Sermon – Genesis 29.15-28, P12, YA, July 30, 2017

Tags

dehumanize, God, gospel, hope, Jacob, Jesus, Laban, Leah, light, love, Monticello, power, property, Rachel, redemption, Sermon, sexism, slavery, women

Every week that I am preaching, I start out by listening to a podcast by biblical scholars.  They talk for about twenty minutes on the four lessons, and always have interesting things to say.  Sometimes their insights lead me in a particular direction, and sometimes not.  This week, these most esteemed scholars had one thing to say:  do not preach on the Old Testament lesson.  In all my years of listening to them, I do not think they have ever suggested avoiding a text altogether.  Their reasoning was sound.  They simply felt that this part of the Jacob story – the antics between Laban and Jacob that leave Rachel and Leah voiceless property, objectified and dehumanized – had no good news, no gospel, to offer or preach from this week and should therefore be avoided.

So.  Let’s talk about the gospel in Rachel and Leah’s story.  To get there, you are going to have to hang through some rough stuff first.  Here is the thing about this story:  this story of Laban tricking Jacob to marry Leah before marrying Rachel is often depicted as a story only about Jacob and Laban.  In fact, usually this story is depicted as being the story of how Jacob finally gets what is coming to him.  Perhaps there is some validity to that analysis.  Jacob, the trickster finally gets tricked.[i]  Jacob, the man who weasels his way into the birthright and his father’s blessing, is weaseled out of his desired bride and is tricked into fourteen years of service for her – a price well beyond anything that would be expected in his day, especially of a relative to the bride’s family.[ii]  One could argue that Jacob met his match in his father-in-law Laban – a man equally dishonest, scheming, and self-centered.

And all of that analysis is interesting.  But I do not think that is where the heart of the story is today.  Today I am more interested in Rachel and Leah.  Rachel and Leah have been put at odds probably their entire life.  Though Leah is the older sister, Rachel is the more attractive sister.  And in their day, and ours, being attractive means wielding some power.  Then, Jacob comes along and wants something he cannot really have – a younger sister whose older sister has not yet been married.  Then the two women are thrown around as objects, as though they are non-persons.  We hear nothing of what Leah feels, being veiled and forced to marry a man who does not want her, without his consent or hers, and then to be scorned the next morning.  To make matters worse, a week later, her husband also marries her sister.  And let’s not forget about Rachel.  We assume she desires Jacob as he desires her, but we are never told about her feelings.  Assuming she did want to marry him, she had to stay silent as Leah took what had been promised to her.  Then, in order to get the husband she may or may not have wanted, she had to share him with her much more fertile sister.  Though we do not read about it today, Rachel’s barrenness is just one more way she is the victim in our story.

But all of those questions and ruminations are just speculation.  We know nothing of how either woman felt because the text does not tell us.  The text, the culture, the men in our story treat the women like objects; silent property to be manipulated at their will.  Rachel and Leah are pawns in Jacob and Laban’s twisted, deceptive lives, with no rights, no voice, and no power.  And when we look at their voiceless, powerless, hopeless lives, we may believe, like those scholars, that there seems to be little good news here.  We could even ask the harder question:  where is God?  Where is God when Rachel and Leah are dehumanized and objectified by an entire system and family?

The easy way out of this story would be to suggest that we are lucky because at least we do not live in a society like Rachel and Leah’s.  But the reality of treating some people in society as property has long been a part of our identity – thousands of years ago, hundreds of years ago, and today.  Last weekend, Scott and I had the opportunity to visit Monticello.  I had never been and was excited to learn about a respected founding father.  And what I learned was not disappointing.  Jefferson was a brilliant man:  a scientific genius, a profound wordsmith, with a creative, prolific mind.  But what drew me in was the slave tour at Monticello.  Behind the grandeur of Monticello, the technological advances, and conveniences of the property was the reality of slavery.  Behind all of fascinating parts of Monticello were the voiceless, dehumanized, objectified men, women, and children.  Behind the thrill of advancement and intellectual prowess was the cold, harsh reality of people whose lives were out of their own control.  To be fair, of slaveholders, Jefferson was one of the less physically brutal, and there is a chance that he actually loved at least one of those slaves.  But they were still slaves, ever living under the threat of physical violence, and perhaps worse, separation from their partners and children.

Two stories at Monticello helped me connect with the utter depravity of our story from scripture, as well as the redemption and hope from our story from scripture.  The first was of a slave at Monticello who was “leased” to a local townsman while Jefferson was out of the country.  She came with three sons.  In the course of her time in town, two of her sons came of age and were sold away.  Meanwhile, she and the man began a relationship and she had two daughters with him.  When Jefferson returned to the country, the slave approached Jefferson herself and asked if she and the man could continue to live together with their children.  Jefferson agreed that the man could buy her and the two children they had borne together.  But her remaining son he ordered back to Monticello.  I was struck by how even though Jefferson was somewhat gracious to her, she still lacked power – she lived at the mercy of others, her children treated as property.  Her life was traded like Leah was traded from Laban to Jacob.

But then there was another story.  When Jefferson died, he left behind many debts, so the majority of the slaves were sold.  One slave was able to buy his freedom, but not the freedom of his wife and eight children.  One by one, over time, the former slave bought back his wife and seven children.  But one child remained.  Eventually the remaining son of that slave was to be sold to a plantation far away, and the man could not gather enough funds to purchase him before he was sold.  In solidarity, the former slaves of Monticello pooled their money and were able to help the man finally reunite his entire family.  Even in the midst of the sinful institution of slavery that treated our brothers and sisters as dehumanized property, the powerless were able to scrape up some power and find a sense of agency.  They found some sense of redemption in their collective power.

I like to believe that there is some glimmer of redemption in Rachel and Leah’s story too.  Despite the ways they are objectified, made into commodities to be bartered without input, these two women and their servants give birth to the twelve tribes of Israel – the very fathers of our faith.  God moves in human imperfection, and God’s love overcomes human failure to love.[iii]  In the face of barrenness, God opens wombs.  In the face of oppression, God makes a way out.  In the face of Leah’s lesser status, comes the genealogical line that produces Jesus.[iv]  This voiceless, unwanted, powerless one produces the man who redeems us all.

It is easy to sit in judgment of Jacob and Laban, or to sit in judgment of the institution of slavery.  As biblical scholar Beth Tanner says, “We can sit comfortably on a Sunday morning and condemn their actions and their culture and thank God we have evolved.  But that would mean we miss the point of the narrative completely.  They are not “them.”  They are us.  We are far from perfect.  Families are messy and often broken.  We hurt each other intentionally and unintentionally.  We act in our own best interest and against the greater good of others.  We forget to ask those with less power about decisions that impact their lives.  To look on this family is to look straight into human brokenness.  To look on the culture is to hold up a mirror to our world that still judges individuals on their appearance and treats women as less than men.  [The story of our ancestors] is not cleaned up to impress the neighbors or provide unobtainable role models for moral living.  They are faithful and sinful.  They are blessed by God and cursed by their actions.  Their culture is on display in this text, and it has a good dose of corporate sin in its sexism and treatment of those with less power.”[v]

In that messiness, in that hopelessness, in that depravity is still gospel light.  “Gospel is present because God keeps God’s promises to a sinful humanity.  God is faithful when we are busy managing our lives.  God is faithful even when God is not overtly part of the narrative.  God loves the broken families of the world.  God loves so much God will send [God’s] son to ‘the sons of Israel’ and by extension, to us.”[vi]  I don’t know about you, but when I am staring into acres of land, contemplating the racism and oppression that began hundreds of years ago, or I am facing a text about the powerlessness of women that continues from thousands of years ago, I am grateful for a God who is faithful to us even when we are not faithful to God.  I am beyond humbled by our God who refuses to disown us in our hatefulness, and goes to ultimate lengths to save us from ourselves.  And I am thrilled by a God who can make a great nation out of us, despite ourselves.  We are not beyond God’s redemption.  We are not beyond God’s forgiveness and grace.  This text is our reminder that God’s good news is offered fresh, everyday, throughout time, offering us the opportunity to become co-creators of goodness.  And that is good news to be preached.  Amen.

[i] W. Eugene March, “Exegetical Perspective,” Feasting on the Word, Supplemental Essays, Batch 2, Proper 12, Year A (Louisville:  Westminster John Knox Press, 2011), 6.

[ii] Greg Garrett, “Theological Perspective,” Feasting on the Word, Supplemental Essays, Batch 2, Proper 12, Year A (Louisville:  Westminster John Knox Press, 2011),3.

[iii] Garrett, 5.

[iv] Matthew 1.3.

[v] Beth L. Tanner, “Commentary on Genesis 29:15-28,” July 30, 2017, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=3353 on July 26, 2017.

[vi] Tanner.

The Revolution of Christmas…

Tags

Christians, Christmas, gifts, Jesus, justice, Magnificat, Mary, neighbors, oppression, poor, poverty, redemption, revolution

Last week our church got a call about whether we would be willing to “adopt” some families for Christmas.  The call came in late, was from an area we do not normally serve, and we had already run and completed a successful local “Angel Tree” program.   But after much discussion, we decided to offer the invitation and see what transpired.

Two surprising things happened out of that effort.  One, I was blown away by the money that came in from parishioners.  Although most were too tapped to do the shopping, they were willing to open their wallets.  Two, once I got the list, my heart melted.  There were basic items, like clothing and shoes.  But the “wish list” items got me.  There were the cute items – like racecars, baby dolls, musical toys, and card games.  Those gifts made me think of the innocence of Christmas gifts when we are young.  Then there were the bigger dreamers, who longed for electronic gifts.  Though I knew we could not afford them, I remembered stories I had read of homeless persons owning smart phones – in order to “fit in” with everyone else, and to have one form of connection to the world when all other ties had been cut.  There was a request by a teenager whose only wish was a gift card to a shop that caters to teens.  I suddenly remembered how hard it is to be a teenager, desperately wanting to blend in with your peers, and how hard that would be when parents can barely afford food or rent.  And then there was the teenage boy whose only wish was socks and stocking stuffers.  His innocent request at such a mature age broke my heart.  No greed, just some simple pleasures and a basic need.

Photo credit:  https://walktheway.wordpress.com/2013/12/21/solidarity-mary-with-elizabeth/

When a pregnant Mary visits with her pregnant cousin Elizabeth, Mary breaks into a song of justice for the poor (Luke 1.46-55).  When Elizabeth confirms everything the Angel Gabriel had declared about Mary’s baby, Mary sees the beginning of redemption for oppressed peoples everywhere.  And she does not just whisper the song to Elizabeth, but shouts it loudly among her people.  Christians today still sing her Magnificat, in hundreds of settings and languages, every day, around the world.  Though most of us are excited about gifts, parties, and the familiar smells and tastes at Christmas, as Christians, we are also excited for the revolution that Christmas signifies – the dawn of justice for the poor and oppressed.  A baby born into poverty who will be the champion of the poor.

Our gifts to our neighbors in need at Christmas are just one small way that we remember the revolution of Christ’s birth.  Of course, Christmas is just the beginning.  Our witness for Christ is not just about how Christ has redeemed us, but how Christ is using us as agents for change, as advocates for the poor and downtrodden, as servants who “lift up the lowly, and fill the hungry with good things.”  Our God of abundance invites us to be a people of abundance.  I look forward to hearing how you are celebrating the revolution of Christmas this year!

Sermon – Luke 13.1-9, L3, YC, February 28, 2016

Tags

allegory, barren, encourage, fairness, fig tree, fruit, gardener, God, insecurity, Jesus, justice, lectionary, Luke, redemption, Sermon, stength, transition

My dad, a retired Methodist Minister, and I have always disagreed about the use of the Revised Common Lectionary.  He always felt that the pastor’s duty was to listen to the movement of the Spirit and select scripture lessons that were relevant to what was happening in the life of the parish.  I argued that his method was rife with pitfalls.  The pastor could end up confusing personal preference with the movement of the Spirit, could push one’s own agenda too far, or could end up avoiding hard texts out of laziness or fear.  Instead, I argued, following the lectionary forces the preacher to be truly open to the Spirit – totally giving up control over what text is offered on any given day, trusting that the Lord will provide the message.

This week, I wished I had adopted my dad’s practice.  I looked at the gospel lesson and immediately, said, “Nope!  No way, now how.  There is no way I am going to preach that text to my people when we are in the midst of transition!”  My list of reasons for avoiding the text from Luke were long and, I believe, well-reasoned.  I did not want to preach about a tree not bearing fruit because in no way did I want to infer that I think St. Margaret’s is not bearing fruit, especially because my pending departure has created a sense of insecurity about the strength of St. Margaret’s.  The truth is, St. Margaret’s is bearing fruit.  There is the literal fruit that we are bearing in our Garden of Eatin’ which is feeding our hungry neighbors.  And then there is the figurative fruit:  the children we are raising up through reinvigorated Christian Education programs, the pastoral ministries we are offering to our cemetery families, and the love and care we offer to each other.

But I didn’t just want to avoid talking about barren trees.  I also had no desire to talk about manure today.  Quite frankly, I could just imagine how in the midst of transition a community could feel like they are getting a whole lot of manure dumped on them.  A gardener knows that to keep plants thriving we have to aerate the soil, pull out weeds, and double up with nutrient-rich manure.  But anyone who has driven by a recently tended garden knows that the stench of manure can make you want to quickly run in the other direction.  As we think about the burdens of a transition, the last thing I wanted to talk about today is the gardener’s suggestion of piling on hot, smelly manure.

Besides wanting to avoid talking about barren trees and smelly manure, I had zero desire to talk about trees getting chopped down.  For all of the conversations I have had with parishioners over the past few weeks, the most common one has been about fear for the future of St. Margaret’s.  Many of you are worried about our viability and fear what the instability of transition and new leadership will bring.  On one hand, your fears are not unwarranted.  We have watched neighboring churches decline to the point of closure.  We also know that we are in a time and culture when churches have to work a lot harder to grow and thrive.  But I do not think St. Margaret’s has to fear the ax in our passage today.  If we were having this conversation five or six years ago, I could see where the damage of past leadership could have been the end of St. Margaret’s.  But even that challenge did not pull St. Margaret’s under.  And we are in a much stronger place – we have changed so much for the better and grown into a tree producing fruit.  Are we in a transition?  Yes.  Is change coming?  Yes.  Is our tree going to be cut down?  I do not think so.

Unfortunately for me, we actually do follow the lectionary.  And since we do not get to pick and choose what scripture fits our needs at a particular time, we look for the ways that a text speaks to us despite our personal preferences.  The good news is that some of our initial reactions to this text are rooted in a misunderstanding of the allegory Jesus gives us.  Many of us assume that the landowner is God and the gardener is Jesus.  But nowhere in Luke’s gospel is God portrayed as an angry, vindictive God that needs to be placated or negotiated with by Jesus. Instead, God is the one who waits every day for the prodigal son to come home.  God is the woman who leaves no pillow unturned looking for her lost coin.  Luke’s depiction is of a God who rejoices over one who repents than over the remaining ninety-nine who need no repentance.

Instead, as one scholar suggests, “Given Luke’s consistent picture of God’s reaction to sin, then perhaps the landowner is representative of our own sense of how the world should work.  That is, from very early on, we want things to be “fair” and we define “fair” as receiving rewards for doing good and punishment for doing evil.  (Except of course, when it comes to our own mistakes and misdeeds – then we want mercy!)”[i]  But our God is a God of justice, not fairness.  When I struggle with these two words, I always remember a cartoon that has floated around.  The cartoon has three people trying to see over a fence.  One is short, one is medium-height, and one is tall.  All three are given two boxes to stand on.  Of course, the tall person can easily see over the fence.  The medium-height person can just barely see over, but the short person cannot see, even with the two boxes.  This frame is called fairness or equality.  But the next frame is called justice.  In this frame, the short-statured person gets three boxes, the medium-height person gets two boxes, and the tallest person gets just one box.  All three people can now see over the fence equally.

I tell you this story not because as short-statured person I totally get this cartoon!  I tell you this story because I do not think our God is an angry landowner demanding results and expecting everyone to figure things out themselves – to produce fruit without adequate help.  No, I think the gardener is actually God – our advocate looking for justice, not just fairness.    Perhaps God is the one raising a contrary voice to suggest that the ultimate answer to sin is not punishment – not even in the name of justice – but rather mercy, reconciliation, and new life.[ii]  So, in the threat of danger and even death, God is a god who intercedes, who demands mercy, and in fact, is willing to get down in the manure to make sure we thrive and bear that delicious, life-giving fruit.

Now, even the gardener is not naïve to think that our window for productivity is unlimited.  Even the gardener submits to the owner that if after a year, the tree does not produce, the owner may cut the tree down.  But I do not think God will let that happen.  God is “all in” with making sure we are redeemed – whether by getting dirty with us to help us grow, or by interceding again, even when the produce is just not there.  Not unlike Abraham who argued and argued with God to spare ten, twenty, even fifty people, our gardener is one of mercy, reconciliation, and redemption.

And that is why I love the lectionary.  Even when I fight, and kick, and say, “No way!” God finds a way to speak despite my reservations.  Where I had feared sending the wrong message about our walk with Christ, God comes through bringing good news of mercy, reconciliation, and redemption.  Bishop Curry says this about our text today, “The task of the disciple is to witness and then wait, to take our best step and leave the rest to God…We cannot do everything, and there is a sense of liberation in realizing that.  Being freed from managing the results of our actions enables us to do something, and do it well.  We may never see the end results, but that is the difference between the master builder and the worker.  We are workers, not master builders; ministers, not messiahs.  We are prophets of a future not our own.”[iii]  I do not know about you, but I am over the moon that our God is one who is willing to fight to the last pile of manure to encourage and strengthen us.  If our God can do that, we are bound to rise again in hopeful new life.  Thanks be to God!  Amen.

[i] David Lose, “Lent 3 C:  Suffering, the Cross, and the Promise of Love,” February 22, 2016, as found at http://www.davidlose.net/2016/02/lent-3-c-suffering-the-cross-and-the-promise-of-love/ on February 25, 2016.

[ii] Lose.

[iii] Michael B. Curry, “Homiletical Perspective,” Feasting on the Word, Yr. C, vol. 2 (Louisville:  Westminster John Knox Press, 2009), 97.

Sermon – 2 Samuel 18.5-9, 15, 31-33, P14, YB, August 9, 2015

Tags

Absolom, Christ, confession, cross, David, God, guilt, judgment, loser, losing, loss, redemption, sin, tragedy, victory, We Are Marshall, winning

I recently watched the film We Are Marshall.  The film details the true story of a tragedy in 1970 that happened to Marshall University.  After an away football game, most of the team and coaches, as well as several boosters, took a private plane back to the university.  The plane crashed just minutes from landing, killing everyone onboard.  The town was bereft as they mourned their sons, friends, boyfriends, wives, husbands, and teammates.  The University’s Board was set to cancel the 1971 football season, when the few surviving players petitioned to play anyway.  The president was then tasked to find a coach who would be willing to step into this tragic situation – coaching a season that many thought was inappropriate given the deaths, to find enough players when Freshmen were not yet allowed to play per NCAA rules, and to find a supporting coaching staff, including trying to recruit the only assistant coach who had not been on the plane.  The season moves forward and after the first game, which Marshall loses, the head coach and the surviving assistant coach have a heart-to-heart.  The assistant coach explains that the deceased former head coach had always said that the most important thing in football was winning.  And if the current team was not going to win, the assistant didn’t want to coach, because they would be dishonoring the former coach’s memory.  After a long pause, the current head coach confesses that before he came to Marshall, he would have said the same thing:  that winning is the most important thing.  But now that he was there, in the midst of the Marshall community, the most important thing to him was simply playing.

We are a society that glorifies winning.  Not just in sports, but in all of life, we want to be winners.  No one likes to lose because losing, when we are really honest, is not fun.  Of course, we try to teach our children that we cannot always win.  Many a play date argument is settled by the conversation that sometimes we win and sometimes we lose.  We even have a word for being comfortable with losing.  We say we are being “good sports.”  But being a good sport takes work.  We do not like losing.  Losing itches as something deep inside of us – both internally and externally reinforced.  We want to be winners.

Of course no one knows more about losing than King David.  History labels him as a winner, but as we reread his story, we know that David was an intimate friend of losing.  We hear the deep pain of his losing in his final words today, “O my son Absalom, my son, my son Absalom!  Would I had died instead of you, O Absalom, my son, my son!”  We know the pain of losing a child – the sorrow and the grief of that kind of losing.  But David is not just mourning the loss of his child in these words.  He is morning the loss even more deeply because he knows he is indirectly guilty of his son’s death.[i]  If you remember, in the reading we heard last week, Nathan told David that because of his sinfulness with Bathsheba and Uriah that his household will be plagued by a sword.  Through Nathan, the Lord proclaims, “I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun.  For you did it secretly; but I will do this thing before all Israel, and before the sun.”[ii]

God stays true to God’s judgment.  Between last week’s reading and this week’s reading, David’s family starts to fall apart.  His first child with Bathsheba dies.  One of David’s sons rapes his half-sister.  When David does not punish that son, another son, Absalom, takes action, killing his half-brother.  Absalom then flees, and spends years amassing a revolution against David.  Absalom manages to take Jerusalem, and further humiliates David by sleeping with ten of David’s concubines in front of everyone.  David is forced to battle against Absalom to restore the kingdom, but he does so begrudgingly.  Today we hear David trying to make victory as painless as possible, asking his men to deal gently with Absalom.  But Absalom had made too many enemies in the family and kingdom, and when the time came, he was killed in battle.  Though many saw Absalom’s death as a victory, David knew the truth.  Victory in this case was not winning for David.  Victory was just another reminder of the ways in which David’s life had become about losing – about the painful reminder of his sin hanging over his head.

David reminds us of what we have all learned about losing.  Though none of us like losing, we know losing is a necessary and probably valuable part of life.  You see, losing helps us in many ways.  First, losing reminds us of our finitude.  Though we might like to think we are without limits or we can control everything, losing reminds us of the “futility of our personal striving and the frailty of our existence.”  Second, losing gives us the opportunity to reexamine our goals and outlook on life.  Losing can help us see when perhaps we have become overly self-serving, have developed unrealistic expectations, or we have just become distracted by the wrong things in life.  Finally, losing reminds us that our lives are in need of redemption.  Losing can give us a much-needed opportunity to renew our relationship with God.  As one scholar explains, “In this moment of realization, we are liberated to renew our trust in God’s power and in [God’s] purpose for our lives.”  That does not mean we should give up, stop trying, or be overcome by the fear of losing.  Instead, maintaining our trust in God gives assurance that “ultimately, there is no losing without the possibility of redemption.”[iii]

Think for a moment about the ultimate symbol of our faith – the cross.  The cross is both a symbol of loss and victory.  We always remember the victory of resurrection and redemption, but first, the cross was a symbol of death and defeat.  The cross was a humiliating reminder of the brutal death of the one we insist is the Messiah.  Our main symbol was the symbol of ultimate loss – the place where losers go to lose:  lose their life, their dignity, and their power.  That symbol of being a loser is only redeemed because the Redeemer redeems it.  Of course, we should not be surprised.  Every week, we as a community gather and remind ourselves at how we are losers when we confess our sins.  We kneel down and young, old, male, female, single, partnered, good, and bad confess that we lost.  Every single week we confess how, once again, we have lost.

I sometimes wonder how David coped with the sword in his house.  Sure, he had moments of redemption.  Solomon taking the helm at David’s death was one of the best redemptive moves in his family.  But I wonder, on that deathbed, how all the losing in David’s life weighed on him.  In last week’s lesson, David did what all of us do.  He confessed.  He confessed, “I have sinned against the Lord.”  His confession did not make Absalom’s death any less painful.  But his confession, like ours, is redemptive.  Like David, when we acknowledge and confess our senses of incompleteness, “we are able to be freed from the entrapments of a win/lose culture.  God accepts us despite our failings.  This relationship is not earned; [this relationship] is a divine gift.  Accepted and forgiven, we are liberated to celebrate life.  Affirmed and fulfilled by God, we are released to care for others.  These affirmations point to the redemptive side of failure, to the God who accepts losers.”[iv]

When we wear a cross, or we reverence the cross in church, we reverence both the winning and the losing of the cross.  We honor the ways in which the cross represents not just the loss of Christ, but also the brokenness in each of us – the ways in which we have failed.  Only when we honor that loss can we then hold that cross as a symbol of victory.  That cross becomes a symbol of the ways in which Christ redeems us, but also the ways in which we too made new through our losing.  When we embrace the cross in its fullness of expression, we also recognize the fullness of our lives – the good, the bad, and the ugly.  We know that without the embracing of our losing we can never fully claim the victory of our winning through the cross.  Amen.

[i] Ted A. Smith, “Commentary on 2 Samuel 18:5-9, 15, 31-33” 2009, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=365 on August 6, 2015.

[ii] 2 Samuel 12.11-12.

[iii] The ideas in this paragraph and the quotes within come from Carnegie Samuel Calian, “Theologizing in a Win/Lose Culture, Christian Century, vol. 96, no. 32, October 10, 1979, 978.

[iv] Calian, 979.

Forever empty?

Tags

darkness, discipline, Episcopal, God, happiness, journey, Lent, light, Louis C.K., redemption, sadness, sin, technology

Photo credit: http://www.huffingtonpost.co.uk/2013/09/23/louis-ck-texting-driving_n_3974759.html

I was talking to a parent recently about the challenges of raising children.  She reminded me of an awesome interview by Louis C.K. with Conan O’Brien.  The interview itself is funny and, as fair warning, quite crass (do not watch it with impressionable ears nearby – the link can be found here).  But what struck me about the interview is what I would label as pretty powerful theology by Louis C.K.  In his interview, he argues that we use technology to fill our time so that we can avoid the reality that there are parts of life that are tremendously sad and times when we feel utterly alone.  He further argues that by filling up that dark space and not allowing ourselves to fully experience that deep sadness, we never get to true happiness.

I was struck this week about how appropriate Louis C.K.’s words are for the Lenten experience.  I have a couple of parishioners who really dislike Lent and find it horribly depressing.  In some ways I agree with them.  Lent is somewhat depressing, and for some odd reason, that is what I like about Lent.  I never could fully explain that reality until I heard this interview.  What Louis C.K. points out is that sometimes we really need to go to those dark places.  Otherwise, we can never really find the true, deeply abiding happy places too.

In the Episcopal Church, The Catechism in the back of our Book of Common Prayer says this about sin:

Q:  What is sin?
A:  Sin is the seeking of our own will instead of the will of God, thus distorting our relationship with God, with other people, and with all creation.
Q:  How does sin have power over us?
A:  Sin has power over us because we lose our liberty when our relationship with God is distorted.
Q:  What is redemption?
A:  Redemption is the act of God which sets us free from the power of evil, sin, and death.
(BCP 848-849)

Lent gives us the opportunity to really examine our own sinfulness – the ways in which we have distorted our relationship with God, other people, and all creation.  Many of my friends have given up some form of technology for Lent – by not checking Facebook, taking Sabbaths from TV or the internet, or putting down their cell phones at certain points of the day.  My guess is that their discipline will create room for them to contemplate their sinfulness, or as Louis C.K. might say, their “forever empty.”  My prayer for them is that their practice leads to an ability to find their way back to God, who redeems us and helps us find that true happiness.  I am curious about how you are journeying into your own “forever empty” this Lent, and I look forward to hearing how that journey leads to the light.

Homily – Mark 16.15-20, St. Mark the Evangelist, April 25, 2013

Tags

evangelism, forgiveness, homily, Mark, redemption

Today we celebrate St. Mark the Evangelist, author of the Gospel according to Mark.  I have always loved Mark’s gospel.  His writing is so succinct that you have to run to keep up.  He gives very little detail at times, leaving the reader to use their imagination.  Mark feels like the Gospel for the 21st century:  quick snippets that you have to catch before they are gone.

What’s funny about celebrating Mark is that he is the same Mark who bails out on Paul in the book of Acts.  Paul, Barnabus and Mark were to go on a missionary journey, but Mark decided not to go.  Paul was so upset that he refused to travel with Mark on the next trip.  They eventually made up, but Mark is always that guy who turned his back on a missionary journey with Paul and Barnabus.

What I appreciate about this flaw is that Mark gives us all permission to be human, something we do not always give to ourselves.  We are a people who strive to be good Christians, to use the gifts God has given us.  When we fail, we beat ourselves up and wallow in guilt.  We can take more time to forgive ourselves than we take to forgive others.  And we see all our flaws with a magnifying glass – we know our failures better than anyone.

How perfect is it then that we get the gospel lesson for today?  Mark, the guy who bailed on a missionary journey, writes about Jesus’ commission to share the good news.  Mark’s inclusion of this text shows both his humility and his redemption.  If an abandoner of mission can be “Mark the Evangelist” and can write one of the four gospels about Jesus Christ, then there must be plenty of redemption for all of us.

When we were potty-training our daughter, we watched a Sesame Street video about potty training.  One of her favorite parts was a song by Elmo and Grover.  The chorus goes, “Accidents happen and that’s okay.”  Just the other day, I caught my daughter doing something she wasn’t supposed to.  When caught, she looked at me and said, “Accidents happen Mommy, and that’s okay.”  She took a lesson about using the potty and could make it a much larger concept about forgiveness and redemption.  If only we could do the same!  Amen.