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.

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Sermon – Mark 1.29-39, EP5, YB, February 4, 2018

Tags

#metoo, Bible, disciples, discipleship, gender, interpret, Jesus, men, reassuring, role, scripture, Sermon, together, uncomfortable, women

One of the things I love about the Bible is that the Bible never makes you feel wholly comfortable.  You can always find a comforting passage – a victorious song from Isaiah, soothing words from a psalm, a story of encouragement or inspiration about a beloved character.  But as you read Holy Scripture, you can almost as equally find passages that make you bristle.  This especially happens when you follow the lectionary, because, much to the chagrin of your preachers, you cannot pick and choose what texts you like.  And so, you open up the assigned text and your modern sensibilities say, “Whoa!  Hey now!”

Today’s lesson from Mark hit me that way at first glance.  Jesus has had a pretty full day.  On the Sabbath, Jesus and the disciples go to the synagogue and Jesus teaches with an authority that amazes those gathered.  He rids a man of an unclean spirit, and the people marvel again.  Jesus leaves the temple and goes to Simon Peter’s house.  Before he can even sit down, the disciples tell him that Simon’s mother-in-law has a fever – which, in those days, is a dangerous condition.  Jesus goes to her, offers her his hand, she rises, and is healed.  And this is the part where I bristle.  The text says, “Then the fever left her, and she began to serve them.”

The timing of this text could not be worse.  Our country is in the middle of a complete reevaluation of the treatment and role of women.  Just a few weeks ago, women around the country, and even here in Williamsburg, marched to protest the ways in which women are being treated and the ways in which legislation is affirming that treatment.  This year, Time Magazine chose the women of the #metoo movement as their “Person of the Year.”  These Silence Breakers are women who have begun to take a stand against sexual harassment and assault.  The magazine’s selection was timely, as story after story continues to break of prominent men are accused of mistreating and assaulting women.  Even our political elections are seeing more women running for office, including three graduates from the Naval Academy.[i]  In this season of women and men calling our country to examine the role and treatment of women, the last thing I wanted to hear was a story about a woman whose immediate reaction to a miraculous healing and resurrection is to go into the kitchen and serve the men.  She does not join the four disciples as part of Jesus’ entourage; she does not sit with Jesus and learn more from his teachings; she does not become an evangelist of the Good News.  The text simply says, “Then the fever left her, and she began to serve them.”

One of the tricky things about reading Holy Scripture is how to interpret scripture in the context of our modern sensibilities.  In my last year of seminary, I decided to write my thesis on the book of Ruth for this same reason.  Here was an entire book on women – a rarity in scripture.  The first three chapters of the book show women of agency and power, who make their way, even in a world where widows have very little power.  Even Ruth is described as a woman of hayil, a Hebrew word reserved almost entirely to describe men of great power and military prowess.  And what happens to this mighty, powerful woman?  In the final chapter of the book, men determine Ruth’s fate, she gets married, has a child, and the child redeems her mother-in-law.  This character who speaks throughout the book is rendered voiceless throughout the last chapter.  It took me a year of wrestling with this book to realize that my modern lens and interpretation of the book of Ruth prevented me from understanding how Ruth’s fate does not mitigate her hayil, her power in the story.  Reading Ruth would never translate the same way to modern ears.  Ruth’s story is still a story of empowerment.  But in order to hear that empowerment, I would need a deeper understanding of the cultural context.  And I would need to be open to other messages from the text – not simply what I wanted to hear and have affirmed to my everyday life.

A similar reality is true in today’s reading from Mark.  This is not a story about a woman’s role or a woman’s expected place with Jesus.  This is not a story about the differences between men and women in the kingdom of God.  This is not a story about gender and discrimination.  This is a story about discipleship.[ii]  The past three weeks we have been talking about discipleship –  how discipleship is discerned within community, how discipleship involves sacrifice and a response to Jesus, how discipleship involves a sense of immediacy.  Today’s lesson reminds us that discipleship is also about service.

Simon’s mother-in-law does not recover from an illness and immediately begin to serve Jesus out of a sense of gendered identity.  She immediately begins to serve Jesus because, through her healing, she understands a key component in discipleship:  service. This is something the disciples will not learn until many chapters later, when Jesus says, “For the Son of Man came not to be served but to serve.”[iii]  Two of the same disciples who are there this night of the mother-in-law’s healing, James and John, after ten chapters of following Jesus think discipleship means power and privilege – sitting at Jesus’ left and right hand.  But Jesus, the mother-in-law, and countless others show the disciples that discipleship is about service.  Discipleship is about what we reaffirm in our baptismal covenant – to seek and serve Christ in all persons, loving our neighbor as ourselves.

This story is not a story about gender and the role of women and men.  This story is about discipleship.  Now, for those of you who may still feel dissatisfied, what is interesting in this story is that in a room full of men, the woman is the one who actually understands what Jesus is all about.  We see that point even more fully when Simon Peter approaches Jesus later as Jesus is praying.  The text says, “In the morning, while it was still very dark, [Jesus] got up and went out to a deserted place, and there he prayed.  And Simon and his companions hunted for him.”  Scholar’s argue that Simon did not simply “hunt for” or look for Jesus.  The implication of the Greek word here is that Simon vigorously looked for and approached Jesus with the intent of forcing Jesus to get back to work.[iv]  Simon misunderstands Jesus and the work of discipleship; Simon’s mother-in-law does not misunderstand.  But taking this story to be a feminist text of the women getting it and not the men is probably reading too much into the text too.  This is a text about one disciple getting it – getting it to strong degree.  In fact, the word used for “service” here, is the same root of the word for deacon.[v]  The service of the mother-in-law is akin to the work of deacons in the church.

I do not know where you find yourself in this text today.  Maybe the text is reassuring because you have made your life of discipleship about the service of the kingdom.  Maybe this text is reassuring because you understand that sometimes you do not always get the message, and yet you can still be disciples.  Or maybe this text is reassuring because you are grateful to be surrounded by disciples on various points of the spectrum, who are all figuring it out.  The point is – this is a reassuring text.  This passage from Mark is not meant to be a text for bristling, for defensiveness (on either side), or for creating a sense of failure.  This is a text which reassuringly reminds us that we are all on a journey to understanding discipleship and becoming more faithful disciples every day.  This text reminds us that we need each other: men and women, old and young, married and single.  Together we help each other walk with Christ.  Together we teach each other the work of discipleship.  Together we do the work of seeking and serving Christ in all persons, loving our neighbors as ourselves.  Amen.

[i] Michael Tackett, “From Annapolis to Congress? These Three Women Know Tough Missions,” January 28, 2018, as found at https://www.nytimes.com/2018/01/29/us/politics/women-annapolis-democrats-congress-trump.html on February 2, 2018.

[ii] Karoline Lewis, “A Call Story,” January 28, 2018, as found at http://www.workingpreacher.org/craft.aspx?post=5052 on February 1, 2018.

[iii] Mark 10.45a.

[iv] Daniel J. Harrington, ed., The Gospel of Mark, Sacra Pagina Series, vol. 2 (Collegeville, MN:  The Liturgical Press, 2002), 87.

[v] Gary W. Charles, “Exegetical Perspective,” Feasting on the Word, Year B, Vol. 1 (Louisville: Westminster John Knox Press, 2008), 335.

Sermon – Acts 2.42-47, John 10.1-10, E4, YA, May 7, 2017

Tags

abundance, abundant, baptismal covenant, Christian community, church, communal, community, confirmation, disciples, early, Jesus, life, reception, resurrection, Sermon, uncomfortable

These last weeks since Easter Day, we have been telling the story of what happened after Jesus’ crucifixion.  We heard the wonderful stories of discovery on Easter Day, the news from Mary Magdalene that Christ is risen.  We heard that familiar story of Thomas and the other disciples who were able to see and touch Jesus’ risen body.  We heard that beloved story of the walk to Emmaus, where two disciples were able to walk and talk with Jesus, and were reminded that Jesus is still with them.  And then today, we hear in the Acts story what has happened to the disciples.  They have gathered a community of believers who are growing every day.  People are sharing the holy meal, praying together, living in community, and praising God in the temple.  They are seeing signs and wonders, they are being generous with one another, and they have even sold their possessions like Jesus told them to, and are sharing their resources.  Today’s reading from Acts takes all of good stuff from Jesus’ ministry, all the heartache of Holy Week, and all of the joy of Eastertide, and basically concludes, “And they all lived happily ever after!”

In some ways, I cannot imagine a better text for today.  At our later service, we will be confirming and receiving nine parishioners in the church.  These are parishioners who have been studying Holy Scripture, Church History, the sacraments, Church polity, spirituality, and vocation.  Some are teenagers and some have grandchildren.  Some have spent a lifetime in other Christian traditions, and others were born and raised in the Episcopal Church.  And all of them feel called at this point in their spiritual journey to claim their faith as their own and begin a new phase of their walk with Christ at Hickory Neck.  What better thing than for these reinvigorated Christians to hear than a text about what their life will now look like?  They will be sharing in communion, worshiping God in God’s temple, praying together, living generous lives, and sharing their resources communally.  Is that not the image you have of Hickory Neck?

Well….  Okay, so maybe Hickory Neck does not look exactly like that early Christian community.  We certainly have some things down.  We baptize, are generous with one another, share the Holy meal, and praise God in worship.  But as far as I know, we have yet to enter a relationship with one another where we have sold everything we have and are living communally.  I suspect there would be a stack of cots at the back of the church today since we would all need a place to sleep.  I suspect we would have a roster to indicate who was cooking us lunch after services today and who was on clean-up duty.  I suspect we might have a line of zip cars and bike shares in the parking lot every day for those who work further away from church.  I suspect that our retirees here would be responsible for the children while their parents are out working.  Though Hickory Neck has certainly gotten close to the early Church community, we have a long way to go.

Now some of you may be rolling your eyes right now – wondering if Holy Scripture is trying to make the case for socialism or some hippie compound.  Since you know I try to avoid politics in the pulpit, here’s what I can tell you:  there are some Christian communities that are in fact trying to get much closer to the early church than we have ever considered.  When the housing crisis hit almost ten years ago, there were stories about neighbors who made agreements.  One family would sell their house and move in with another struggling family.  The two families would double up in rooms, figure out childcare sharing, meal sharing, and payment sharing.  They found that although the home felt crowded, the home also felt like a place of support, security, and serenity.[i]  And of course, there are what are called, “intentional Christian communities” all over the country.  I had multiple friends from college who volunteered or took nonprofit jobs out of college and lived in these intentional communities.  They shared rooms in a house, took turns with the household duties, gathered for communal dinners every night, and shared in worship a few times a week.

But I think we all know that this lifestyle is not “normal.”  We are not raised nowadays to live communally with other Christians, sharing our possessions and life.  In fact, when we hear Jesus say today that he came that we might have life and have it abundantly, we often think that means that Jesus came so that we might experience financial stability, good health, and happiness.  We confuse our American sensibilities of achievement and accumulation of wealth, with the kind of abundance that Jesus is talking about.[ii]  The truth is, those crazy hippies in the early church were on to something.  They did have an abundance – but they had the abundance because they shared.  And they were able to share because they listened to the teachings of Jesus through his disciples, they broke break regularly, they worshiped in the temple, and they shared the good news.  Their understanding of abundance changed – not an overwhelming sense of monetary wealth, but an overwhelming sense of community, of belonging, of purpose, and of “enough.”

Now before we get too down on ourselves or start thinking about all our possession that we would need to sell, we know the story takes a twist.  Three chapters later in Acts we learn about two members of the community who keep some of their wealth back – they start hording, hoping no one will know their secret.  So, like any of us, not everyone was on board with the communal living thing.  But the majority of the community entered into a covenant about this new way of being together.

I like that we get this text today because I like how the text makes us all ever so slightly uncomfortable.  I like that our new confirmands and those being received are hearing this today because they will need to struggle with this notion of Christian community with each of us too.  I do not know if we will ever get to the ideal found in the early Church, but we need these days of the newly received to remind us that we are not there yet.  We have not yet lived into the abundant life that Christ intended for us.  We are still on our journey, prayerfully pondering how to open ourselves up to the invitation to live life, and live it more abundantly.

That is why at our later service we will reaffirm our baptismal covenant.  Like we do over and over again throughout the year, we remind ourselves of the promises we made in baptism and in confirmation.  To gather with the community of faith, to repent and return to the Lord when we sin, to share the good news of God in Christ, to seek and serve Christ in all persons, to strive for justice and peace.  That baptismal covenant is our touchstone – that five-part measuring stick that lets us know those areas where we are really thriving in our spiritual journey, and those areas that need some work.  On Sundays like this, we get the questions once again, “Are you all in?  Are you ready for the gift of abundant life in Christ and all of the implications that gift involves?”  That gift is both a promise and a challenge – a blessing and what sometimes feels like a curse.  But we have all seen glimpses of that abundant life, and know how the abundant life is like milk and honey.  We just sometimes need a nudge to get us back on the way.  Amen.

[i] Joanna Goddard, “Two Families Sharing a House (Would You?),” October 26, 2015, as found at https://cupofjo.com/2015/10/communal-house-cohousing-san-francisco/ on May 4, 2017.

[ii] Rolf Jacobson, Karoline Lewis, and Matt Skinner, “Sermon Brainwave Podcast:  #539 – Fourth Sunday of Easter,” April 29, 2017, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=880 on May 3, 2017.

 

Sermon – John 18.33-37, P29, YB, November 22, 2015

Tags

ambiguity, angst, bizarre, Christ the King, communion, divinity, Eucharist, evil, faith, follow, Jesus, king, mystery, Pilate, Sermon, terrorism, uncomfortable, violence

Every once in a while, I am reminded of how bizarre our faith can sound to others.  When a child asks a seemingly basic question, or when a non-believing stranger asks me a question that is not easy to explain, I can imagine how strange my responses sound.  But having been raised in the faith, the strangeness never bothered me.  And if I really was not sure about something, I found myself comfortable with the explanation, “It’s a mystery.”

But lately, I have been barraged by incidents where “It’s a mystery,” just does not cut it!  The first instance was the First Holy Communion class I did with David and William a few weeks ago.  David and William actually went pretty easy on me.  But those classes are always challenging because they do not allow you to simply experience Holy Eucharist – I have to explain Holy Eucharist:  from why we process and reverence an instrument of death (the cross had the same purpose as our modern-day electric chair); to what to do when we don’t necessarily believe everything in the Nicene Creed; to why the priest holds out her hands during the Eucharistic prayer.  The second instance of “It’s a mystery,” not cutting it was in Bible Study class last week.  The group is reading John and John’s rather gory discussion of eating flesh and drinking blood.  The group wanted to know what Episcopalians believe about what happens to the bread and wine when the priest consecrates the elements – and how that differs from what other denominations believe.  I am fairly certain that if I had told the group that what happens in Eucharist is a mystery, they would not have let me off the hook so easily.  The final instance of “It’s a mystery,” not cutting it has been in reading the book, The Year of Living Biblically.  In this past week’s assignment, our author, A.J. Jacobs finally makes his way into the New Testament.  As an agnostic Jew, the author discusses his fears about trying to live the Bible literally if he cannot get behind the idea of Jesus as the Messiah and the idea of Jesus being both human and divine.  As a cynical New Yorker who confesses he has no desire to convert, I am sure my “It’s a mystery,” explanation would get him nowhere.

The challenges of our faith are not limited to worship, Eucharist, and Jesus’ divinity.  Today we celebrate yet another bizarre element of our faith – Christ the King Sunday.  On this last Sunday of Pentecost, before we enter into the season of Advent, we declare Christ as our King.  On the surface, that is not a bizarre claim, I realize.  Many communities have kings, and the way we venerate Christ is not unlike the way many kingdoms venerate their kings.  Given the familiarity of that image, we might imagine that Christ the King Sunday is about regal processions, festive adornments, and praise-worthy songs.  In fact, we will do some of that today.  The problem though with Christ the King Sunday is not that Jesus is our King.  The problem is what kind of king Jesus is.

We have seen evidence of what kind of king Jesus is.  Most famously would be the Palm Sunday procession.  Jesus does not ride into Jerusalem on horseback with a sword and an army.  No, he rides into town on a borrowed donkey, accompanied by a little crowd – nothing newsworthy really.  There are other clues too.  There is that time when the Samaritans refuse housing to Jesus and his disciples.  The disciples ask, “Lord, do you want us to command fire to come down from heaven and consume them?”[i]  But Jesus just rebukes the disciples and keeps on going.  Even when Jesus knows Judas is going to betray him, he does not stop Judas.  Instead of stopping Judas or outing Judas, Jesus quietly lets Judas leave to betray him.

So we should not be surprised today at the interaction between Pilate and Jesus and why this passage, of all passages, should be selected for Christ the King Sunday.  Pilate is perplexed by this man who is being labeled (or more accurately, is being accused of having claimed to be) the king of the Jews.  So Pilate asks repeatedly whether Jesus is indeed the king of the Jews.  Jesus mockingly explains that if he were a traditional king, his people would be fighting to save him – which they are decidedly not doing.  Jesus cryptically further explains that his kingship does not look like kingship in the traditional sense – and in fact, his version of kingship is the only kind of kingship that can save anyone.  Violence, retaliation, and revenge will not work.[ii]  A battle of wills will not win control.  The only thing that will win is sacrifice, selflessness, and ceding.  Jesus will not overcome the evil of the world by matching wills with rulers like Pilate.  Jesus will only overcome by allowing himself to be overcome.  When we really think about Jesus’ kingship, his kingship is yet another bizarre thing about our faith.  Who pins their faith on a weak, non-violent, forgiving man?

Given the multiple terrorist attacks we have witnessed over the past week, the irony of Christ the King Sunday is not lost on me.  Just this past week, at Lunch Bunch, we were discussing the challenges of engaging in war to stop terrorism verses isolationism.  The discussion we had was the same discussion that hundreds of theologians have had for centuries.  I have even witnessed top scholars debate the ethics of intervention versus non-violence.  We watch Jesus turn the other cheek – in fact, Jesus tells us to turn the other cheek, give away our tunics, go a second mile, give to borrowers, and love our enemies.[iii]  But we watched what happened in World War II when we stayed out of the war as long as possible – a genocide happened.  And we have seen what sanctions do in foreign countries – though they are non-violent, the brunt of the restrictions hit the poorest of the country.  And yet, we are also only one country.  We cannot possibly fight every force of evil, have troops in every country, and wage war every time evil emerges.

This is one of those times when I would love to say, “It’s a mystery!”  We say that phrase because the answer is beyond our knowing – or because we just do not know the answer.  Any kind of guessing about “What Would Jesus Do,” is not likely to get us very far.  We know that Jesus does not fight Pilate today, and has no intention of answering evil for evil.  But we also know that Jesus is wholly other – the Messiah, the Savior, the sacrifice for our sins.  His death is different from our deaths, and the kingdom he brings is both already and not yet.

Despite the fact that I cannot give you answers about what we should do about ISIS, about terrorism, or about violence, what I can tell you is that the ambiguity of Jesus’ identity as Christ the King is actually good news today.  Now I know ambiguity does not sound like a gift.  But in this instance, I believe ambiguity is where we can put our faith today.  Ambiguity is a gift today because ambiguity makes us uncomfortable.  Because we do not have definitive answers, we are forced to stay in prayer and keep discerning God’s will in this chaotic world.  Because we do not have a king who answers violence for violence (which is quite frankly, a very easy black-and-white formula to replicate), we are forced to contemplate our faith in light of the world.  Because we follow Christ the King, we do not get to say, “It’s a mystery,” as an excuse not to wrestle.

As I think about the conversations I have had with David and William, with our Thursday Bible Study Group, and even the conversation I would have with A.J. Jacobs, I realize ambiguity is the most honest, vulnerable, real way we can start any conversation about faith and Jesus Christ.  And if we ever want a young person, a non-believer, or even someone wise beyond their years to trust that they can have an authentic, meaningful conversation with us about faith, then we have to be willing to step into the ambiguity of faith.  One of Jacobs’ advisors talks about the “glory of following things we can’t explain.”[iv]  That is what Christ the King offers us today – the opportunity to follow things we cannot always explain.  Jesus invites us share our ponderings and struggles with knowing this king who is sometimes counterintuitive.  He invites us to relinquish our angst about the ambiguity, and instead to celebrate the King of ambiguity.  Amen.

[i] Luke 9.54.

[ii] David Lose, “Christ the King B:  Not of this World,” November 16, 2015 as found at http://www.davidlose.net/2015/chirst-the-king-b-not-of-this-world/ on November 19, 2015.

[iii] Matthew 5.39-48.

[iv] A. J. Jacobs, The Year of Living Biblically (London:  Arrow Books, 2009), 203.

Homily – Matthew 11.25-30, St. Francis, October 4, 2015

Tags

burden, comfort, crazy, discomfort, easy, give up, holy, homily, imitate, impossible, inspire, Jesus, life, light, missions, Pope Francis, saint, sanitized, St. Francis, uncomfortable, yoke

I once led a book group that read the book The Prison Angel.  The Prison Angel is the story of Mother Antonio, a woman of privilege from California who had a mid-life crisis, took on the role of a nun, went to the largest prison in Tijuana, Mexico, and began a ministry of transforming guards, inmates, and families connected to the prison.  Her work was amazing – the way that she was able to love everyone equally, the way that she was able to harness resources and get them where they needed to be, and the way that she was able to devote her life to this system – even living in her own prison cell for a while – were all examples of her awesome witness.  As we finished the book, I had hoped that people in our book group would be inspired, and might even consider their own contribution to a prison ministry.  Instead, the response was more like this:  Mother Antonio is truly amazing.  But let’s be honest.  I can’t be like her.  I’m not going to drop everything – my family and life – and become totally devoted to a ministry.  And just like that, I lost them.  No longer was Mother Antonio inspiring.  She was impossible.  And once she was impossible, no one felt compelled to do anything.  I definitely felt like I failed my mission of inspiration leading to action.

As I was preparing for today’s celebration of St. Francis, I ran across this quote:  “Of all the saints, Francis is the most popular and admired, but probably the least imitated.”[i]  You see, we have a sanitized version of Francis in our minds.  He was nice to animals and took care of the poor.  He devoted his life to Christ as a monk.  We even put up statues of Francis in our gardens and outside our churches.  When we think of Francis, we think of a gentle man gingerly allowing a bird to perch on his finger, and we smile.  We like our sanitized version of Francis because the real version is a little scary.  When Francis renounced his rather significant wealth, he stripped naked in front of his father and the bishop.  Francis didn’t just help the poor, he became poor, begging on the streets.  He worked with lepers – people no one wanted to touch, touching them with his bare hands and kissing them.  Barefoot, he preached in the streets about repentance.  He preached to the birds, and is rumored to have negotiated with a wolf.  If we met St. Francis today, most of us would not imitate or venerate him.  We would just see him as another homeless beggar with a serious case of mental illness.

That is the challenge for us when trying to live a holy life.  St. Francis is the obvious example today.  Though we love and admire St. Francis, few of are comfortable with his total identification with poverty, suffering, and care for our creation.  The same can be said of Jesus.  Though we profess that Jesus is our Lord and Savior, we regularly fail to live in the ways that Jesus taught – in fact, some of us have given up even trying.  Even looking toward a modern-day example of holy living trips us up.  When we watched Pope Francis come through last week, we marveled at his radical witness.  We loved what he had to say – except when he had something to say that made us uncomfortable or that we disagreed with.  When thinking about the radical life that is following Jesus – whether through the Pope, through St. Francis, or Jesus himself – most of us stumble and feel like giving up.

Luckily Jesus offers us a promise today.  Jesus says, “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.  Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy, and my burden is light.”  My yoke is easy and my burden is light.  When we look at St. Francis’ witness and we think about the poverty, the preaching, and the penitence, we get nervous.  We like our stuff, we like being comfortable, and we like being Christians without having to be too loud about it.  When we think about St. Francis, we think of a yoke – but not a light one – one that is heavy and onerous.  But Jesus harkens us back to his original words.  My yoke is easy and my burden is light.

One of the reasons I am a proponent of international missions is that they help you experience reality in a totally different way.  When we go on local missions, we can keep our smart phones, we have access to clean, accessible health care, and we can always find a McDonalds for a burger fix.  But when we are in a rural town in a third world country, things change.  We may not get to shower everyday, we may have to boil our water before drinking it, we will eat food that you are not so sure about, and we pray that we don’t get too sick while abroad.  And forget about a cell phone and internet access.  Most of us don’t even take a watch or jewelry to ensure they do not get lost.  Now that may sound like torture to most of you.  But here is what we learn when we are stripped of comforts and living and working in a foreign setting:  We learn to appreciate your massive wealth comparable to the poor in the third world; we learn what hospitality – real hospitality in the face of nothing – really feels like; we forget about email, phone calls, and even stop obsessively checking the time, because those things do not really matter that week; we hear birds and other creatures in a way that we never have before – maybe because of their proximity, or maybe because we normally distract ourselves with a hundred other things; and – now this is the crazy one – we talk about Jesus and no one is uncomfortable (well, except maybe us because we haven’t done that very much).  When stripped of everything familiar, we discover that Jesus’ burden really is easy and his yoke truly is light.  And sometimes we need to be stripped of the familiar so that when we are back in our comfort zone, we can more tangibly remember how easy that burden was and how light that yoke felt.

You may not be able to go on an international mission trip.  But each of you has some experience – a heartfelt expression of gratitude when you cared for the poor, a prayer with someone who was really hurting, or surprisingly easy conversation in a coffee shop about church and your faith.  Though Jesus, St. Francis, and even the Pope sometimes go to extreme measures, they all ultimately are trying to do the same thing.  To remind us that Jesus’ burden is easy and his yoke is light.  And then they all invite us to get comfortable with discomfort or even with the label of being crazy – and to go and do likewise.  Amen.

[i] Holy Men, Holy Women:  Celebrating the Saints (New York:  The Church Pension Fund, 2010), 622.

Sermon – Genesis 22.1-14, P8, YA, June 29, 2014

Tags

Abraham, binding, equality, God, hope, Isaac, sacrifice, Sermon, together, trust, uncomfortable, vulnerability

One of the great things about the lessons in the summer is that we often get these dramatic stories from the Old Testament.  Last week, we had Hagar and Ishmael’s story.  Today, we have the story of the binding of Isaac.  Both of these stories are the dramatic kind of stories that make us uncomfortable and certainly make many people say, “Well that’s the Old Testament God…not the God that I know.”  We cannot fathom who this God is that “tests” people, deliberately asking them to commit the most heinous of crimes – killing one’s own child.  We are perplexed by Abraham, who upon God’s instruction, simply goes to where God sends him, fully willing to commit this most horrible crime, all the while deceptively luring his child to death.  And poor Isaac – we question how God can expect this test of Abraham’s not to create lifelong psychological scars on Isaac.

The only way I could find my way out of this story this week was to reconsider each character in the text.  I started with God, whose test of Abraham feels more like torture.  I have never felt comfortable with the concept of a god who puts us through tests.  That kind of agency and intervention by God is counter to my understanding of who God is.  I do believe that Satan or the powers of evil regularly test us, and awful things simply happen at times.  But our God is a God who gives us free will – who allows us to make mistakes, but never actively manipulates us in a way that could be labeled as testing.  God does not send us cancer, or take our children, or leave us hungry.

So why does this story say that God “tests” Abraham.  Well, one clue is found in the first sentence.  The story begins with this sentence, “After these things God tested Abraham.”  “After these things,” is not just some transitional phrase like, “In other news…”  Those “things” the story refers to are not insignificant.  If you remember, Abraham has had a circuitous journey, and quite frankly, Abraham has not proved to be very trustworthy so far – constantly taking matters into his own hands, and making a mess of things.  Take, for example, those two times that Abraham’s wife Sarah ended up in a harem in Egypt and Canaan.  Both of those times Abraham lied about Sarah, saying she was his sister, simply to protect himself from being killed by a covetous king.  For a man who trusted God so much that he was willing to leave everything behind, Abraham clearly did not trust God fully enough to take care of Abraham and Sarah.  And so he concocted these horrible lies, forcing Sarah into an awful position – not once, but twice!  Then, of course, there was that time that Abraham did not believe that God would give him children.  So the untrusting Abraham and Sarah got impatient, and decided that Abraham should father a child with Sarah’s handmaid, Hagar.  That fiasco led Abraham’s beloved son being cast out into the wilderness, never to be seen again.  So “these things,” are not insignificant things.  Any of us in relationships with family, spouses, or intimate friends know that trusting someone who betrays your trust over and over again is difficult, if not impossible.

Meanwhile, God is making a pretty big leap of faith in the person of Abraham.  God has already witnessed failure after failure in God’s people – from Adam and Eve to Cain and Abel; from the cleansing of the earth with Noah to the return to sin at the tower of Babel.  And so God takes all that experience with broken covenants and this time attempts to enter into relationship with God’s people through the person of Abraham.  All will be blessed through this one person, the blessing passing through Abraham like a prism, “through which God’s blessing is to be diffused through the whole world.”[i]  So in taking on such a substantial risk, and in seeing Abraham falter many times, a time of testing does not sound so abhorrent after all.  In fact, we begin to see that God is making God’s self pretty vulnerable with Abraham.  And because God grants free will, God cannot know what choices Abraham will actually make.[ii]  The longing for assurance while in a vulnerable position is only natural – one we experience anytime we decide to put ourselves in vulnerable positions with others.

So after coming to some peace with God in this story, I began to pick apart Abraham.  Why does Abraham submit to this test?  He has taken matters into his own hands before, including arguing against killing all the Sodomites.  Why does he submit to God now?  In fact, when God commands Abraham to take Isaac up for sacrifice, Abraham does not protest at all.  The ancient rabbis tried to address this frustration by proposing a little embellishment.  Whenever the rabbis did not understand something in biblical text, they would create a little midrash, or imaginative expansion of the text, to help interpret the text.  So in their retelling of the Genesis story, they create a dialogue between God and Abraham.  In the original text we heard today, all we have are these words:  Take your son, your only son Isaac, whom you love, and go to the land of Moriah…  The midrash changes the story to read like this:  “Take your son,” God says.  “I have two sons,” Abraham replies.  “Your only one,” God says.  “This one is the only son of his mother, and this (other) one is the only son of his mother.”  “The one you love,” God clarifies.  “I love them both,” Abraham argues.  “Isaac,” God finally asserts.[iii]

What the midrash tries to do is highlight what might have been going on inside Abraham – something the story never tells us.  Just because Abraham obeys does not mean that he likes obeying.  We can also surmise some of Abraham’s conflicted feelings in other parts of the story.  We hear how torn he is by the ways that he responds to both God and Isaac.  When God calls upon Abraham, he replies, “Here I am.”  That age-old response to God, hineni, is Abraham’s way of showing deference to God.  But Abraham says those same words to Isaac when Isaac calls to him.  “Here I am, my son.”  You can almost hear the devastation in his voice.  But you also hear a deep sense of respect and love for his son – the same deep respect and love Abraham has for God.  Ultimately, what we see in Abraham is a deep trust that things might work out for the best.  When Isaac asks where the lamb is for the sacrifice, Abraham says, “God himself will provide the lamb for a burnt offering, my son.”  Some might read that as a white lie, told to placate an inquisitive son.  But I like to imagine that Abraham hoped against hope that God would in fact provide a lamb, instead of his son.  In fact, perhaps that is the only thing Abraham has left in this horrible story – a trust that God will act and save his son.

Finally, there is Isaac.  As I read this story this week, my immediate thought was, “Poor Isaac.  He has some serious therapy in his future!”  And perhaps that is true – that Isaac is the innocent lamb, deceived, and almost killed.  In fact, many scholars call this story, “The sacrifice of Isaac,” as opposed to “The binding of Isaac.”[iv]  But there is more to Isaac’s story than meets the eye.  In the story, two times the text says of Abraham and Isaac, “and the two of them walked together.”  We know enough about scripture to know that when something is repeated, that repetition is significant.  The text does not say, Abraham led Isaac or Abraham forced Isaac.  The text says the two walked together.  We do not know how much Isaac knows at this point, but the way that the two walk together suggests a certain equality – as if the two face this test together.  Though we imagine Isaac terrified under his father’s knife, perhaps Isaac allows himself to be bound, facing this test with is father, fully trusting as his father does that God will provide the lamb.

The artwork depicting this story varies widely.  There are frightened pictures of Isaac, anguished depictions of Abraham, and strong angels who forcefully grab Abraham’s raised arm before he can damage Isaac.  But my favorite depiction is one by Peggy Parker.[v]  Peggy’s woodcut shows a bound, but peaceful Isaac, curled up on the altar.  Abraham is lovingly and with grief looking over Isaac, a knife hidden behind his back.  And above them both is a large angel, wings spread widely, arms extended over them both, as if lovingly embracing the father and son.  What I like about Peggy’s rendering is that there is a sense that all three characters are vulnerable, all three characters are pained, and yet all three characters trust their vulnerability with one another.

This is our takeaway today.  This story is tough – I doubt that I will be using the story as a bedtime story anytime soon.  But this story also reveals how hard being in relationship with God is – not just for us and our loved ones, but for God too.  We are all trying to love and trust one another.  And just like in any other relationship, that love and trust is hard work.  But when we understand that each of us in this relationship, fully committing to being vulnerable and trusting each other, somehow we find the courage to take that first step.  And when we take those steps, we do not take them alone and we are not forced.  We take them together, equally sacrificing security in the trust of something much greater with our God.  Amen.

[i] Ellen F. Davis, Getting Involved with God: Rediscovering the Old Testament (Cambridge: Cowley Publications, 2001),60.

[ii] Ellen F. Davis, “Radical Trust,” July 26, 2011 as found at http://www.faithandleadership.com/sermons/ellen-f-davis-radical-trust on June 25, 2014.

[iii] Davis, Getting Involved, 55.

[iv] Kathryn Schifferdecker , “Commentary on Genesis 22.1-14,” as found on http://www.workingpreacher.org/ preaching. aspx?commentary_id=2138 on June 26, 2014

[v] http://www.margaretadamsparker.com/biblical/biblical_abraham.aspx as found on June 27, 2014.

On discomfort…

Tags

discomfort, God, Good News, hypocrite, Jesus, need, neighbor, scripture, uncomfortable

I have regularly told people that when I preach, I am preaching to myself.  I find that my messages often resonate with others, but first and foremost, I make sure they resonate with me.  This has led to me needing to be honest about my faith struggles, to be vulnerable about how I still need to grow, and always seeking how God is speaking in fresh ways to me, calling me into deeper relationship with God.

This Sunday though, I found myself with a profound sense of conviction that I have yet to experience.  My sermon was about Matthew 5.38-48, and can be found here.  But what you would not know is that between our 8 am service and our 10 am service, a neighbor in need stopped by to ask if for financial assistance.  I had spoken with this neighbor before, and helped by covering the neighbor’s rent within the last month.  In general, I am able to help neighbors in similar situations because of my discretionary fund – a fund supported by the church and by contributions when I perform weddings or funerals.  But the fund is not large, and so my general policy is to keep within a certain range for each distribution of funds and to only offer assistance to the same family once every six months.  The idea behind the policy is that this allows me to help more families, and keeps enough monies in the fund for emergencies.  So when this neighbor came on Sunday, asking for further assistance, nowhere near the normal six-month wait period, the case seemed cut and dry to me.  I could not offer him what I would not offer to others.  Instead, I gave the neighbor some referrals for additional help, and we lit a prayer candle and prayed together before the neighbor left.

Courtesy of http://catholicworkeraustin.org/mercy.html

But the tricky part was getting back in the pulpit at 10 am.  I had just read aloud Jesus’ words from the gospel lesson, “Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.”  And I preached about seeing others with God’s loving eyes.  And though I felt like I was preaching the right message, and I know that ultimately I did the right thing with our neighbor, I still felt a little sick to my stomach.  As one who proclaims the Gospel, I felt like a hypocrite.  I remember wondering how if our neighbor had stayed for worship, whether the neighbor would have thought I was a hypocrite too.  And yet, I also felt an overwhelming sense that any kind of exceptions I had made that day would have undermined my ministry in our community.

I still have not come to peace about the situation.  I do not have some clean, clear answer that makes the situation feel resolved or redeemable, even if I still feel I made the right decision.  But in these last days, I have been thinking that perhaps my discomfort is the point.  I try regularly to find the Good News in scripture – to find where the hope might be in seemingly challenging or bad news.  But perhaps this week it is okay if I am just uncomfortable.  Perhaps we all need to dwell in the discomfort that the Gospel creates from time to time – only then can we be more authentic followers of Christ.

Sermon – Matthew 5.21-37, E6, YA, February 16, 2014

Tags

actions, God, intention, Jesus, law, relationship, Sermon, uncomfortable, words

Today is one of those Sundays when you hear the gospel and your response is, “Whoa there, Jesus!”  If there is not something in the gospel lesson that makes you uncomfortable, I would be shocked.  All the hard stuff is here today: conflict between family members and neighbors, lustful thoughts, divorce, and even oaths.  That last one may not sound all that upsetting, but wait until we talk about oaths, and you will start to get uncomfortable about that one too.  As modern-day Christians, there are parts of the Bible that we would just prefer to skim over – those tough lessons that we either do not abide by or totally disagree with – but that we try to ignore so that we can still claim to believe in Holy Scripture.  In fact, just last week in Adult Forum we were talking about how preachers in the Episcopal Church never get to choose the scripture for a given Sunday.  That is both the beauty and the challenge of being an Episcopalian.  By following the assigned lectionary, we hear the beautiful breadth of scripture, and are also forced to deal with the tough stuff of scripture.

Let’s review the tough stuff first.  First Jesus says that before the people of God offer gifts at the altar, they should make sure they are reconciled with their sister or brother.  Now if each of us had to make sure that all of our relationships were reconciled before we came to the Eucharistic table, I would imagine most of us would rarely receive Eucharist.  Think about that family member, that fellow parishioner, or that friend from school or work with whom you just had an argument.  Did you reconcile with them before coming to church today?

Next Jesus tells the people that avoiding adultery is not enough – they must even avoid lustful thoughts because that is as sinful as committing adultery.  You would have to be pretty immune to our entire culture not to face lust today – in advertising, in entertainment, and throughout media.  That does not even account for the lust we experience in spontaneous encounters with strangers, let alone with acquaintances and friends.

Then Jesus adds that anyone who divorces or who marries a divorcee is committing adultery.  With over half of marriages ending in divorce today, each one of us here is impacted by a divorce: if not our own, then the divorce of a family member or a friend.   I have a distinct memory of studying a Bible passage like this in Sunday School was I was in high school.  My teacher at the time had been divorced, but was thriving in a second marriage.  I asked her if we really believe Jesus’ words nowadays, and she insisted that we do.  I demanded to know how that could be since she and her husband were so happy and faithful.  She stated matter-of-factly that she and her husband would be judged for their lives.  To be honest, knowing how faithful she was, and how judged she felt by scripture, I began to question my faith altogether.

Finally Jesus instructs the people of God not to take oaths.  This one may sound a little strange, but basically Jesus is saying that you should never have to swear an oath because people should always be able to trust your word.  Your “yes” should mean yes, and your “no” should mean no.  So when your teacher asks you if you did all the reading or your boss asks you if you have completed a particular task, your “yes” better mean yes.  When you insist that you have not done something, you had better be sure that that “no” can be trusted.  In essence, there should be no need for you to swear at any point in life because your word can always be trusted.  You should not have to promise to not tell anyone else a secret because you have never told another person’s secret.  I do not know about you, but that makes me think a lot harder about what words come out of my mouth, sometimes even out of habit.

So are you uncomfortable yet?  Is your mind spinning from all the ways in which your behavior is contrary to what Jesus instructs today?  The good news is that there is actually good news.  Jesus does not offer these four rules as a way of making faithful living harder than faithful living already is.  As Jesus says in the verses preceding what we hear today, Jesus does not come to abolish the law, but to fulfill the law.  In other words, Jesus is still preaching the law of God, but Jesus is trying to get the people to see the intention behind the law.  So Jesus says, “Yes, do not murder, but really beware of anger altogether.”  Anger erodes not just our relationships with others but anger erodes our relationship with God.  Instead, by being a person who seeks reconciliation, we can be people bringing about the reign of God in our midst.[i]  Jesus longs for us to have the peace that comes in living a life that strives for reconciliation as opposed to the life that is willing to tolerate brokenness.  Of course, God knows relationships are complicated, and that some relationships are downright harmful.  But what Jesus is trying to get at is that longing for peace and reconciliation is the first step in healing not only specific relationships, but in healing the community of faith.

Jesus also affirms the original law about not committing adultery and not coveting; but he adds lust as being equally offensive.  Now I know this one is tricky because we are sexual beings and our sexuality is a gift from God.  But what Jesus wants us to acknowledge is that lingering on lust takes our attention away from healthy, loving relationships.  Furthermore, Jesus also affirms the dignity of every human being by affirming that no one should be treated as a sexual object.  Jesus is not saying deny your sexuality; Jesus is simply reminding us to celebrate healthy expressions of that sexuality.  I am reminded of a couple of music videos put out by pop-star Beyonce recently.  My first response to the videos was that they were pretty sexually explicit.  But when you listen to the words and see that her husband is the male counterpart in the video, you can see that Beyonce is simply celebrating the gift of healthy sexual experiences within the covenant of marriage.  Though the idea might be a stretch, perhaps what Beyonce is trying to communicate is not that she should be an object of sexual desire, but that we all should celebrate the gift of sexuality experienced within covenanted relationships.

Next, what Jesus says about divorce is not much different than what was already understood about divorce.  But what Jesus adds is a sense of accountability, particularly for men, to tend to the well-being of their wives, who are made the most vulnerable in divorce in Jesus’ time.  We all know the devastating effects of divorce; and fortunately, many of us have come through the other side to see the health and wholeness that come from ending unhealthy relationships and even in finding new thriving ones.  But what Jesus is really talking about here is being more attentive to the way that our actions impact the most vulnerable in society.  Our life decisions and actions are not made in a vacuum.  Jesus is encouraging us to be thoughtful and intentional about how we make those decisions and then how we handle their implications.  In the end, that sees to the welfare of a much broader range than simply ourselves.

Finally, what Jesus says about oaths is not as legalistic as it sounds, even though there are faith traditions that refuse to swear oaths.  Ultimately, what Jesus is trying to get us to see is that our words and our integrity matter.  If we are truthful people, then we have no need for oaths.  Jesus’ invitation is for us to be thoughtful about our words, not only being a people who actively tell the truth, but also being people who do not flippantly use words or make promises without considering their implications.

So ultimately, Jesus tells us today that our actions, our words, our relationships matter.  As followers of Christ, we do not get to be independent agents who care only for ourselves – a concept that is pretty counter-cultural in the United States.  Jesus’ words and their implications do put a burden on us and sometimes make us feel uncomfortable.  But in the end, Jesus words and their implications also make for healthier relationships, a healthier community, healthier relationships with God, and ultimately, a healthier version of yourself.  So embrace the uncomfortable, and know that Jesus has your back!  Amen.

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[i] Marcia Y. Riggs, “Theological Perspective,” Feasting on the Word, Yr. A., Vol. 1 (Louisville: Westminster John Knox Press, 2010), 358.

Sermon – Luke 12.32-40, P14, YC, August 11, 2013

Tags

blessing, Jesus, money, possessions, Sermon, stuff, treasure, uncomfortable

A few weeks ago, a parishioner told me about how he had run into a guy in the parking lot of a grocery store he frequents.  He knew the man to be homeless, and as he was doing his own grocery shopping, he purchased a couple of bags of food for the man.  When he stopped by the car to deliver the bags, the man was overcome with gratitude.  The homeless man’s gushing evoked something in this parishioner, and he found that he just opened his wallet and gave the man all the cash he had too.  That is the funny thing about generosity.  Generosity is kind of addictive.  When we see how much something small means to someone else, we find we want to do more.  And in some strange way, our entire perspective shifts.  Those pennies we were pinching now just seem like pennies:  their value and meaning shift.

This is what Jesus has been trying to get at these last two weeks.  If you remember, last week, Jesus told the parable of a man who was scolded for storing up his excess produce in larger barns, especially since that man would die that very night.  Today, Jesus talks more about the “stuff,” of life.  Jesus says, “Sell your possessions, and give alms.  Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys.  For where your treasure is, there your heart will be also.”  Now I know:  most of us check out when Jesus says, “Sell your possessions.”  There are very few of us who can truly part with all of our possessions.  But what Jesus is really trying to get at is in the last sentence.  “For where your treasure is, there your heart will be also.”  Jesus wants his followers to see that the stuff of life is neither important nor unimportant.  But our attitude toward our stuff is what is important.

I worked at a parish when I was in seminary that was planning a remodeling of their building.  As different schematics were presented, the number one complaint I heard was, “We need more storage space.”  No matter how many different ways the architect and priest presented new layouts, the complaint about storage space kept arising.  When I finally asked the priest why they did not just put in more storage space into the plans, the priest told me this:  “You know what, Jennifer?  I do not want to put in more storage space because I know they will fill it.”  I was confused at first, wondering whether that might be the point – the parish had stuff they needed to store, hence the request for more space.  But eventually, what I came to see the priest as arguing was that no matter how much space they created, the parish would simply accumulate more stuff to keep storing.  Anyone who has upgraded from a smaller living space to a larger one knows how true this can be.  The more space we have, the more we tend to fill the space with stuff.

The trouble is not inherent in the stuff.  Our stuff is not necessarily evil.  The trouble with our stuff is that much like the land owner last week, when we get so focused on storing and maintaining stuff, our focus or our heart becomes fixed on the stuff and not the potential for the stuff.  Seven years ago, Scott and I moved to a one-bedroom apartment at seminary.  We had more things than could move with us, so we got a storage unit back in Delaware.  When we finally moved to Long Island, we emptied that storage unit.  As I was looking for something in the basement the other day, I realized I have a ton more dishes in the basement than I ever use.  Part of me wanted to get them out and start using them.  But then part of me wondered whether if I could survive for seven years without those casserole dishes and extra glassware, maybe I did not actually need them.  That conclusion has led to some challenging thoughts about the potential for our stuff.

Now I know these texts the last two weeks make us feel uncomfortable.  We do not like talking about money or our stuff in church.  We do not even like talking about those topics in stewardship season, let alone in the comfort of summer!  But we get these texts this time of year because their message is important for us to hear everyday.  When we are so burdened with stress or anxiety about money or our stuff, or even the stuff we want to have but do not have, then our bodies become tense, and our hands tightly closed.  The trouble with those tightly closed hands is that we cannot receive God in the ways that God desires to come to us.  The warnings later in today’s text about being ready are not to “‘Be ready so that you will avoid punishment,’ but, rather, ‘Be ready so that you will receive blessing.’”[i]

That is why Jesus wants us to be aware about where our treasure is.  In fact, we hear his longing in his first words today, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”  In other words, you do not need store up things or tarry in anxiety about the earthly stuff.  Our God, that loving father, is pleased to give you all the blessings of the kingdom; and not just in the heavenly kingdom, but here and now.

The question for us this week, then, is what “stuff” is getting in our way of receiving God’s blessing?  What are our arms so full of that we cannot have open arms to receive God’s blessing?  For me, I have been working on letting go not just of the physical stuff of life, but more my own emotional stuff.  Just last week, Simone and I went away for a week at the beach where we would share an 11-room house with other families.  I spent the weeks leading up to the trip worrying about what to bring, how I would haul all the beach “stuff” to and from the beach by myself, what toys or videos we would need for entertainment, and how I would manage the different meal schedule – since meals were served about two hours later than in the Andrews-Weckerly house.  Now certainly my weeks of preparation meant that I was well prepared.  But what I missed in all that preparation was that there would be ten other families present.  My concerns about being the sole parent for the week and how I would manage became all about me.  I forgot that God was giving me the blessing of ten other parents and at least two other sets of siblings to help me cope.  People chipped in with entertaining my child, by aiding with discipline, and with finding creative alternatives when the rains came.  I spent weeks trying to figure all this out by myself, when if I had just heard God’s word for me today, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom,” I might have been able to open my arms a lot sooner for God’s blessing.

The question is the same for all of us.  We all can stand to think about where our treasure is today.  Because God longs for our hearts to be in the blessings that God already decided to give to us.  What do you need to let go of today in order to open your arms for God’s blessing?  Amen.

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[i] Audrey West, “Theological Perspective,” Feasting on the Word, Yr. C, Vol. 3 (Louisville: Westminster John Knox Press, 2010), 336.