We are told his clothing is of fine quality.  He eats sumptuously every day.  He clearly ignores Lazarus, sitting by his gate every day.  We know he actively ignores Lazarus because we find later he knows Lazarus’ name without ever having reached out to him.  Even in his death, the rich man is buried with dignity and care.  Therefore, his behavior in Hades, or Sheol, should be no surprise.  Even in suffering afterlife, the rich man dehumanizes Lazarus.  He regards Lazarus as a servant and messenger who can be ordered around to bring him water or warn his brothers.  When your whole life has been blessed by wealth, slipping into a pattern of forgetting to respect the dignity of every human being is quite easy.

The judgment of the parable is both gentle and direct.  Beloved father Abraham, who gathers Lazarus into his bosom, still sees the humanity in the rich man.  Calling him “child,” he almost sadly has to remind him of his poor earthly behavior.  When the rich man desperately tries to help his living brothers, Abraham finally has to be firmer.  Like the beloved father he is, Abraham draws a definitive boundary.  As the rich man insists his brothers need a personal testimony to change their own wealthy behavior, Abraham reminds the rich man they have already been warned by Moses and the prophets. And if any of us wonder if Abraham is being overly dramatic, we need only catalogue the scripture lessons warning about wealthy behavior:  Exodus 22.21-22, 23.9, Leviticus 19.9-10, 19.33, 23.22, Deuteronomy 10.17-19, 15.1-11, 24.17-18, Amos 2.6-8, Hosea 12.7-9, Micah 3.1-3, Zephaniah, Malachi, Isaiah, Jeremiah, and on, and on, and on.[v]  And Abraham is not even talking about Jesus’ warnings.  Even later letters, like we heard today in the first letter of Timothy, take up the mantle.

So if our very citizenship makes us like the rich man, what can we do to resist the corrosiveness of wealth?  The gospel lesson today seems to suggest three things.  First, one way to combat the seductive lure of wealthy living is to root ourselves in Scripture and Christian community.  One of the things our Discovery Class attendees are learning is how steeped in Scripture Episcopal worship is.  Just by coming to church on Sundays, we hear a large portion of the Bible’s words.  Add in our songs and our prayers, and suddenly we find our liturgy is dripping with the words of Scripture.  Coming to church and hearing hard texts like this one and the ones we have been having for weeks, we find ourselves among a community of people who want to live life differently, and need Holy Scripture and each other to do that.  Of course, reading and praying with scripture and your Prayer Book outside of Sundays doesn’t hurt either.

Second, another way to resist the pull of wealthy living is to spend time examining the chasms in our lives.  Abraham insists Lazarus cannot help the rich man for many reasons; one of those reasons is the great physical, uncrossable chasm between the two realities the men now inhabit.  But that chasm is just a reflection of the chasm that existed on earth too – the rich man’s gate that prohibited connection, help, or even awareness of Lazarus’s suffering and need.[vi]  We create those same chasms, those same gates in our everyday lives too.  We ignore the dilapidated housing we pass on our drives, we allow ourselves to forget the vast number of students on reduced and free lunch in our schools, we choose homes and sidewalks that allow us to avoid the homelessness we meet every winter at the Shelter.  Today’s gospel lesson encourages us to use our eyes to see, really see, the gates we have built and to begin to dismantle them.

Finally, another way we fight the power of wealth is to use the wealth for goodness – to shine our light into the world, as our stewardship team will be encouraging us to do this month.  I know that kind of charge can feel overwhelming – we could give away every cent we have and not heal every Lazarus we meet.  I am not saying we should not use some of our wealth to try – whether we give to the Lazarus in front of us, the non-profits that create support systems for Lazaruses, or, and particularly important, we use our wealth to support this faith community:  the community that teaches us how to be faithful, that brings together the community of support we need to follow Jesus, and that propels us into the world as enlightened people of faith.  As the dishonest steward taught us last week, we can use our corrupting wealth for goodness.  We can use the precarious nature of wealth to be agents of light in the world – to shine our lights as Hickory Neck.

The work will be difficult.  Jesus assures us the work will be hard and shows us that reality in parable after parable.  But we are encouraged today because of the people in this room.  This is a community of people who not only give us a sense of belonging and support, this is also a community of people who have your back in figuring out this whole faithful Christian living thing.  This is a community of people who vulnerably, humbly, and joyfully are willing to walk with you.  We can shine our lights because each person in this room is shining their light too.  Together we can do the work to open gates, dismantle closed doors, and fill in chasms of separation.  Together we can turn the lure of wealth into a tool for goodness.  Together we can show the world another way, shining our lights.  Amen.

 

[i] Matt Skinner, “Sermon Brainwave #682 – Sixteenth Sunday after Pentecost (Ord. 26),” September 21, 2019, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=1180 on September 24, 2019.

[ii] Luke 6.20, 24

[iii] Charles B. Cousar, “Exegetical Perspective,” Feasting on the Word, Yr. C, Vol. 4 (Louisville: Westminster John Knox Press, 2010), 117.

[iv] Fred Craddock, Luke, Interpretation: A Bible Commentary for Teaching and Preaching (Louisville:  John Knox Press, 1990), 196.

[v] Luke Timothy Johnson, The Gospel of Luke, Sacra Pagina Series, vol. 3 (Collegeville:  The Liturgical Press, 1991), 253.

[vi] Skinner.

Sermon – Matthew 25.14-30, P28, YA, November 19, 2017

Tags

bold, calling, confident, creativity, cruel, discerning, freedom, generous, gifts, God, Jesus, joy, mean, parable, risk, Sermon, servant, talents, trusting, vocation

Our parable from Matthew’s gospel today seems to present two very different versions of God.  When the story opens, the landowner is painted in a positive light.  Within the first line of this parable, we already find a landowner who places a great deal of trust in his servants.  Not only does he trust his servants with his property, he is also thoughtful about what each servant can handle.  Based on their abilities, he give gives one servant five talents, one servant two talents, and the other servant one talent.[i]  Now before we go too much farther, we need to remember that the entrusting of even one talent is a big deal.  You see, a talent is worth about 15 years of what a servant would normally make in wages.[ii]  To the first servant, the landowner is entrusting about 75 years’ worth of wages!  This landowner is not only generous with his property, he communicates a great deal of confidence in these three servants.

The story continues to be remarkable.  Nowhere in the parable does the landowner say, “Okay here are your talents.  Here is how I suggest you manage my wealth.”  No, the landowner leaves, communicating not just generosity, confidence, and trust, but also giving the gift of freedom to each servant.  Implicit is the expectation that they handle the wealth well, but also implicit is the idea that they have some autonomy in their management.

Many years later, the landowner returns, and we find his generous, trusting, encouraging nature continues.  When the first servant tells the landowner of his adventures with the talents, how he is able to double his holdings, the landowner is effusive with praise.  Because he has done such a fantastic job, the landowner says he will reward him with entrusting him to do more.  And then, as if to further prove what a generous landowner he is, the landowner opens his arms widely and says, “enter into the joy of your master.”  What a tremendous gift to this servant who has worked hard, taken on tremendous risk, and hustled for years and years for the sake of his landowner.  We can almost hear the vigorous pats on the back, and imagine the tears welling up in the servant’s eyes as he is affirmed, encouraged, and loved.

But then our story changes.  The third servant seems to evoke a very different version of the landowner.  Clearly the landowner knew the third servant was not as gifted as the others when he only gave the third servant one talent.  Faced with the sudden burden of wealth like he has never seen before, the third servant panics.  He does not want to mess things up or disappoint the landowner.  Unlike the other servants, this servant is full of self-doubt and fear.  And so, he does the best he can.  He goes and he buries the money.  Sure, he does not come back with more like the other servants, but at least he does not come back with less than with what he was entrusted.  To this nervous, timid, perhaps slightly less bright servant, the landowner is suddenly a very different landowner.  The landowner calls the servant wicked and lazy.  The landowner yells at the servant for mischaracterizing the landowner and for being so overcome with fear.  And then, as if the yelling and name-calling is not enough, the landowner strips him of the wealth, gives the talent to the first servant, and then casts the third servant out of his grace and abundance, leaving him in the outer darkness.

So, why is this landowner so kind, generous, and trusting in one breath, and impatient, mean, and cruel in the next?  We have been getting a lot of these kinds of stories from Matthew lately.  First, we got the wedding host who seemed to be generously welcoming all to the party, only to cast someone out who wore the wrong clothing.  Then we got the feuding bridesmaids who refuse to care for one another, and the bridegroom who has no patience for a lack of preparedness.  And then we get today’s parable.  If we simply had just this one instance of God’s harshness or unjust judgment, we could say the parable is an anomaly, a strange outlier.  But given the repeated telling of scary-ending stories, we are cued into the idea that something else is going on in Matthew’s gospel.  Indeed, all of these unsettling parables are what we call eschatological parables – stories about the end times.[iii]  At this point in Matthew’s gospel, Jesus is approaching the end of his life.  Instead of continuing to heal, preach, and lovingly teach his disciples, he starts getting real.   I am reminded of one of the first reality television shows that ever aired, MTV’s The Real World.  MTV would pair seven very different individuals and make them live together for a few months.  The tagline of the show was, “This is what happens when people stop being polite and start getting real.”

Understanding that Jesus is facing his immanent death is critical to understanding what is going on with Jesus in these parables.  Any of us who has journeyed with someone who is dying knows that at some point, they stop being polite and start getting real.  This is their last chance to tell others the essentials:  the life lessons learned, the love they want to share, and the stern encouragement they want to give.  Although this landowner seems harsh or even irrationally mean, what he is doing is communicating ultimate significance.

Let’s go back to this third servant.  We know what the third servant does is not all that bad.  He does not squander the entrusted wealth, or act rashly.  He is conservatively prudent and, perhaps based on his skill level, wise to restrain himself.  But ultimately, the landowner is not upset about what the servant does.  The landowner is upset about the servant’s motivation:  fear.[iv]

In a couple of months, our family will be going on a trip that involves a visit to an amusement park.  We have been talking about the park as a family, and most of the members of our family are thrilled.  We have been watching videos about the rides, and the children are getting amped up to try some of the rollercoasters.  I, on the other hand, have no interest in the rides.  I am scared to death of rollercoasters.  I do not like the way they make me feel, I do not like how tense they make me, and I do not like the lack of control I feel when on them.  I gladly prefer to be the “holder of bags” at amusement parks.  But my family has been riding me this time.  They want to experience the adventure with me.  They want to discover which ones are too scary and which ones are just plain fun together.  And yet just talking about that idea has my knees knocking with fear.

That’s the funny thing about fear.  Fear distorts every good thing about our nature.  Fear cuts off creativity.  When we are overcome with fear, we cannot be imaginative and playful, coming to new solutions and ways of being.  Fear also messes with our sense of trust.  When we are overcome with fear, we forget the goodness of others, our previous examples of how things have gone well, or even the bold support of our God.  Fear messes with our confidence.  When we are overcome with fear, all the good, powerful, and holy parts of us gets riddled with self-doubt and inaction.  And finally, fear messes with our willingness to take risks.  When we are overcome with fear, we cannot do the things that will lead to great payoff.

Fear in the abstract is a normal reaction in life.  But we have to remember what Jesus is talking about in this parable to understand why the landowner is so harsh about fear.  You see, talents are not just metaphors for the thing things we are good at or even for the money we have in life.  Talents are metaphors for the vocations we each have.[v]  You see, each person in this room has a calling.  Some of us are called to particular jobs or courses of study.  Some of us are called to particular roles within families or groups.  Some of us are called to use our gifts in particular ways.  We all have a call, a vocation in life.  And our vocation is affirmed by the skills or materials we are given to live out that call.  The problem with the third servant is that he is given what he needs in abundance.  The landowner affirms him, trusts him, and gives him space and time to live out his vocation.  But the third servant allows himself to be so overcome with fear that he does not live out his vocation.  He shuts down creativity, trust, confidence, and risk-taking all because he is afraid.  And that is the ultimate sin for God.

What this parable invites us to do today is not to see this landowner – this stand-in for God – as a mean, cruel, reactive God that punishes.  Quite the opposite, the parable today invites us to remember that our God is trusting, discerning about our gifts, confident in our abilities, and joyful in our obedience.  God gives each person in this room a vocation, a purpose, in this world, gives us the gifts and encouragement we need to fulfill that vocation, and, ultimately, expects us to go out into the world and boldly take the risk of doing what God has already enabled us to do.  No one likes being thrust out of the nest, having to use our wings to sustain us.  But our parable reminds us we can do what we need to do.  We have beautiful wings and our flying will help others, will bring blessing to the world, and will bring us great joy.  Getting scared when God stops being polite and starts getting real is normal.  But letting fear overpower our beauty is not what God desires for us – because God knows you can do it.  God knows your willingness to live out your vocation means great things for the world.  You can do it!  So buckle up and get ready for the ride!  Amen.

[i] Mark Douglas, “Theological Perspective,” Feasting on the Word, Yr. A, Vol. 4 (Louisville:  Westminster John Knox Press, 2011), 310.

[ii] Lindsay P. Armstrong, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 4 (Louisville:  Westminster John Knox Press, 2011), 309, 311.

[iii] Douglas, 308

[iv] Douglas, 312.

[v] Idea presented by Matthew Skinner in the podcast, “SB570 – Twenty-fourth Sunday after Pentecost (Ord. 33)” November 11, 2017, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=948 on November 17, 2017.

Sermon – Matthew 21.33-46, P22, YA, October 8, 2017

Tags

balm, comfort, covenant, darkness, forgiveness, generosity, God, goodness, grace, Jesus, Journey to Generosity, light, love, mass shooting, mercy, parable, scripture, Sermon, tenants, vineyard, violence

One of the things I love about coming to church week in and week out is the practice setting time aside to discern how Holy Scripture is speaking to our everyday life.  Whether I have had a stressful week or a week of celebration, whether I am struggling in life or am experiencing a time of joy, or whether I am pained by the world around me or encouraged by the world around me, the Holy Scripture that we hear on Sunday always finds a way of speaking to me – of comforting, encouraging, challenging, and journeying with me.

But I confess to you I have been struggling to hear a good word from God through Holy Scripture this week.  You see, six days ago, we awoke to the news of the deadliest mass shooting in our modern history.  I cannot seem to shake the awful images and sounds of that night – the rapid sound of gunfire, the screams of terror in the crowd, the panic created in a crowd who had no idea how to escape the unseen shooter, and the sheer volume of deaths, injuries, and psychological trauma.  A week later, having no real leads on motive, all I am left with is the reality of violence in our society that seems inescapable – of one more city to add to the growing list of instances of mass violence:  Columbine, Blacksburg, Aurora, Newtown, Charleston, Orlando.

With the weight of the sinfulness of our violence upon one another, what I really wanted from Holy Scripture was a balm or a promise from God that love would win.  Instead, our gospel lesson today feels more like a mirror of our modern violence.  Jesus tells the leaders of the faithful a parable about a landowner who plants a vineyard and entrusts the tending of the vineyard to tenants.  When the time comes for the tenants to proudly show the landowner the fruits of their labor, instead the tenants do something awful.  They beat, kill, and stone the servants sent by the landowner.  And their action is not a one-time occurrence.  The landowner sends even more of his servants to the tenants, and they beat, kill, and stone them too.  The landowner even sends his own son; but filled with greed, entitlement, and violence, they kill the landowner’s son too.  Instead of redemption at the end of the parable, Jesus says, “Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.”

Because this is a parable, we know that Jesus is trying to tell the people of Israel something about themselves.  Stanley Hauerwas interprets the parable in this way, “The parable of the wicked tenants can serve as an outline of Matthew’s understanding of the life of Israel.  God [calls] Israel to be his vineyard fenced by the law, grounded in the land, and protected by worship of God in the temple.  God [sends] his prophets to call the people to faithfulness, but the people beat, [stone], and [kill] them.  Finally God [sends] his very Son, but even he [is] rejected…Jesus [leaves] no ambiguity about how this parable is to be understood.  The chief priests and the Pharisees [realize] that they are the ‘rejected.’  Yet they are not in any fashion to repent.”[i]

The starkness of Jesus’ parable has left me wondering whether we have become like the tenants in this story.  Not knowing the motive of the shooter in Las Vegas, we can somewhat distance ourselves from him – perhaps blaming mental illness or labeling him as an outlier in an otherwise healthy society.  But what concerns me more is that this is not an isolated event.  This is not the first time I have had to talk about a mass shooting from the pulpit.  We have not just beaten, killed, and stoned a couple of servants.  We keep committing awful violence, and what is worse is I fear we are becoming desensitized, accepting violence as the status quo – a consequence we are willing to live with in order to have the things we want in life.

In the spiral of darkness between our news feed and Holy Scripture, I had to take a deep breath, praying for some glimmer of hope.  So I started with where we started in worship today – with our collect.  We prayed, “Almighty and everlasting God, you are always more ready to hear than we are to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior…”  The collect today reminded me that no matter how dark things seem, there is always light to be found.

With the encouragement of the collect, I was able to go back to the parable.  I realized that perhaps the tenants, or perhaps even ourselves, are not going to be the origin of our hope.  Instead, our hope in darkness rests on God.  The landowner in the parable is marked by goodness.  The landowner plants the vineyard, puts a fence around it, digs a wine press, and builds a watchtower.  Then the landowner allows tenants to use the land, having given them the tools they need, trusting them to care for the land.  Heard another way, we hear all the good news of our creative God.  God creates this beautiful land which we are given the privilege to tend – our own breathtaking vineyard.  And because tending vineyards is hard work, God gives us the “fence” of the law – a set of guidelines to order our common life.  God gives us the tools for work, protection, and worship, knowing we will need those things too.  God even sends us prophets, knowing we will likely go astray.  Eventually, God sends us God’s Son.  This parable is the story of God’s covenantal relationship with us – a relationship marked by love, forgiveness, and grace.  And just like the whole of our Christian story, there will be moments of faithfulness, and moments of repentance.  There will be moments of honor and moments of shame.  In spite of the winding nature of our journey, God is ever present, pouring out love, abundance, mercy, and grace.  Even on our darkest days, when we crucify God’s Son, God does not answer violence with violence.  As one scholar conveys, “… rather than return violence for violence, in the cross of Jesus God absorbs our violence and responds with life, with resurrection, with Jesus triumphant over death and offering, not retribution, but peace.”[ii]

In the midst of stewardship season, I have been wondering all week how in the world I could talk about stewardship today.  But I think stewardship might be the perfect response to the seeming hopelessness of the world and this parable.  A Journey to Generosity is just that:  a journey.  Each one of us has been gifted a vineyard to tend, is surrounded by the gift of God’s word to root us in love, is given the tools needed to tend the vineyard, and is promised that even when we are pretty terrible farmers, Jesus will redeem our darkest days.  God has given us all we need, walks with us in the darkness, and makes a way for us toward light.

The invitation for us today is two-fold.  The first is to go back to the beginning – whether we go back to the collect we heard today, go back to the covenantal stories of our walk with God, or go back to our own vineyard to look around at the abundance in which we find ourselves.  Sometimes in order to appreciate where we are in our Journey to Generosity, we have to look back at the faithfulness of God that is often only evident in the rearview mirror.  After we have immersed ourselves in the abundance of love, grace, mercy, and forgiveness offered by our God, then we take the next step on our journey.  What that next step is will be different for each person in this room.  But if we can envision each person in this room as agents of God’s light and love, imagine the collective power we have to drive out darkness, and transform the world into goodness.  We do not do this work alone.  We are encouraged today by fellow companions on the Journey to Generosity.  I cannot wait to hear the stories from your adventures in generosity.  God is doing great things through you.  And that is reason enough for hope.  Amen.

[i] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 186-187.  Verbs in quotation changed to present tense for preaching purposes.

[ii] David Lose, “Pentecost 18A: Words and Deeds,” October 6, 2017, as found at http://www.davidlose.net/2017/10/pentecost-18-a-words-and-deeds/ on October 6, 2017.

Sermon – Exodus 16.2-15, Matthew 20.1-16, P20, YA, September 24, 2017

Tags

abundance, complain, deserve, fairness, faithful, generosity, God, gratitude, Jesus, laborers, loyal, parable, scripture, Sermon, whine

This week in Discovery Class, we did a review of Holy Scripture.  We talked about how many years writing the Bible took, the content in each section, the types of literature we find in scripture, and what scripture reveals about us as God’s people.  Our homework was to study today’s gospel lesson, being sure to read the text immediately before and after the text we hear today as a way of helping us interpret the passage.  That tip was especially telling in today’s Old and New Testament lessons

In our lesson from Exodus last Sunday, we heard the story of the parting of the Sea of Reeds.  We heard of that dramatic moment where God allows the Israelites to pass through on dry land, but destroys the Egyptians as the waters return.  The last line in last week’s lesson from Exodus is, “Israel saw the great work that the Lord did against the Egyptians.  So the people feared the Lord and believed in the Lord and in his servant Moses.”  Today, the first sentence from our Exodus reading is, “The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. The Israelites said to them, ‘If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger.’”  Israel’s groaning and complaining today are much more grievous when we read the great heights of their praise and faithfulness last week.

Likewise, in our gospel lesson today, we hear the familiar story of the generous landowner, who gives the same wage to those who work an hour and those who work all day in the broiling sun.  We can read this passage, and criticize the envious, hardworking laborers for their lack of gratitude.  But the power of the story is heightened when we realize immediately before Jesus’ parable, Peter interrupts Jesus’ teaching and basically says, “But what about us?  We left everything behind and we have been following you.  What’s in it for us?”  And right after Jesus’ parable, the mother of James and John approaches Jesus and basically says, “Listen, if it’s not too much trouble, can my boys sit at your right and left hand in the kingdom?”  So, when Jesus says to Peter, “many who are first will be last, and the last will be first,” and when the landowner says to the workers, “the last will be first, and the first will be last,” what do you think Jesus is trying to address?[i]

I do not know about you, but both of these texts have left me pretty uncomfortable this week.  Watching the Israelites go from faithful, obedient, loyal followers, to whiny, unappreciative, complaining messes hits a little too close to home.  Admittedly, part of me cringes at this text because we have been hammering home the importance of gratitude with our own children.  No sooner is the ice cream cone finished before the complaint comes that we never do anything nice for them.  But as much as we fuss at them, we know the same is true for us.  We are great at praise and thanksgiving to God – when things are going well.  When seas are parting, and enemies are defeated, our God is awesome.  But when we cannot seem to make ends meet, when our loved one is sick again, or when our relationships are falling apart, gratitude is the last thing on our lips.  We find ourselves in what one scholar calls the “spiritual wilderness of ingratitude.”[ii]  We cringe at these readings because we are no more masters at gratitude than our children are.

What both of these lessons do, ever so brutally, is lure us in with stories about abundant, underserved generosity, and put under a microscope our deeply buried discomfort with abundant, underserved generosity.  Part of the reason we are uncomfortable is because God’s generosity often bumps up against our notions of fairness.[iii]  I do not know if we understand the concept of fairness innately or if we are taught fairness by our community, but somewhere along the line, we learn the concept of fairness and apply the concept with exacting scrutiny.  I remember when I was a child and wanted a treat, my dad would make my brother and me share the treat.  One child was allowed to split the treat in half, but the other child got to pick which half he or she wanted.  You can imagine how precise my cuts became when looking at that cookie.

But our notions of fairness evolve over time.  One could take that same cookie and give a slightly larger half to the older child since they are bigger.  Or one could take that same cookie and give the slightly larger half to the child who was better-behaved.  Or one could give the larger half to the one who was physically weaker and needed more nourishment.  There are all sorts of ways to determine fairness.  But God’s measure, in both the Hebrew and Christian Scriptures seems to be that everyone receives God’s generosity despite worth or effort – or even the showing of gratitude.

Take our lesson from Exodus.  The people have clearly approached mutiny.  Their love for God is buried in their physical hunger and their self-centered greed.  But instead of punishing the Israelites, God lavishes them with all they need.  God gives them bread every day and meat every night.  In fact, God even gives them a double portion on the eve of the Sabbath so that they can observe the Sabbath without having to work for their food.  The feast is not a rich feast of wines and marrow, but their feast is gloriously generous and enough.

The same is true in Jesus’ parable.  Yes, the landowner has a weird way of putting the day-long workers in the awkward position of watching his generosity, but ultimately, the landowner gives everyone enough.  He gives the wage he promised to the day-long workers – a wage that will fill them and their families for days.[iv]  But he also gives the same wage to the hour-long workers.  Sure, they did not deserve the wage, but the same wage that feeds the other workers feeds them too.  The landowner is gloriously generous and gives enough.[v]

I have been wondering all week where these texts leave us:  maybe a bit guilty, perhaps a bit convicted, and definitely “last” in the pecking order Jesus describes.  But what I realized this week is both in Exodus and in Jesus’ parable, perhaps being last is not all that bad.  You see, Jesus does not say, “The last shall be first, and the first shall be ejected.”  No, Jesus says, “the last will be first, and the first will be last.”  So even on our worst Israelite days, when we are moaning and complaining about the very God who miraculously saved us, or even on our worst vineyard days, when we are complaining about an unfair, albeit generous, owner, we are still not ejected.  We are not taken out of God’s generosity; we are not stripped of our blessing.  We may be last, but we still have enough.  Our abundantly generous God takes care of us when we deserve God’s care and when we do not.  Our abundantly generous God gives us enough when we think God’s generosity is fair and when we do not.  Our abundantly generous God loves us whether we embrace God’s generosity or we do not.

I cannot promise we will ever get in line with God’s generosity.  I am not sure we will ever be cured of our sense of fairness or even our ill-conceived notions that we could earn God’s generosity.  But what I can tell you is that we are not alone.  Our people thousands of years ago did not master God’s generosity.  The disciples two thousand years ago did not master Christ’s generosity.  And I suspect we will not either.  But every week, we try.  Every week we continue on our journey toward generosity – seeing God’s generosity in ourselves and others – being inspired to try again.  I am not sure we will ever be first in line.  But the good news is we get to stay in line – which means there is always room to try again.  Our generous God will make sure we have enough until then.  Amen.

[i] Barbara Brown Taylor, The Seeds of Heaven: Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 100-102.

[ii] Deborah A. Block, “Homiletical Perspective,” Feasting on the Word, Supplemental Essays, Year A  (Louisville:  Westminster John Knox Press, 2011), 2.

[iii] Taylor, 103.

[iv] Amy-Jill Levine, Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi (New York:  Harper Collins, 2014), 224.

[v] Block, 4.

Sermon – Matthew 13.1-9, 18-23, P10, YA, July 16, 2017

Tags

business, evangelism, extravagent, fear, fertile, Good News, Jesus, listen, parable, seed, soil, sow, sower

I don’t know about you, but this gospel lesson always makes me a little nervous.  As soon as I hear about the different types of soil where seed is sown, I start to get paranoid.  I think of the countless times when I did not understand what the kingdom of God was about, or what God was trying to teach me, and how the evil one started clouding my thoughts.  Or, I think about that those moments where I have been filled with new fervor for God, only to get distracted or anxious, and lose that sense of intimacy with God.  And the good Lord knows that I have been more than distracted by the cares of the world and the lures or preoccupation around money and lost touch with my faith.  Of course, by the time I get through that litany of doubt and self-loathing, I feel a sense of doom.  I will never work hard enough to be good soil!

The good news is this parable is not about me or you.  At least not in the way we think.  Whenever scholars talk about this text, the text is referred to as the parable of the sower – not the parable of the soils.[i]  By getting distracted by all of the ways we do not measure up or the ways in which our faith is sometimes shallow, unsophisticated, or self-centered, we miss the point altogether.  This is about the nature of Christ – the original sower of the Good News, and the expectations of how the disciples will be similar sowers.  To understand what that means, we need to let go of our anxiety about our soil, and hone in on the nature of the sower.  You see, the sower might recognize that three-fourths of soil is not fertile.  The sower even confesses that of fertile soil, the yield will be different – some hundred-fold, some sixty, and some thirty.

Being aware of this math, you would think the sower would develop a strategic plan, assessing how to maximize productivity, avoid burnout, and get the best return.  That is certainly how modern farmers would go about things.  I learned this week of a new machine produced by a major farming company that has perfected the art of planting seeds.  The planter slows down the seed through the use of a small puff of air.  That puff of air makes sure the seed does not roll where it should not, and perfectly lands where the farmer intends.  The machine is a genius development through science.  And that machine is nothing like the sower in Jesus’ parable.[ii]  Despite all the data – that three out of four seeds will fail to thrive, and of those seeds planted in good soil, the productivity will vary in size, the sower casts seeds in all of the soil.  The sower takes his time, his money, his knowledge and, based on our standards, wastes it.  The sower just throws seed everywhere, letting whatever happens happen.  The sower knows that each seed will do something – whether be feed for birds, or experience the joy of new faith, or even get close to growth before distraction.  But the sower does not care.  The sower seeds with abandon.  The sower sows with reckless extravagance.

I am not sure I am capable of sowing like the sower sows in this parable.  I think about Jesus encouraging his disciples to be recklessly extravagant sowers, and instead, I think my method would be a little more like what Barbara Brown Taylor imagines.  Her modern retelling of Jesus’ parable goes something like this:

“Once upon a time a sower went out to sow.  And as he sowed some seeds fell along the path, and the birds came along and devoured them.  So he put his seed pouch down and spent the next hour or so stringing aluminum foil all around his field.  He put up a fake owl he ordered form a garden catalog and, as an afterthought, he hung a couple of traps for the Japanese beetles.

Then he returned to his sowing, but he noticed some of the seeds were falling on rocky ground, so he put his seed pouch down again and went to fetch his wheelbarrow and shovel.  A couple of hours later he had dug up the rocks and was trying to think of something useful he could do with them when remembered his sowing and got back to it, but as soon as he did he ran right into a briar patch that was sure to strangle his little seedlings.  So he put his pouch down again and looked everywhere for the weed poison but finally decided just to pull the thorns up by hand, which meant that he had to go back inside and look everywhere for his gloves.

Now by the time he had the briars cleared it was getting dark, so the sower picked up his pouch and his tools and decided to call it a day.  That night he fell asleep in his chair reading a seed catalog, and when he woke the next morning he walked out into his field and found a big crow sitting on his fake owl.  He found rocks he had not found the day before and he found new little leaves on the roots of the briars that had broken off in his hands.”[iii]

This version does not work as well as Jesus’ parable.  In fact, this version captures our resistance to the kind of extravagance Jesus is promoting.  We like control, measured actions, and predictable results.  We like efficiency, productivity, and practicality.  Just look at any church that has been planted in the last twenty years.  The Diocese conducts a study, location is considered for months, research is done to ensure maximum yield before a new church is ever begun.  Or even look at our own evangelism efforts.  We are strategically considering neighborhoods that are near the church, where people may be looking for a church home, or how people may fit in with certain demographics before we spend capital on evangelism campaigns.  And all of those efforts are smart business.[iv]

But that is not the kind of business that the sower in the parable is about.  The sower is about throwing the Good News everywhere.  The implication for us is clear.  The sower’s example means that we too need to be extravagant with our sowing of the Good News.  We cannot look around our neighborhood and say, “I mean, he already has a church, or she clearly had a bad experience with the church, or we’re not even that close, so….”  We tend to wait for months to ask someone to even come to a movie or a fall festival, let alone church.  What if they say no?  What if they avoid us afterwards?  What if they assume we’re pushy?  What if they ask me a question I can’t answer?  We get so caught up in “what ifs” that we are like a sower standing frozen with our pouches.  Instead, Jesus’ sower is standing beside us whispering, “Go ahead.  Throw the seeds anyway.”  The sower not only tells us to not be afraid of talking to others about our faith and the Good News of God in Christ, the sower tells us that we should not care – not care if the soil is fertile or what the yield will be.  In knowing the yield will be limited to 25% of those approached, the sower says we should just throw that seed, that Good News all over the place, because ultimately, what the seed does, or how the soil is, is not our responsibility.  Our responsibility is to sow the seed.

The sower in our story encourages us to be another way.  The sower says, “Hey you, on the path, in the thorns, in the shallow soil, and in the succulent soil, I want to share something with you.  Hey you with birds, thorns, rocks, and nutrition creeping in, I want to spend some time with you even though it may be a total waste of time.  I want to listen to you, I want to reflect with you on where God is acting in your life, I want to tell you why I got up today and drug myself to this awesome place called Hickory Neck.”  I know the work sounds scary and even illogical.  I know even attempting to sow seeds may feel like a task you are just ill-equipped to do – or you may assume is the work of the clergy.  But let me leave you with this:  you came here today because this community means something to you.  You came here because you are fed here, challenged here, loved here.  Why wouldn’t you want to invite someone into that wonderful experience?  Why are you clutching onto a pouch of seeds that could mean new life for someone else?  Jesus has already warned us that the return will feel low.  But you never know when you are going to encounter that soil that produces not just thirty- or sixty-fold, but sometimes a hundred-fold.  In fact, scholars tell us that those numbers indicate an unimaginably large amount of productivity.  A good amount of produce would have been seven-fold.[v]  Jesus promises much more return!  We cannot control how our Good News will be received.  Our invitation is to be as illogically, recklessly, extravagantly gracious and loving sowers as our loving Lord who could not care less about the results.  So grab your seeds, and let’s go!

[i] Barbara Brown Taylor, The Seeds of Heaven: Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 26.

[ii] Rolf Jacobson, “SB549 – Sixth Sunday after Pentecost (Ord. 15),” Sermon Brainwave Podcast, July 8, 2017, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=911 on July 10, 2017.

[iii] Taylor, 28-29.

[iv] Theodore J. Wardlaw, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 3 (Louisville:  Westminster John Knox Press, 2011), 237.

[v] Talitha J. Arnold, “Pastoral Perspective,” Feasting on the Word, Yr. A, Vol. 3 (Louisville:  Westminster John Knox Press, 2011), 236.

On Roots and Relationships…

Tags

connection, God, Jesus, parable, relationship, roots, strength, tree, weeds, wheat, yoga

Photo credit:  www.arborcentre.co.uk/tree-root-subsidence-damage.html

I recently started a new yoga class.  Over the years I have learned that every yoga teacher has their own language and philosophy about the practice.  I had a teacher who used to tell us that when we are feeling discomfort, we shouldn’t label it as “pain” but “awareness.”  We had tons of fun talking about how much awareness I was having as I labored with my first child.  I had another teacher who was also a priest.  Instead of saying that he honored the “light” in each of us, he would say, “I honor the Christ in each of you.”  Anytime a teacher talks about honoring the light in me now, my brain automatically translates it to “Christ.”

This new teacher has added another phrase to my list of favorites – an image, actually.  Like many other teachers, when we practice “tree” pose she has us imagine our legs as having roots that extend deeply into the earth, grounding us.  But she added another element to that image.  As we stood there – young, old, black, white, small, and large – she asked us to imagine our roots intermingling with one another’s roots.  She went on to explain how we are stronger with our interwoven roots than we are on our own.  I immediately regarded the people in that room differently – wondering what their stories were, what brought them to that room, and what about our differences and similarities might make us stronger – what might make our community stronger.

I left that room feeling a sense of embrace and comradery.  I felt the power of all the students in the class carrying me through the day.  But in the weeks since then, and especially in light of our current political climate, I have found myself wondering what it might mean that my roots are interwoven with those who are not like me at all.  What if my roots are tied in with those who disagree with me, who marginalize those I support, and who seem to be working against what I stand for?

The realization reminded me of Jesus’ parable of the weeds (Matthew 13.24-30).  A man sows good seed in his field, but in the night, an enemy sows weeds among the good seed.  The man’s workers want to know if they should pull the weeds, but the farmer knows pulling the weeds will destroy the wheat.  So they must wait until the harvest time to separate the good from the evil.  Now, before you go too far, thinking you know who are the wheat and the weeds, two things.  First, it is God who makes those judgments in the parable.  But second, the wheat cannot survive without the weeds among it.  You might imagine the wheat tolerates the weeds, but I wonder if the weeds make the wheat better – challenge the wheat to be wise, discerning, and strong.  And perhaps the wheat encourages the weeds to do likewise.  I think my yogi’s description of intertwining roots applies.  We are stronger tied together than trying to remove ourselves or ignore the roots around us.  My prayer for us this week is that we start looking at the diversity of our intertwined roots and work toward engagement, discernment, and relationship – instead of hacking away at roots that might be our own.

Sermon – Luke 16.1-13, P20, YC, September 18, 2016

Tags

debt, dishonest, economics, friends, God, Jesus, kingdom friendships, loyalty, manager, master, money, parable, relationship, Sermon, shrewd, steward, tango, wealth

Often when we talk about Jesus, we marvel at his parables, and we encourage each other to follow his teachings.  We ask questions like, “What would Jesus do?” as if the answers are obvious.  We describe Jesus as illuminating God, helping us to understand God in an incarnate way.  We even say that all things necessary for salvation are found in Holy Scripture.  And for the most part, all of those things are true – until we get to today’s parable.  Most of us listen to the lesson for today and can only say, “Wait….what?”

Here’s the problem.  Unlike many of Jesus’ parables and sayings, most of us come away from this one completely confused.  Jesus starts off simply enough.  A rich man has a manger, or steward, and the manager is accused of squandering the master’s property.  The master threatens to fire the manager, and so the manager goes off and talks to all the debtors of his master.  Knowing he is about to be fired, the steward strikes deals with the debtors, decreasing their debts, in the hopes of making some friends who will feel indebted to him and may take him in once he is fired.  But what happens next is where the parable gets confusing.  When the master finds out what the steward has done, instead of being angry, he commends the manager for being shrewd.  And to top off this odd response, Jesus completes this whole parable with an instruction that all of us should be like the shrewd manager, making friends by means of dishonest wealth.  Jesus concludes the story by telling us that no one can serve God and wealth.

Confused yet?  You are in good company!  Even most scholars disagree about what the parable is trying to do.  Though we all might understand the part about our loyalties being torn between God and money, the parable hardly helps us get there.  The manager is a schemer – he is about to be fired because he has mismanaged things.  But instead of righting the situation with his master, he confesses that he is both lazy and proud.  He sneakily makes deals with the master’s debtors in the hopes that the debtors will see him as an ally and will help take care of him when he is fired.  But what is most confusing about the whole story is that Jesus says we should go and do likewise.

What might be helpful in getting our heads around Jesus’ strange parable is to understand the economics of “Roman-occupied Galilee in the first century.  Rich landlords and rulers were loan-sharks, using exorbitant interest rates to amass more land and to disinherit peasants of their family land, in direct violation of biblical covenantal law.  The rich man … along with his steward or debt collector, were both exploiting desperate peasants.”  Wealthy landlords of the day would hide interest charges in the money owed by the peasants.  According to scholars, someone like the wealthy steward could be charging the average peasant anywhere from 25-50% for the landlord, an additional cut for the himself, and then a Roman tax on top of all that.[i]

Now before we get too self-righteous about the injustice of the Roman economic system, we have to remember the economic system we operate under today.  Think about modern college students, who not only attend colleges with soaring tuitions, but also are being offered student loans with higher interest rates that ever before.  Add on top of that a weak economy and you see our young people being buried under unfair debt.  Or think about predatory payday loans.  Those scraping by to make ends meet start slipping behind.  Bills are due and they do not have enough to make ends meet, so they get lured in by the immediacy of a pay-day loan.  But by the time all is said and done, they lose more of their paychecks to the interest charged by loan sharks than if they had just kept their money.  And just in case we think we can get away with blaming student loan and payday lenders, we cannot forget our own country’s lending policies with impoverished countries.  Leaders of third world countries agree to harshly austere loans we make, but the poor of the country end up bearing the brunt of the burden.  In fact, “the Lutheran World Federation calls oppressive debt terms imposed on Honduras and other Latin American countries ‘illegitimate debt’ and likens such debt itself to ‘violence,’ because of its crushing effects on people’s futures.”[ii]  Though we may not have everyday contact with stewards or managers, their economic system is more familiar than we may realize.

What is unclear about the steward’s actions is how he is able to forgive some of the debtors’ debts.  In forgiving the debts of the debtors, the manager may have been forgiving his own cut of the interest being charged.  In that way, his actions seem a bit more noble.  Obviously, he is cutting out his own salary, but he is doing so in a way that seems to, at least outwardly, condemn the system.  Or, the steward could have been eliminating all the hidden and prohibited interest in the contracts.[iii]  This would have been a bolder move, as he would have been denying the master his typical amount due.  But because he is enforcing Jewish laws around interest, he would have ingratiated himself to the local Jewish peasants.   This is why the steward may receive commendations from the landlord and Jesus – not because he is noble per se, but because he manipulates the unjust system to curry favor with his neighbors – the very ones who might lend him a hand when he is fired for doing something supposedly just.[iv]  Whatever the self-interest of the steward is, what he is able to do, and perhaps why his master calls him shrewd, is use an unjust system against itself.  Just or not, the steward is able to see that the power of mutuality, of relationship, is the better bedfellow than the unjust economic system of the day.

One of my favorite classes in college was a class called “Social Dance.”  We spent the semester learning the Fox Trot, Waltz, Tango, Cha-Cha, and Swing.  My class happened to have more men than women, so I never had to sit out a dance.  I just switched from partner to partner, trying to adjust as each lead learned the steps.  There were many hard lessons in that class, not least of which was learning how to let the man lead.  But the hardest lesson was learning that no matter what dance we were doing, and no matter how intertwined our bodies were, my frame was a vital component to the dance.  Even in a dance like the Tango, where bodies seem to be intertwined, each partner is holding on to their frame, protecting their space.   I was fascinated to see how two bodies could function in such unison, looking like one unit, and yet, be two differentiated, separate units.

As I studied our gospel lesson this week, I wondered if Jesus’ lesson about wealth is not unlike a couple dancing the Tango.  Living in the world that we do, there is no way for us to escape the dancing partner of wealth.  Given that wealth has the power to corrupt, we will always need to keep our frame in place – keeping the dance going in unison, but never letting ourselves forget to be differentiated from dishonest wealth.  Though the steward seems unseemly and self-interested, he shows us an intricate tango with wealth – how to manipulate wealth so that wealth only hurts itself, not those most in need.

The way that we keep that firm frame is by being in relationship – by making friends as Jesus tells us.[v]  When we invest in friendships (not just friendships with people we like, but kingdom friendships[vi] – the kind of relationships that are unexpected, but feed us more than any wealth can), then wealth begins to lose its power to weaken our frame.  Kingdom friendships are those friendships with people at church or in the world with whom you thought you would never have anything in common.  Kingdom friendships are those relationships you develop with those who are different – either socioeconomically, racially, or ethnically.   Kingdom friendships are those relationships that develop when you realize that despite the fact that you are trying to help someone else, they are actually helping you.  The steward may have made kingdom friendships out self-interest, but the results are the same.  He realizes once he sees the humanity in those he is oppressing – once he makes kingdom friendships, the wealth he is pursuing no longer matters.  That is what Jesus invites us into today – that is how Jesus knows that we can hold onto our frame when dealing with the master of wealth.  Jesus invites us to nurture our kingdom friendships because when we nurture those friendships, we strengthen our sense of self, ensuring our frame never slips in our tango with wealth.  Amen.

[i] Barbara Rossing, “Commentary on Luke 16:1-13,” September 18, 2016, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=2982 on September 14, 2016.

[ii] Rossing.

[iii] Rossing.

[iv] G. Penny Nixon, “Homiletical Perspective,” Feasting on the Word, Yr. C, Vol. 4 (Louisville: Westminster John Knox Press, 2010), 95.

[v] David Lose, “Pentecost 18C:  Wealth and Relationships,” September 14, 2016, as found at http://www.davidlose.net/2016/09/pentecost-18-c-wealth-and-relationships/ on September 15, 2016.

[vi] Thomas Long, “Making Friends,” Journal for Preachers, vol. 30, no. 4, Pentecost 2007, 57.