Sermon – John 9.1-41, L4, YA, March 22, 2020

Tags

blind man, cause and effect, comfort, Coronavirus, faith, God, good, grace, hope, Jesus, journey, light, questions, see, Sermon, sight, sin, suffering, theology

I must confess to you:  I have been dreading talking to you about this text all week.  The presence of cause and effect in this text is overwhelming.  The text says multiple times that the reason the blind man is blind from birth is because he sinned (and since it was from birth, there is the implication his parents sinned, and the blind man is being doubly punished and exists in double sin).  Those gathered insist that Jesus must be sinful too because he does not follow the law – he heals on the Sabbath, and he cannot possibly speak for or act for God as a sinner.  Jesus also says those gathered are sinners for they cannot see God.  Even at the beginning of John’s story, even Jesus says, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.”

I have not wanted to preach this text today because I do not at feel comfortable with the cause and effect nature of this text, especially what that cause and effect nature seems to imply about suffering.  Can Jesus really be saying this man was made blind so that God could be revealed?  Is this text saying God causes suffering – pain, disability, ostracizing from community, poverty so deep that only begging will ensure survival?  That concept is a huge hurdle for me because that is not at all my theology of suffering.  And I especially do not like hearing that theology of suffering this week – a week when we are watching the cases of Coronavirus creep up in our country and double in our county and have begun asking the same sorts of questions the people in this passage are asking:  Where is God in this?  Why is God allowing not only this terrible virus to happen, but the accompanying societal upheaval?  Is God causing this suffering for some greater good?  This kind of health crisis pulls at all of us and in our innermost, private places, and makes us wonder, even if we cannot say the words aloud, “Did God have something to do with this virus?”  Or sometimes we find ourselves not embarrassingly asking the question, but boldly shouting at God, “What in the world are you doing?  Why aren’t you here fixing this?  How could you do this?!?”  The absolute LAST passage I want to hear when we are asking these bone-deep theological, desperate questions is a text that seems to imply God causes suffering for God’s own glory.

That is why I am especially grateful for biblical scholars who can journey with us in interpreting scripture.  Biblical Scholar Rolf Jacobson took a look at that same verse that has been nagging me all week, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.”  Luckily Jacobson is better at Greek than me.  He explains that the writers of the New Revised Standard Version inserted text into the English translation that simply is just not there.  In the original Greek, the words “he was born blind,” are not there.  Instead of the text saying, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him,” the text actually says, “Neither this man nor his parents sinned [period].  In order that God’s works might be revealed in him, we must work the works of him who sent me…”  According to Jacobson, Jesus is not saying the man was blind so God could be revealed.  Jesus is saying no one sinned.  But given the situation, God has given his disciples the opportunity to do something good to reveal God’s goodness.[i]  In other words, God does not cause suffering.  But God can use us in the midst of suffering for good.

I don’t know about you, but that has shifted my understanding of this text completely.  All of the arguing about who sinned, what laws you must follow to be holy, and who should be in or out are a distraction.  The same can be true of us.  When we start trying to logic our way through fault, or sin, or blame – even blame on God, we lose our way; we become blind like those gathered and arguing in our text today.  Instead, this text is inviting us to ask different questions.  Instead of whose sin caused this virus, we can ask, “How can I be a force for good in the midst of this virus?”  Instead of why God is doing this or allowing this to happen, we can ask, “Where are the opportunities to see God acting for good in the midst of suffering?”  Instead of where is God in this, we can ask, “Where am I finding moments of God’s grace in this?”  I am not arguing our questions and demands of God are not valid at this time.  In fact, I think our quiet doubt of and our raging anger at God are perfectly normal – and maybe even necessary for honest relationship with God.  What I am arguing is this text is not a reinforcement of our sense of darkness, but instead an invitation into light – an invitation to seeing when we may feel blinded.  My prayer this week is that we stumble into those moments of light this week – that we find those moments of grace upon grace that give us renewed comfort, hope, and faith.  May God bless you in the journey toward the light.  Amen.

[i] Rolf Jacobson, “Sermon Brainwave #713 – Fourth Sunday in Lent,” March 14, 2020, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=1240, on March 19, 2020.

Sermon – John 18.1-19.42, GF, YC, April 19, 2019

Tags

broken, community, cross, darkness, disciple, find, God, Good Friday, humanity, identity, incomplete, Jesus, lost, passion, prayer, Sermon, sin

When I was in college, I would occasionally find myself sitting in the back of the enormous Chapel.  Sometimes I do not even remember actively choosing to go inside the Chapel.  Somehow my body seemed to know I needed something before my brain did.  The cavernous, quiet building rarely had large crowds.  Or maybe my late-night study sessions meant I was there after everyone had left.  Regardless, I would find myself on a hard, wooden pew, just sitting there.  I am not sure I was there praying necessarily.  At least not in the traditional sense.  More often I was sitting there in desperation.  Sometimes I was at the end of a semester, completely overwhelmed and feeling incapable.  Other times, I was feeling a deep sense of loneliness, despite being surround by tons of friends and classmates.  Other times, I simply felt lost, not sure about my purpose or what in the world God was doing with my life – if God was even there at all.  But mostly, when I sat on those pews, surrounded by magnificent beauty and architecture, I felt a profound hole in my heart.  That Chapel was sometimes the only place I could go and be honest about my profoundly weak humanity.

I think worshiping on Good Friday is a little bit like that.  Unlike other times of worship, we do not usually come to this service looking for praise and joyful singing.  Instead, this day is a day where we willingly come to acknowledge and honor those parts of our lives where we feel a profound sense of brokenness, sinfulness, and incompleteness.  We read Scripture that speaks to our deepest pain and suffering.  We say prayers that address the fullness of need for ourselves and the world.  And we venerate the cross – staring at the object that brings into sharp focus our weakness and humanity, and our need for something bigger than ourselves.

On a day like today, I am grateful for John’s Passion Narrative.  All the Passion Narratives from the gospels tell a similar story – the last moments of Jesus’ time with the disciples, his trial and crucifixion, and his death.  And despite the fact that the story in all four gospels is heart-wrenching, something about John’s version digs deeper – shines a light into those dark places we prefer to keep hidden from the light of day.  But in John’s gospel, there is nowhere to hide.  We experience a deep sense of being bereft of our own sinfulness as the sins of those in our narrative mirror our own.  These are not just the common, everyday sins of life.  The sins of the characters today are the sins of denying our very own identity.

Often when we talk about Judas, we think of his failure as a thing he did to Jesus.  But Judas’ sin goes deeper than betrayal of Jesus.  Judas denies his very discipleship.  After all those years of following Jesus, trusting the salvific work of the Christ, believing and proclaiming Jesus’ Messiahship, Judas denies his discipleship by no longer following and instead trying to control the work of God.  You see, Judas follows Jesus because he believes Jesus is starting a political revolution – is becoming the conquering Messiah.  Jesus is not living into that identity as much as Judas wants, so Judas gives Jesus a push.[i]  But when Judas brings all of those soldiers to the intimate place where he discovered his identity as a disciple, we see how deep Judas’ sinfulness goes.  The garden had been a home for the disciples – where they had gathered regularly, in intimate community.  To bring those soldiers there – to the place that defined his own discipleship – is the marker not of an indiscretion, but of a complete denial of who he is.  In John’s gospel, the last appearance of Judas is not of remorse, or suicide, or judgment of Judas.  John simply says, Judas stands “with them.”  With them is not just a physical location; with them is a theological one.  By seeking to control Jesus, by walking away from relationship with Christ, and by standing against Jesus in the very place of intimate identity-making, Judas takes a new identity.  He denies his discipleship, and instead stands with them.[ii]  And as much as we might want to judge Judas, we all know that there have been times when we were fed up with God, and decided to take matters into our own hands.  The more we think we know better, the further we step away from following Christ, denying our own identity in Christ.  The more we seek control, the further we step away from our intimate relationship with Jesus, and instead stand with someone or something else.

Peter denies his identity in a slightly different way.  When we read John’s gospel, we can easily conflate John’s version with the versions from Matthew, Mark, and Luke.  In those gospels, Peter is asked whether he knows Jesus.  His response is he does not know the man.  But in John’s gospel, the question to Peter is different.  He is not asked if he knows Jesus, but whether he is Jesus’ disciple.  To say, “I am not,” is not just a denial of knowledge.  Peter is denying his very identity.  As Karoline Lewis asserts, “In the Gospel of John…Peter’s denial is not of Jesus but of his own discipleship.  …To deny discipleship is to deny one’s relationship with Jesus and the intimacy that makes Jesus and his followers virtually inseparable.  Peter does not deny Jesus, but denies being a disciple.”[iii]  Because we live in a time when we are rarely asked about our identity as people of God, we think of ourselves as immune to Peter’s temptation or somehow incapable of such identity denial.  And in some ways, we may be right:  our denial of identity is not usually as straightforward as Peter’s.  But that doesn’t mean we do not regularly reject our identity.  In small, everyday ways, we find ourselves making accommodations that fracture our intimacy with Christ – decisions that we can rationalize at the time, but when we look back realize have become of slow pattern of denying whose we really are.  And before long, we get so far from discipleship that no one even knows we are Christ’s disciple.

But the denials of identity are not just limited to Christ’s disciples.  Even the religious authorities lose themselves in their attempt to squash the Jesus movement.  The leaders of the faith community are so convinced that Jesus is wrong, they negotiate with a secular leader to get what they want.  And when Pilate, who knows what they want is wrong, pushes them to recognize they are wrong, the religious authorities say something that seems innocuous enough.  But saying, “We have no king but the emperor,” is the ultimate denial of their identity as a people of God.  The people of faith, who were once freed from a king over them, who journeyed forty years, claiming God as their king, who have an everlasting covenant with God, deny the covenant to get what they want.  By claiming the emperor, they deny their very identity.  The people of God, who are about to prepare the Passover feast – the feast that celebrates their release from Pharaoh, “embrace a latter-day Pharaoh whose overthrow the Passover is intended to celebrate.”[iv]  Although we like to demonize the chief priests, we too have pledged loyalties to things other than God.  Perhaps not as dramatically as the religious authorities, but we have all known those moments when a declaration slipped out of our mouths that we later come to realize was denial of everything we claim to be.

On this most holy of days, we can journey so far into the darkness of humanity, of the ways we deny our very own identity, that we can walk out of this beautiful historic chapel feeling lost – having received no encouragement for our bereft hearts.  But I do not think the point of Good Friday is to walk with us into the darkness without giving us a sliver of light to hold onto in these next hours.  Though our reading ends with the finality of Jesus in a tomb, where we are better left is at the foot of the cross.  At the foot of the cross is where we find identity again.  At the foot of the cross, we find a new community being formed.  Jesus gives his mother to the beloved disciple; and to the beloved disciple, he gives his mother.  In other words, Jesus creates a community of mutual care – a new family, a place of forming identity in Christ, even as Christ is departing.[v]  The very reason we gather in community on Good Friday is because we need this group gathered here – this group gathered at the foot of the cross – to bring us back from the denials of our identity, and help us reclaim whose we are.  Today is certainly a day for claiming how deep our own betrayal of God is, but today is also a day of claiming a community who can help us walk back.

I think that was what I was doing all those years ago in college as I sat on those cold, hard pews of the Chapel.  I knew I was lost, that my angst was not just the anxiety of tests and deadlines, but was a much deeper angst about identity.  And although that Chapel was mostly empty, that Chapel reminded me of all the times I had gathered in sacred spaces with the community of the faithful.  Even when the Chapel was empty, the Chapel was somehow a reminder of the mothers and brothers who gathered with me at the foot of the cross.  The only difference today is you do not have to imagine a community gathered with you at the cross.  We are right here with you.  We are struggling right along with you on this journey called discipleship.  Together, starting at the foot of the cross, we will find our way.  Amen.

[i] Jim Green Somerville, “Pastoral Perspective,” Feasting on the Word, Yr. C, vol. 2 (Louisville:  Westminster John Knox Press, 2009),300, 302.

[ii] Karoline M. Lewis, John (Minneapolis:  Fortress Press, 2014), 218-219.

[iii] Lewis, 222.

[iv] C. Clifton Black, “Theological Perspective,” Feasting on the Word, Yr. C, vol. 2 (Louisville:  Westminster John Knox Press, 2009),303.

[v][v] Lewis, 229.

On Race, Lent, and Children…

Tags

America, brokenness, children, Civil Rights, confess, Jesus, Lent, prayer, race, racism, repentance, shame, sin, unite

Photo credit:  Jennifer Andrews-Weckerly; reuse only with permission

This past week, our family traveled to Mississippi to visit friends.  On the trip we were able to see both the Mississippi Civil Rights Museum in Jackson, and the National Civil Rights Museum in Memphis, Tennessee.  While the museums were appropriate for our older child, who has been studying the Civil War and Reconstruction in her Social Studies Class, our younger child was a bit mystified by the museums.  She struggled with understanding the concept of history versus modern day, but she especially struggled with why people were hurting and killing each other.  She clearly made the connection that Caucasians (or “peach-skinned” people as she called them) were being mean to African-Americans (or “brown-skinned” people), but she could not fathom why.  With every video or picture, I was barraged with questions about why people were doing what they were doing, or why someone would kill someone like Martin Luther King, Jr.

Explaining the atrocities of American racial history to a five-year old is one of the most gut-wrenching experiences I have had.  I already struggle with the shame of our history and my participation in racism.  But to expose my child to the sinfulness and brokenness of our country made the shame deeper.  As the museum bombarded me with statistics around racial disparities, as prerecorded voices shouted out awful words that were once shouted out to people of color, and as “Precious Lord,” or “We Shall Overcome,” played overhead, I was reminded of all that we have been through as a country, and how much further we have to go.

In Lent, we do a lot of confessing of our sinfulness and working on repentance.  On Ash Wednesday, we confessed our exploitation of other people, our blindness to human need and suffering, and for “all false judgments, for uncharitable thoughts toward our neighbors, and for our prejudice and contempt toward those who differ from us.”[i]  In the Great Litany this Lent, we prayed, “From all blindness of heart; from pride, vainglory, and hypocrisy; from envy, hatred, and malice; and from all want of charity, Good Lord, deliver us.”[ii]  In the Exhortation in the Penitential Order, the priest asked us to “Examine your lives and conduct by the rule of God’s commandments, that you may perceive wherein you have offended in what you have done or left undone, whether in thought, word, or deed. And acknowledge your sins before Almighty God, with full purpose of amendment of life, being ready to make restitution for all injuries and wrongs done by you to others; and also being ready to forgive those who have offended you, in order that you yourselves may be forgiven.  And then, being reconciled with one another, come to the banquet of that most heavenly Food.”[iii]

As we finish these last days of Lent, as we hear the passion narrative on Sunday, and as we walk the days of Holy Week next week, I am reminded of how much work we still have to do.  For me, I will be contemplating the ways in which I participate in the systems and practices of racism in our community, working to not only be better, but to teach my children to be better.  And knowing our work of repentance is on-going, I look forward to our Eastertide book study that will allow us to delve into these issues even more.  This week I pray for the whole human family:

O God, you made us in your own image and redeemed us through Jesus your Son: Look with compassion on the whole human family; take away the arrogance and hatred which infect our hearts; break down the walls that separate us; unite us in bonds of love; and work through our struggle and confusion to accomplish your purposes on earth; that, in your good time, all nations and races may serve you in harmony around your heavenly throne; through Jesus Christ our Lord.  Amen.[iv]

Photo credit:  Jennifer Andrews-Weckerly; reuse only with permission

[i] Book of Common Prayer (BCP), 268.

[ii] BCP, 149.

[iii] BCP, 317.

[iv] BCP, 815.

Homily – Mark 11.1-11, 14.1-15.47, PS, YB, March 25, 2018

Tags

complicit, God, Holy Week, homily, Jesus, love, Mary, Palm Sunday, participate, physicality, relationship, senses, Sermon, silence, sin, tomb, uncomfortable, visceral

When I did my AmeriCorps year of service at a food bank in North Carolina, the warehouse manager was from Liberia.  Eugene and I talked about a lot of things, but one favorite topic was the church.  When Holy Week rolled around, I remember Eugene telling me about Good Friday in Liberia.  On the way to church on Good Friday in Liberia, the children lead a procession.  The children carry an effigy of Jesus, and all the children take turns flogging the effigy of Jesus all the way to the church.  I remember being mortified when I learned about this tradition, wondering who in their right mind would invite children to participate in worship in such a gruesome, grotesque way.

The weird thing is, this mortifying tradition is not all that dissimilar to the physicality of our own worship today.  Today, we invite everyone to vigorously wave palms hailing Jesus Christ the king; then we have voices from our parishioners narrate the text, sometimes taking roles of people like Judas, Pilate, or denying Peter; and if that were not bad enough, then we put the words, “Crucify him!” in bold in our bulletins, reminding everyone to shout the words together.  The practice is so visceral that I often notice many people resist participating.  I cannot tell you how many photos I had to scroll through to find a good Hickory Neck Palm Sunday processional photo this year.  In what is supposed to be replica of joyously welcoming the Messiah, Hickory Neck-ers rarely take more than one palm, we hold them upright so as not to seem too zealous, and forget about a smile or look of excited victory.  I do not know if we feel silly or if we know all too well what comes next so we resist, but we struggle to engage in even the joyful part of today’s liturgy.

And I have rarely found an Episcopal Church anywhere who wholeheartedly joins in the chant, “Crucify him!”  We are so uncomfortable with that part of the liturgy.  More often people do not say the words at all, or they embarrassingly mumble the words.  Sometimes I see people tense up if those beside them enthusiastically participate too much.

Our resistance is futile though.  As if we hesitantly wave palms, or if we stay silent while the crowd demands we crucify Christ, we somehow avoid complicity with this humiliating atrocity.  But we are complicit with sin every day, in the most heinous ways.  We are complicit as our neighbors decide between housing, health care, and child care costs.  We are complicit as racism creates separate, unequal experiences for our citizens.  We are complicit as our God invites into a new way and we say “no.”

That is why the church offers us this very tactile, primal service today.  We wave the palms with fervor today because we remember the ways in which we see in part – the ways in which we manage to follow Christ, even if we do not understand what Christ is doing, even if we do not catch how Jesus inverts his triumphal entry on the back of a young donkey.  We fully participate in the words of today’s passion in order to remind us to “stop abusing the image of God revealed in the dignity of every human being.”[i]  And then we let those final words soak in today, as we stand with Mary Magdalene and Mary the mother of Joses, silently at the tomb, seeing where Christ’s body is laid.

What we do in worship today is actually the perfect entry into this most Holy Week in Church.  Now some priests will tell you that we combine the liturgy of the palms with the passion narrative today because the designers of the Prayer Book knew that many of you would come on Palm Sunday, skip the days of worship during Holy Week, and then show up on Easter Sunday without having walked from this triumphal entry into Jerusalem through the cross and tomb.  And maybe they were right (though I know most of you rearranged your schedules this week for Holy Week services).  But more importantly, even if you walk through this journey with Christ this week, the reason we pair the Palms with the Passion is that we could never go from the Palms to the Resurrection without the connection to the cross.  The triumphal entry into Jerusalem makes no sense without the cross; the irony of that festive procession only makes sense when you are standing silently and bleakly at the tomb.

I know today is uncomfortable.  I know today is confusing, and oddly visceral, and may even be a bit overwhelming.  But today, and perhaps all this week if you are able to join us, allow the senses to take over.  Allow the sights, and smells, and touches, and sounds, and tastes to overwhelm you this week.  Allow the ache of standing with Mary Magdalene and Mary the mother of Joses to sink deep into the same body that has waved palms and shouted awful things today.  Because only when our senses are that overwhelmed are we able to see that the cross is not about suffering and death, but rather is about a relationship that holds.  Only then will we find a “love stronger than death, that can withstand whatever the forces of evil do against [love], and that can hold suffering even as [love] struggles to alleviate [suffering].”[ii]  What feels like an empty, guilty ache today instead becomes a sign of how God overcomes terror, enfolds us in Life, and dwells with us forever.[iii]  But until then, stand with the Marys and with one another at the tomb in silence.

[i] Michael Battle, “Pastoral Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville:  Westminster John Knox Press, 2008), 182.

[ii] Margaret A. Farley, “Theological Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville:  Westminster John Knox Press, 2008), 182.

[iii] Farley, 184.

On the Timelessness of Scripture…

Tags

#metoo, Apocrypha, Christ, Daniel, dignity, harassment, kingdom of God, love, men, power, respect, scripture, sin, Susanna, women

This reflection is from a book of devotions that our youth group at Hickory Neck created for our parish’s use this Lent.  Each day, parishioners offer their reflections on the text assigned for that day in Lent.  This is my reflection on an apocryphal writing, Susanna 1-9, 15-29, 34-62.  If it is unfamiliar to you, I highly recommend reading it first.  You can find the text here.

**********

I am struck by the timeliness of Susanna’s story.  Because Susana is a book from the Apocrypha, most Christians do not know her story.  But her story joins the chorus of the many #metoo stories of sexual assault and harassment we have discovered in the last six months.  Susanna’s story is a story of the abuse of power.  Though the two elders purport to give Susanna a choice, either choice will leave her devastated.  Though she chooses the option that feels free from sin, her choice will lead to her condemnation and death.  In truth, she has no choice – the men sinfully exert power of her.

What encourages me about Susanna’s story is that there is a man who uses his power for good.  We are told that God stirs up the holy spirit of Daniel, and Daniel (a man of power in his own right), responds, eventually proving Susanna’s innocence.  Daniel’s role in this story reminds us that God longs for us to use our power for good.  The #metoo stories of our day are not just the stories of women.  They are stories about all of us – stories of how we, men and women, are to love as Christ loves, and to respect the dignity of every human being.  How might we be agents of love, using our power today to help those without power?  How might we be agents in bringing about the kingdom of God?

Sermon – Jeremiah 31.31-34, Psalm 51.1-13, L5, YB, March 18, 2018

Tags

clean, comfort, communion, covenant, exile, God, heart, Lent, persistence, Psalm, relationship, repentance, Sermon, sin, sinfulness, ten commandments

As we heard our psalm today, you may have thought the psalm sounded familiar.  And you would be right.  Just under five weeks ago, we said this exact same psalm on Ash Wednesday.  After we were invited into a holy Lent – one of fasting, self-examination, and repentance, and ashes were spread across our foreheads, we said this psalm.  “Have mercy on me, O God…For I know my transgressions, and my sin is ever before me…[I have] done evil in your sight…” we confessed.  We begged God to create in us a clean heart and renew a right spirit within us.  I wonder how saying these words again, just several weeks later, feels today.  Perhaps after weeks of following your Lenten discipline, you feel closer to that clean heart and renewed spirit.  Maybe you are making your way out of Lent and the repetition of Psalm 51 feels unnecessary because you have completed your repentance work.  But maybe Psalm 51 feels unattainable, because your sinfulness feels like something you cannot shake.

If you are in the latter category, and if, in fact, you are beginning to wonder if you will ever master this sinfulness thing, take heart.  I actually say verse eleven of this psalm every time I celebrate the Eucharist.  Week in and week out, whether we are in Lent, Eastertide, or Ordinary time, even after I have prayed and confessed with the community, before I approach the altar to celebrate holy communion, I say these same words, “Create in me a clean heart, O God, and renew a right spirit within me.”  Whether in a season of penitence or not, whether I have already celebrated Eucharist two times earlier in the morning, I still pray Psalm 51.11, longing for the God of mercy and hesed, or loving-kindness, to create in me a clean heart.

That is why I think the beginning of our liturgy was so hard today.  As part of the penitential order, we prayed the decalogue, or the ten commandments.  With each commandment, we responded, “Amen. Lord have mercy.”  Reading the decalogue in scripture, as we did just a few weeks ago in Lent is a bit different – somehow having them in paragraph form makes them more palatable – with only certain commandments jumping out at us as areas of improvement.  But praying them is more difficult.  With each commandment receiving a closing petition, the idea is hammered home – we struggle with every last one of these commandments.  Now I can imagine what you are thinking – but I have never murdered.  While that may be true, the poor and the oppressed die every day because no one cares enough to change policy or ensure each person gets help.  Or maybe you are muttering that you have never put any gods before our God.  But we commit idolatry every day when we believe money or even we ourselves are in control instead of our God.  Each petition we pray in the decalogue reminds of how deep and diverse our sinfulness is.

But here’s the funny thing about those commandments – the Israelites could not follow them either.  The Israelites had been rescued from slavery and protected relentlessly.  Once the Israelites were finally in safety and heading to the Promised Land, God created a new covenant with the people.  God sent Moses up the mountaintop and had Moses write the law on tablets – the law that would guide the people into faithful, covenantal living.  But before Moses could even get down the mountain and deliver the covenant to the people, they had already created the golden calf – an idol in the place of God.  They people would struggle so much with the ten commandments that a whole generation of God’s covenantal people would not be allowed into the Promised Land – not even Moses himself.  Although God intended for the decalogue to shape the lives of the people and to create the boundaries for the covenant, and although none of the petitions are all that unreasonable, yet still the people would break their covenant with God time and again.

We are just like our ancestors.  I was just retelling a parishioner this week about my Lenten discipline in college.  You see, in college I picked up a bit of a potty mouth.  It got so bad that my freshman year, I decided to charge myself a quarter for every curse word I uttered, with the plan of giving the proceeds to church on Easter.  By the end of week two in Lent, I had to reduce the fee to a nickel because I could not afford the fee!  And the funny thing was that every year in college was the same.  “This year!  This year I will master my filthy mouth.”  And every year I would have to reduce the fees.  We are creatures of habit, masters of repeated sinfulness, just like our ancestors.

That is why reading Jeremiah is so powerful today.  Jeremiah writes in a time of desperation for the people of God. The Babylonians have razed the temple and carried King Zedekiah off in chains.  Effectively, the Babylonians have “destroyed the twin symbols of God’s covenantal fidelity.”[i]  Sometimes we talk about the exile so much that I think we forget the heart-wrenching experience of exile.  Being taken from homes and forced to live in a foreign land is certainly awful enough.  But the things that were taken – the land of promise, the temple for God’s dwelling, the king offered for comfort to God’s people – are all taken, leaving not just lives in ruin, but faith in question.  But today, in the midst of the physical, emotional, and spiritual devastation, Jeremiah’s reading says God will make a new covenant.  God knows the people cannot stop breaking the old covenant, and so God promises to “forgive their iniquity and remember their sin no more.”  Instead of making the people responsible for the maintenance of the covenant, God goes a step further and writes the law in their hearts, embodies God’s way within the people.

The words of Jeremiah in the section called “the Book of Comfort,”[ii] and this new covenant by God, show a God whose abundance knows no limits.  God offers this new covenant to a people who surely do not deserve another covenant.  God has offered prophets and sages, has called the people to repentance, has threatened and cajoled, and yet still the people could not keep the basic tenants of the covenant established in those ten commandments.  But instead of abandoning the people to exile, God offers reconciliation and restoration yet again.  And because God knows we have no power in ourselves to help ourselves, God basically says, “Here.  Let me help you.  Let me write these laws in your hearts so that you do not have to achieve your way into favor with me, but you will simply live faithfully, living the covenant with your bodies and minds.”  And when even that does not seem to work, God sends God’s only son.  God never gives up on us or our relationship with God.  Even all these years after Christ’s resurrection, God is still finding new ways to make our covenant work.

I have had parishioners attend two services in one day – maybe they were a speaker at two services or maybe they sang in two different choirs.  Invariably, one of these multi-service attendees will ask me, “Should I take communion again?  I shouldn’t, right?”  I always chuckle because I have to remind them that I take communion three times every Sunday – sometimes four or five if I take communion to someone homebound on a Sunday.  I confess all those times, I pray all those times, I say those words of Psalm 51 all those times, “Create in me a clean heart, O God, and renew a right spirit within me.” Lent is the same way – sometimes we are confessing multiple times in one day.  Sometimes we need to say the decalogue, and we need to confess our sins, and we need to hear Psalm 51.  And before we go to bed, we may need to confess to God again.  We do all those things with confidence because our God is a god of mercy, hesed, and restoration, always looking for ways to renew God’s covenant with us.  God’s persistence with us is what inspires our work this Lent.  So yes, create in us clean hearts, O God, and renew a right spirit within us – every week, every day, every hour.  Amen.

[i] Richard Floyd, “Pastoral Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville:  Westminster John Knox Press, 2008), 122.

[ii] Jon L. Berquist, “Exegetical Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville:  Westminster John Knox Press, 2008), 123.

On Race and the Pilgrimage Ahead…

Tags

action, call, God, journey, pilgrimage, race, racism, sin, transform

Photo credit:  parentingsquad.com/6-ways-to-improve-race-relations-at-home

Last summer a confluence of events happened.  I heard an interview with the author of Homegoing that made me want to read her novel about the history of the slave trade in Ghana and America.  I learned of a Diocesan pilgrimage to Ghana.  I was invited to a racial reconciliation discussion group in the community.  And my Netflix queue brought up two movies in a row – Lee Daniel’s The Butler and Straight Outta Compton.  As I read, watched, listened, and prayed, I wondered if God might be inviting me and our church community to talk more deeply about race.

So we did.  We read Homegoing at our church and our discussions were vulnerable and beautiful.  We went to a play in Colonial Williamsburg about the difficulty of serving as black and white interpreters in a time of slavery.  We hosted an Anglican priest from Ghana, prayed for this year’s Ghanaian pilgrims, and encouraged parishioners to consider a pilgrimage themselves.  We hosted a Bible Study with a predominantly African-American church. And we watched sports films that addressed racial relations.  At some point this summer, about a year after my initial epiphany, I began to wonder if I were beating the same drum too often.  Maybe race was a conversation we needed to give a rest.

And then the protests and counter-protests happened in Charlottesville.  As I watched hatred, racism, and violence on full display, as I saw rage, indignation, and entitlement in protestors’ eyes, and as I watched peaceful resistance dissolve into violent resistance, I knew we were not done with this race topic.  The scars are so deep and the impact is so rampant that we may never be done.  But fatigue, especially by white people, is not an excuse to disengage.  This week, I invite you to consider what you want to do in your life and in your community about racism.  If you are looking for suggestions, I commend the concrete suggestions by the Diocese of Virginia found here.

For me, I am committing to staying involved in our local ecumenical racial reconciliation discussion group.  I will keep inviting our church into race-related conversations, and encourage our exploration of our own complicity with the sin of racism.  I will keep reading and learning.  And I want to commit to going to Ghana with our Diocesan pilgrimage group.  I am not sure our family can afford it (I guess you know what to get me for my birthday!), but I feel God pushing me to walk through those slave castles, to learn in-person our shared history, and see the impact of slavery on another country.  I feel drawn to walking with fellow pilgrims of both white and black races, seeing how God might transform me on the journey.  If you feel similarly called, please join us next summer.  Or if you know you cannot make the pilgrimage, but want to financially support our engagement, I will help you become a partner with us.  Whatever you choose, do something.  I look forward to hearing about how God is calling you or how God is already using you for change.

On the Legacies we Leave…

Tags

action, change, dignity, immorality, indignation, legacy, Monticello, righteous, sin, slavery, Thomas Jefferson

This past weekend, my husband and I took a trip to Monticello.  Before I tell you much about my experience, I must confess that I am not a Thomas Jefferson scholar by any means.  I knew his role as a founding father, how revered he is – especially in this part of the country, and more recently, that he was likely the father of several children through a slave he owned.  Though my knowledge was admittedly superficial, that combination of information left me wanting to know more about this prominent man in American history.

Knowing the role Jefferson played in history and his relationship to Sally Hemings, I was surprised to learn Jefferson had written quite a bit about the immorality of slavery.  He found the practice of slavery and the slave trade to be an abomination; and yet, he also found extracting himself from the institution to be insurmountable in his generation.  As I listened to Jefferson’s revolutionary words, I felt myself becoming angry.  If Jefferson was so incensed by the system, feeling morally convicted, why didn’t he do something about it?  Why didn’t he work for change?

Now, I know the counterarguments.  Of slave owners, Jefferson was one of the less brutal ones.  Jefferson was a product of his day – an entire nation and economy caught up in and dependent upon the institution of slavery.  But despite those acknowledgments, I felt frustrated.  Of all the amazing legacies Jefferson left, and with the brilliant mind he had, why not more action against slavery?  And if he could not affect systemic change, why not at least change the system at Monticello, freeing and hiring the slaves he owned?

Luckily, my righteous indignation only lasted a few minutes.  In the midst of my anger at Jefferson, a deeper truth hit me like a ton of bricks.  I realized I am leaving a legacy around the issue of race too.  When relatives look back at my life hundreds of years from now, what will they say about my inaction around racial reconciliation?  Will they look at the violence against and degradation of African-Americans in the twenty-first century and say, “Why didn’t she do more?  If she believed in the dignity of every human being, why didn’t affect change?”  It would be easy to leave Monticello or any discussion about slavery feeling a sense of moral superiority.  Instead, I invite you to join me in reflecting upon our complicity with the sin of racism in our own day, considering how we might change our own legacy.

Sermon – John 14.15-21, E6, YA, May 21, 2017

Tags

abide, Advocate, Bible Study, hard, Holy Spirit, Jesus, love, Paraclete, promise, relationship, separation, Sermon, sin, work

If you could have any person, living or dead, over for dinner, who would it be?  We have all played the game.  Either you were asked the question at a job interview, you used the question as part of an icebreaker, or you shared the question at the family dinner table as a conversation starter.  The answers are always telling – some would like to have dinner with their favorite celebrity or sports hero; some would love to talk to a famous figure in history, like Martin Luther King, Jr. or Abraham Lincoln; while others would want to have dinner one more time with a loved one who has died.  Invariably, though, someone will give the answer we all get to eventually.  If we could have dinner with any person, dead or alive, we would want to have dinner with Jesus.  We could finally ask Jesus all the answers to our questions!  We could ask Jesus what that one parable means that we can never figure out.  We could ask Jesus what death and eternal life are like.  We could ask Jesus why things are the way they are today and what he plans on doing about them!  The options are endless and the gift of that time with Jesus seems like the gift a magic decoder ring for life.

Except, I am not sure that dinner with Jesus is the best answer to that age-old question about dinner guests.  If you remember, Jesus was not always the easiest to understand.[i]  Think about all those parables that no one understood.  Think about all those times Jesus said something to the disciples that they could not comprehend.  Think about all those times that Jesus was challenged by Pharisees, foreigners, and faithful alike, only to get cryptic, unexpected answers.  Though we like to think we would have understood better than all of those, I suspect that even a modern-day dinner with Jesus would leave us with way more questions than answers.

That’s why I love our gospel passage today.  Jesus is preparing to leave his beloved disciples.  He has gathered them for a last meal, has washed their feet, and is sharing with them all his last instructions and words of wisdom.  The anxiety of his disciples is rising as they start to piece together how Jesus is giving what we now call his “Farewell Address.”  To those anxious, confused, uncertain disciples, Jesus offers a promise.  Jesus says, “I will not leave you orphaned.”  Instead, Jesus will send the Advocate.  Actually, he says, God will send, “another Advocate, to be with you forever.”  The first Advocate is Jesus himself.[ii]  Unlike Jesus, who is limited by time and space, the next Advocate will be with us forever.  The text tells us that the Advocate will abide in us – will actually be in us.  That word, “Advocate,” is alternatively translated as “counselor, comforter, helper, mediator, or broker.”[iii]  The word in Greek is Parakletos or Paraclete, which literally means “to call alongside.”  This Holy Spirit, this second Advocate, is the one who is called to be alongside us.[iv]

In just a couple of weeks we will celebrate the fulfillment of Jesus’ promise today.  The celebration of Pentecost is a significant feast for us because what Jesus promises in his Farewell Address finally comes to fruition.  Not only does the Spirit fill for us a spiritual need, the Spirit also fills for us a practical need.  You see, throughout his final instructions, through both word and deed, Jesus gives the disciples one final instruction – to love.  Jesus wants his followers to embrace, “not an abstract philosophical concept, but the lived reality revealed in the life, relationships, and actions of a simple Nazarene who looks and talks like them and lives simply among them.”[v]

This past week, our Tuesday night Bible Study group invited a Bible Study group from New Zion Baptist Church to join us for a mutual Bible Study.  After having talked quite a lot about race relations here at Hickory Neck, and having watched our country struggle with race, our Bible Study group decided the best thing they could do was to start building relationships with people of color.  Intentionally or not, the group selected 1 Corinthians 13 as their text for study.  Most of you who have been to a wedding will know this text by heart.  “Love is patient, love is kind…”  On and on we hear Paul talk about the characteristics of love – how love is not envious, boastful, or rude; how love does not insist on its own way, and is not irritable or resentful.”  Just like with a wedding, on the surface, the text was quite romantic for what we were trying to do – talk about loving each other and how we could do that as two different communities.  But what we realized as we studied and reflected on the text is the more we talked about love, the less romantic love felt.  Quite the opposite, we realized the love we Christians are called into is hard work.  We talked about how hard being patient and kind are.  We talked about how hard not being irritable or resentful can be, and how often we insist on our own way.  What seemed like a simple text for a simple gathering – an interracial Bible Study on love, suddenly felt anything but simple.  As we shared our stories, we realized not only did we have a massive amount of work to do on ourselves, we would also have a massive amount of work to do if we were even going to attempt to love each other.

That is why Jesus’ promise today, the promise of the one who comes alongside of us, is so incredibly powerful.  Because if the disciples recall the ways that Jesus feeds the hungry, touches lepers, heals the sick, speaks and acts with care and regard toward women, shows compassion and fiercely protests against injustice,[vi] and then realize that Jesus wants them to do the same in his absence, they could indeed become overwhelmed.  They cannot even seem to get through Jesus’ farewell address without one disciple departing to betray him, and the promise of another disciple who will deny him.  How in the world will they manage to master the simple and yet enormous work of love?!?

Toward the end of our Bible Study, as we became more and more sober about the enormity and humbling nature of living a life of love, someone finally stood up and said something quite simple.  He confessed he did not have any answers and perhaps was not sure he could do what Jesus would want for us.  But what he would do is go and have coffee with anyone who was willing.  That’s all.  Coffee.  It was a simple offer, and maybe seemed like nothing on the surface.  But that offer of coffee was profound.  In that offer was an unspoken confession of sin and separation, and a commitment to turn toward love and relationship.  After over an hour of talking about love, that offer of coffee was a commitment to not just talk about love, but to act on love.

I believe the ability of that parishioner to offer coffee came because the Paraclete, the Advocate, the Spirit was abiding in him.  Jesus had not left him an orphan.  Jesus sent another Advocate who empowered him to be an agent of love.  That is the power of the gospel today.  We will never likely get that dinner with Jesus, even though I am not convinced that dinner would help us anyway.  But we do get dinner with the Spirit – everyday, offering us God’s presence and spirit of truth, empowering us to be agents of love.  We get a dinner with our Advocate, who invites us to pull up another chair, so that we can share that love with our neighbor – one coffee at a time.  Amen.

[i] N. T. Wright, John for Everyone, Part 2 (Louisville: Westminster John Knox Press, 2004), 63.

[ii] Linda Lee Clader, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 2 (Louisville:  Westminster John Knox Press, 2010), 491.

[iii] Larry D. Bouchard, “Theological Perspective,” Feasting on the Word, Yr. A, Vol. 2 (Louisville:  Westminster John Knox Press, 2010), 492.

[iv] Karoline M. Lewis, John:  Fortress Biblical Preaching Commentaries (Minneapolis:  Fortress Press, 2014), 191.

[v] Nancy J. Ramsay, “Pastoral Perspective,” Feasting on the Word, Yr. A, Vol. 2 (Louisville:  Westminster John Knox Press, 2010), 492.

[vi] Ramsay, 492.

Sermon – Jonah 3.1-10, Psalm 51.11-18, and Luke 11.29-32, Ecumenical Lenten Worship Series, March 8, 2017

Tags

change, ecumenical, God, hero, immature, Jonah, journey, judgment, Lent, listen, neighbor, Nineveh, renewal, repent, repentance, Sermon, sin, temper tantrum, together, witness

I have always loved Jonah’s story.  He is probably one of the most juvenile characters in the Hebrew Scriptures.  When God tells him to go to Nineveh, he runs in the opposite direction.  Only when God makes the seas roar, and he is swallowed by a fish, does Jonah call out for God’s mercy.  Jonah finally submits to God and goes to Nineveh as he is told, but then he throws a temper tantrum at God when God forgives Nineveh.  He is angry God doesn’t punish the city, and so he storms off to pout.  When a bush giving him shade withers, he ramps up his tirade.  God asks if Jonah has any right to be angry, and Jonah, in classic toddler style, whines, “Yes! Angry enough to die!”  You can almost imagine him stamping his foot, pouting his lower lip, and furrowing his brow.

Jonah is easy to make fun of because his behavior is so incredibly immature and self-centered.  We laugh at his adult-sized temper tantrum because we all know adults are too old for that sort of behavior.  But that is what is tricky about Jonah too.  Deep down, in places we do not like to talk about, we know Jonah’s experience all too well.  When we are really honest, we can confess that may or may not have thrown an epic temper tantrum in our adult lives too.  Whether over the reoccurrence of an illness, the death of a loved one, a lost cause, the job we did not get, or the love that was not returned, we have all had our Jonah moments.  Though we publicly all can say, “Silly Jonah, when will he learn?!?”, privately, we all think, “That sounds uncomfortably familiar.  I hope no one noticed my temper tantrum!”

Of course, at the end of the day, Jonah does what he is told – witnesses to the people of Nineveh, as God requests.  But in the drama of Jonah’s story, we often forget one minor, and yet central component of Jonah’s story.  Nineveh is the Rockstar of this story.  Nineveh, for all its sinfulness and shame, has no problem admitting Nineveh is wrong.  When Jonah tells Nineveh the city will be overthrown if Nineveh does not repent and change its ways, the people immediately believe God.  They proclaim a fast, and everyone – adults, elders, and children, put on sackcloth.  Even the king of Nineveh immediately rises from his throne, puts on sackcloth and sits in ashes.  He decrees that everyone in the city – humans and animals – will fast, be covered in sackcloth, and cry out their repentance to God.  He declares, “All shall turn form their evil ways and from the violence that is in their hands.  Who knows?  God may relent and change God’s mind; God may turn from God’s fierce anger, so that we do not perish.”

The king of Nineveh and the people of Nineveh are quite unlike most modern recipients of judgment.  In Nineveh, no one holds a press conference to defend their motives and actions.  No one holds a counter-protest to the judgment.  No one even argues with Jonah or asks, “Are you sure?”  Nineveh is told a cold, hard, ugly truth that exposes their deep sinfulness and grievances, and instead of getting defensive, Nineveh drops everything.  They stop in their tracks and change their ways.  They take the judgment with sobriety and honesty, and they make a change.  Though we like to give Jonah the attention, the real heroes in this story are the king and people of Nineveh.

When Jesus talks about repentance in Luke’s gospel today, and when the Church talks about repentance in the season of Lent, this is the kind of repentance we are talking about.  Jesus basically shares that he is to the people of Israel as Jonah was to the people of Nineveh.  He is their sign that repentance is needed.  The people of God are to use Nineveh as their guide for what true repentance looks like.  Jesus’ instruction and Nineveh’s example come at an opportune time for us.  We have managed to work ourselves into a time of finger pointing and name calling.  Our division is found on the political scene, between denominations of churches, and even in our families.  We have presumed that we are Jonahs and everyone else is Nineveh.  The reality, though, is much scarier.  We are not Jonahs.  We are Ninevehs.  Jesus is the Jonah of our time, calling us into repentance and renewal.  We can follow the model that Nineveh set for us, dropping everything to evaluate our sinfulness and changing our behavior immediately.  We can sit in sackcloth and work to deeply understand the role we play in sinful behaviors.  We can invite our neighbors to sit with us as we both work toward repentance.  That is what Lent is all about.

So how do we repent?  How do we take this time of Lent as a time for intentional, dramatic, meaningful change in our lives?  The psalm appointed for today gives us a few clues.  “Create in me a clean heart, O God, and renew a right spirit within me.  Cast me not away from your presence and take not your holy Spirit from me.  Give me the joy of your saving help again and sustain me with your bountiful Spirit.”  First, we ask God for help.  We ask God for help, because we know our God will enable us to do the work God has given us to do.  The psalm also tells us to bring others into our journey, “I shall teach your ways to the wicked, and sinners shall return to you.”  We not only bring our broken, sinful, hurtful selves to God, we witness our work to others, using our own vulnerability and humility as an entry to shared journey.  And then we sing.  “Deliver me from death, O God, and my tongue shall sing of your righteousness, O God of my salvation.  Open my lips, O Lord, and my mouth shall proclaim your praise.”  We use our mouths to praise our God – a God who can change course, who can see the repentance of God’s people and take away the horror of judgment.

That’s why I am grateful that we are together tonight.  We come to God across denominational differences and we sit together in worship.  We hear the witness of Nineveh tonight, and then we start the work of emulating Nineveh.  First, we hear Jonah and Jesus’ word of judgment, letting God create in us clean hearts and renewing right spirits in us.  Then, we turn to our neighbor, and work on creating a community of repentance, working to love the Lord our God and our neighbor as ourselves.  Finally, we turn to those not gathered here tonight – those who may not have a church home, and we share our witness.  We share our witness of how we have been a people of sin, and how we are hoping to change our ways.  And we ask if they might help us on that journey – not taking the judgment of Jonah out into the world, but taking the repentance of Nineveh out into the world.  Listening to our neighbors, working together for meaningful change, and creating a city that is humble enough to know that God may relent and not let us perish.  God will renew a right spirit within you, will give you the joy of God’s saving help again, and will sustain you with God’s bountiful Spirit.  Thanks be to God!  Amen.