Sermon – John 4.5-42, L3, YA, March 15, 2020

Tags

anxiety, Caronavirus, flesh, God, human, incarnate, incarnation, intimate, Jesus, Messiah, relationship, Samaritan, Sermon, vulnerable, well, woman

Today’s gospel lesson is one of those lessons that can be so full of intrigue that we miss what is happening in the text.  Most of us have heard this lesson hundreds of times, and have probably lingered on the part of the conversation where Jesus calls out the woman for living with someone who is not her husband, after already having had five husbands.  The conversation sounds straight out of Jerry Springer or Dr. Phil, where in the next scene we expect the other husbands to arrive, and a fight to break loose.

The problem with that kind of reading is we have the tone all wrong.  By narrowing in on what sounds like a “gotcha!” statement from Jesus right in the middle of about 40 verses, we forget all of the words and actions surrounding this event in the middle.  We have clues all along in the reading:  Jesus going through Samaria (when most Jews avoid Samaria); a woman appearing at a well at noon (when most of the woman have come and gone); Jesus (a Jew) talking to a Samaritan woman in broad daylight (a triple no-no); disciples appearing and engaging in conversation that sounds like The Three Stooges; talk of prophets, messiahs, disciples, and evangelism.

When we step back and take the broad view of this lesson, we are able to not be distracted by the sweep of the narrative, the scandalous and the absurd details, and the confusing stream of thought.  When seen broadly, we find a story that illuminates what having an incarnate God really looks like.  Too often, when we talk of the incarnation, we think of the baby Jesus, or the bodily, gruesome crucifixion.  But we sometimes forget the everydayness of the incarnation:  the fact that Jesus is thirsty and needs something from another, namely this Samaritan woman; the fact that Jesus initiates an intimate relationship, where two people can talk about the pain, suffering, and societal rejection of a widow and/or divorcee, who is simply trying to get by in a community that ostracizes her, even from drawing water from the well in the cool of morning; the fact that Jesus understands barrenness and empowers her to instead birth new believers.[i]  As Karoline Lewis says, says, “To take the incarnation seriously, to give it the fullest extent and expression, demands that no aspect of what it means to be human be overlooked.  To do so would truncate the principal theological claim of [John’s] Gospel.  At stake for the fourth evangelist is that Jesus is truly God in the flesh and every aspect of what humanity entails God now knows.”[ii]

I find this reading immensely meaningful today, because we are living in a moment when being flesh and bone is particularly precarious and unnerving.  A pandemic has gone all over the world and landed in our schools, our churches, our gathering places, and our homes.  Our lives have been upended by the threat of the Coronavirus, knowing the vulnerability of some in our community, and understanding suddenly how intricately intwined our lives are, even at a time when we have opined about how socially distanced we are.  This is a time when we feel very fleshy and vulnerable and here is Jesus talking to a vulnerable woman about his own fleshiness.

I don’t know about you, but I find this strange, circuitous conversation very comforting today.  In a time of anxiety, fear, and upheaval, Jesus is right there, in the midst of everyday messiness, and saying, “I feel you.  I understand.  I, your God, am incarnate, and I see and know you.”  And in response, the woman who is seen, known, and heard in turn goes to her community and becomes Jesus for others.  As Lewis says, “The woman at the well is not only a witness.  She is Jesus, the ‘I AM’ in the world, for her people.”[iii]

This is our invitation today too.  In the midst of upheaval, of disorientation, of anxiety, we are invited to be fully enfleshed Jesuses for others – to see their pain, their suffering, their uncertainty, and offer solidarity, comfort, and encouragement.  Even in a time of physical separation, we are invited into intimate relationship with one another, into relationships that honor the holy in one another, and help us all move forward.  This is what the Messiah does for us.  This is what we can do for one another.  Amen.

[i] Karoline M. Lewis, John:  Fortress Biblical Preaching Commentaries (Minneapolis: Fortress Press, 2014), 64.

[ii] Lewis, 55.

[iii] Lewis, 65.

Sermon – Mark 5.21-43, P8, YB, July 1, 2018

Tags

connection, intimacy, Jairus, Jesus, Mark, need, power, relationship, Sermon, story, storytelling, woman

I once had a parishioner who was both the best and the worst storyteller.  He was the best because his stories were always fascinating, funny, and fantastic.  Not only did he have an intriguing life, he also just had a real gift for telling stories in ways that brought them to life in your mind’s eye.  But he was also not the best storyteller because he was easily distracted.  He would be in the middle of a story and then veer off course, “Which reminds me of the time…” he would say, and off he would go.  Sometimes he would go back to the other story, but you had to really pay attention to remind him of where he had started.  Sometimes the dropped ending on a story would come back to me days later and I would wonder, “I wonder what happened after he dropped that note to his secret love…”

Mark’s storytelling today is a bit like that parishioner’s way of telling stories.  After the fantastic stories of the calming of the sea, and the healing of a demon-possessed man, Mark tells us of Jesus’ next dramatic moment.  Jairus approaches Jesus and falls at Jesus’ feet, begging him to heal his dying twelve-year old daughter.  This whole event is a big deal because if you remember, many of the other synagogue leaders were suspicious of Jesus, and even plotting against him.  For a synagogue leader to approach Jesus for help is a huge break in rank.  Jesus goes with Jairus without comment, but before we can find out what happens, Mark basically says, “Speaking of which, there was this woman who approached Jesus without Jesus knowing.  You won’t believe what happened…”  And off Mark goes telling another fantastic story.

This time, we learn of a woman who is a total outcast.  She has been hemorrhaging for twelve years, she is destitute because she has spent all her money on doctors – to no avail, and let’s not forget she is a woman.  We can almost imagine the clandestine approach of this triple outcast weaving her way into the crowd just to touch Jesus’ garment.  To her credit, the simple touch works!  Now, the story really could end there, but Mark tells us something even more fascinating – Jesus stops dead in his tracks, demanding to know who touched him.  In a crowd of thousands, he wants to know which person touched him?!?  The woman comes forward for what should be a great castigation and humiliation.  Instead, her honesty and vulnerability open Jesus up to giving even more blessing.  Not only has her faith in him made her well, he offers her the peace, health, and wholeness that will allow her full integration back into society – a double gift!

Now the good news is that Mark is not as bad of a storyteller as my former parishioner.  Mark jumps back to Jairus’ story – but the news is bad.  The daughter has died!  Everyone thinks the cause is lost, but Jesus encourages Jairus to believe.  So off they go, but this time with only Peter, James, and John.  The gathered crowd mocks Jesus’ assertion that the girl is just sleeping.  But when the six of them go in, Jesus quite simply takes her by the hand, calls the girl to get up, and then asks them to give her some food – dying can really take a toll after all!

You might be shaking your head at Mark at this point, wondering if we can’t just focus on one of these stories – truly either is powerful enough on its own.  But Mark is not really like my former parishioner – he does not simply tell stories because he is good at telling stories, or because he likes to entertain guests.  In fact, Mark does this more than once in his gospel.  The biblical critics call this practice “intercalation,” but many people just call this a Markan sandwich.[i]  As N.T. Wright explains, by sandwiching the stories together, “The flavour of the outer story adds zest to the inner one; the taste of the inner one is meant in turn to permeate the outer one.”[ii]

So what do we learn about Jesus through Mark’s sandwiching these stories together?  Well, let’s start with how they are different.  Jairus is an insider – as a male synagogue leader, he is well-known and respected in the community, presumably with some power and influence.[iii]  Meanwhile, the bleeding woman is an outsider – a female, impure, impoverished outcast.[iv]  Jairus publicly invites Jesus to touch his dying daughter; the woman secretly touches Jesus’ cloak herself.  Jairus’ daughter is just a girl, but the woman has lived a longer life.  More interesting though is how the two stories are alike.  Both Jairus and the woman kneel before Jesus.  “Both victims of illness are female and ritually unclean, one as a result of death and one as a result of hemorrhage; both represent the significance of the number twelve in Jewish tradition (the twelve years of hemorrhage and the twelve-year old girl); and both are regarded as ‘daughters’ (the little girl being Jairus’s daughter and the woman who is addressed by Jesus as ‘Daughter’).  An act of touch restores both women to new life even as those surrounding them lack understanding.”[v]

Mark uses these two stories together because we need their differences and similarities to teach us something about Jesus and about ourselves.  We learn from Mark’s sandwich that Jesus is present with both the powerful and the powerless alike.  Both requests, despite the baggage both a synagogue leader and an impure woman bring, are honored by Jesus.  What we note though is Jesus tends the woman first.  Now some scholars might argue the pause in the story, and the death of the girl before Jesus gets there, are meant to build suspense.[vi]  But equally important is that Jesus stops for the person without power first[vii] – even taking precious time to not just heal her but demand to be in conversation and relationship with her.  He could have kept walking, knowing that his power had flowed out but staying the course with the good deed he was about to perform.  But instead, he stops everything, everyone, and demands a connection – one that leads not just to healing but total restoration within the community – shalom.[viii]  Jesus also shows us about the wideness of family.  A few weeks ago, we read the gospel lesson where Jesus questioned the crowd about who his mother and brothers and sister were.  Today he keeps expanding the circle.  The powerful and persecuting are his family; the most ostracized outcasts are his family; even the vulnerable children are his family.  Finally, Jesus teaches us that healing or the good works we do are meant to be within the context of relationship.  That Jesus tends the bleeding woman and the young girl is much less important than how he tends the two females.  Jesus’ help is not about an impersonal exchange – a few coins dropped in a hat or a check written to a charity – though those are necessary too.  Equally important to dropping a coin in a hat might be stopping to talk to the person asking for a handout.  In addition to contributing to a favorite charity, knowing the stories of specific clients is equally important.

What is hidden in these two tales about Jesus is the “flash of precious intimacy between two human beings who are socially very distant from each other.”  As one scholar explains, what Jesus brings alive for us today is “Our relationships – in the church, in friendships, and in marriage – are not just something extra added on to life for distraction and entertainment, as if we would be complete human beings in individual isolation.  Relationship, ‘touch,’ if you will, makes us human and whole.  As the contemporary Scottish philosopher John Macmurray once phrased it, ‘I need “you” in order to be myself.’”[ix]  What Jesus’ actions and Mark’s adept way at combining stories do today is invite us to consider not what we do, but how we do what we do.  Jesus invites us to slow down – to take those moments when someone’s pain is presented to us, and not just offer help, but stop long enough to make a connection – to develop intimacy with others.  “A teacher once remarked, ‘You know…my whole life I have been complaining that my work was constantly interrupted, until I discovered that my interruptions were my work.’”[x]  Jesus also invites us to care for everyone – rich, poor, young, and old – but he especially wants us to start with those most in need.  Finally, Jesus invites us today to see, really see, where people are, and to be a people of compassion, healing, and love.  Before you know it, you may be the one at coffee hour, veering off one story to tell yet another story, all highlighting the wonderful, lifegiving, challenging ways that stepping into relationship with others has changed your walk with Jesus.  I can’t wait to try to track your stories!  Amen.

[i] Karoline Lewis, “A Lesson from Mark,” June 25, 2018, as found at http://www.workingpreacher.org/craft.aspx?post=5184 on June 28, 2018.

[ii] N.T. Wright, Mark for Everyone (Louisville:  Westminster John Knox Press, 2004), 58.

[iii] Efrain Agosto, “Exegetical Perspective,” Feasting on the Word, Yr. B, Vol. 3 (Louisville:  Westminster John Knox Press, 2009), 189.

[iv] John R. Donahue, S.J. and Daniel J. Harrington, S.J., The Gospel of Mark, Sacra Pagina Series, vol. 2 (Collegeville:  The Liturgical Press, 2002), 174.

[v] Beverly Zink-Sawyer, “Homiletical Perspective,” Feasting on the Word, Yr. B, Vol. 3 (Louisville:  Westminster John Knox Press, 2009), 191.

[vi] Lamar Williamson, Jr., Mark, Interpretation:  A Bible Commentary for Teaching and Preaching (Louisville:  Westminster John Knox Press, 1983), 108.

[vii] Mark D. W. Edington, “Theological Perspective,” Feasting on the Word, Yr. B, Vol. 3 (Louisville:  Westminster John Knox Press, 2009), 192.

[viii] Williamson, 109.

[ix] Michael L. Lindvall, “Pastoral Perspective,” Feasting on the Word, Yr. B, Vol. 3 (Louisville:  Westminster John Knox Press, 2009), 192.

[x] Williamson, 112 (quoting Henri J.M. Nouwen, Reaching Out, p. 36).

Homily – Luke 7.37-8.3, P6, YC, June 12, 2016

Tags

awkward, extravagant, foolishness, forgiven, generosity, gratitude, homily, hospitality, Jesus, little, love, Pharisee, scandal, Simon, sin, woman

Most of you know that before I went off to seminary, I worked with a Habitat for Humanity affiliate.  My time at Habitat taught me a lot about politics, about motivating volunteers, and about organizing people for change.  But some of the more profound lessons came from the homeowners themselves.  The Habitat program includes sending homeowners to financial counseling so that once they purchase the home they are financially stable enough to stay in the home.  I remember getting feedback from one of our financial counselors.  You see, in looking at one particular homeowner’s budget, the counselor realized that the homeowner was giving 10% of her income – a tithe – to her church.  The counselor tried to reason with her – that the 10% could really get her out of the hole – even if she only gave 5% to church, the homeowner would be able to manage some of her debt.  But the homeowner refused.  The Lord had gotten her this far – and there was no way she going to stop giving to the church now, she argued.

Our staff conversations were all over the map about the issue.  We wondered what arguments might convince her – the welfare of her children, the parable of the talents, or something else.  We wondered whether her pastor had guilted her into her tithe.  We wondered how much of the issue was cultural, as most of us were of Caucasian descent, while the homeowner was African-American.  While most of respected her decision, and did not pressure her to give up her tithe, what we never talked about was our own practice around giving.  Being people who work in nonprofit, one might argue that we were already big-hearted people.  But our discomfort with and unwillingness to talk about our own financial generosity probably said more than we ever realized.

That is what is so hard about our gospel lesson today.  The sensationalism of the story tempts us to be distracted from the heart of the story.  I mean, what this woman does with Jesus is scandalous on so many levels.  One, she is a known sinner in the community, so she has no place at the table.  Two, she is showing a level of intimacy that makes us uncomfortable even by today’s standards – kneeling by Jesus, crying on his feet, using her long hair to dry his feet, touching him in a vulnerable way.  Three, she shows no sense of shame – she does this in public, in front of everyone, and she, according to Jesus, does all of this because she knows that she is forgiven[i] – she claims her forgiveness boldly like a slap in the face.

But while our minds are filled with visually stimulating, scandalous images, the real story is happening off stage.  The Pharisee, Simon is exposed as a mess.  He disregards conventional hospitality norms, neglecting to offer Jesus water for his feet, a kiss of greeting, and oil for anointing.  He judges the woman (muttering about her known sinfulness).  He judges Jesus (muttering about his claim to prophecy).  He begrudgingly admits that the answer to Jesus’ parable about the forgiven debts is that the one with bigger debts is more grateful than the one with few debts.  To all this commotion, Jesus says, “the one to whom little is forgiven, loves little.”

This is the turning point in Jesus’ interaction today.  Jesus does not say, “Watch out, Simon, because the one who loves little is forgiven little.”  But rather than render judgment, Jesus instead simply offers a description:  Those who have been forgiven little love very little.”[ii]  Now, it could be that Jesus is not talking about those who are not forgiven, but those who don’t notice their forgiveness.  Or perhaps those who don’t even think they need forgiveness.  If we cannot admit our need, we cannot receive the remedy for our lack, will not experience the gratitude of those who have received, and so are unable to love with abandon.[iii]

If, then, we are people like Jesus says, who need little forgiveness but then risk loving little, what can we do to find a well of gratitude and generosity that goes deep into the soul?  The number one thing we can do is to surround ourselves by people for whom much has been forgiven.  That means not just helping other people or those less fortunate than ourselves, but really getting to know those less fortunate than ourselves.  That means listening to the stories of those whose struggle is not like our own.  That means examining our lives in light of those experiences, and turning our hearts to abundant gratitude too.

I often think back to that experience with the Habitat staff and wonder whether we could have asked each other different questions.  We could have asked each other how much of our own budgets are designated for church giving – and what that says about our priorities.  We could have had longer conversations about what our financial practices say about our lives of faith – where our sweet spot is between trust, responsibility, and faithfulness.  But mostly, we could have trusted the homeowner – perhaps even admired the homeowner.  The implication was that her tithing was foolishness – but perhaps her tithing was extravagant generosity in the face of threat.  Those questions, like the interaction between Jesus and this woman, are going to feel awkward sometimes.  But the tunnel of awkwardness leads to the freedom of abundance.  Amen.

[i] M. Jan Holton, “Pastoral Perspective,” Feasting on the Word, Yr. C, Vol. 3 (Louisville: Westminster John Knox Press, 2010), 144.

[ii] David Lose, “Forgiveness & Gratitude,” June 9, 2013 as found at http://www.workingpreacher.org/craft.aspx?post=2601on June 9, 2016.

[iii] Steven J. Kraftchick, “Theological Perspective,” Feasting on the Word, Yr. C, Vol. 3 (Louisville: Westminster John Knox Press, 2010), 143.

Sermon – Proverbs 31.10-31, Mark 9.30-37, P20, YB, September 20, 2015

Tags

awe, capable, church, companionship, disciples, fear, God, grace, gratitude, humility, Jesus, joy, Lord, Mark, perfection, power, Proverbs, satisfaction, scolding, scripture, Sermon, strength, warrior-like, wife, woman, wonder

There are some Sundays when the scripture lessons appointed for the day are just right.  They speak truth to power or relate to a spiritual crisis in the community.  They shed light on a current event or they give pastoral words to aching hearts.  On those days, I am so grateful for the ways in which I see the Holy Spirit moving through the Church through the vehicle of scripture.  Today is not one of those days.  I read both our Old Testament and Gospel lessons this week, and my first reaction was, “Really?!?  THIS is what we needed to hear this week, God??”

The Old Testament lesson from Proverbs is actually one of my favorites – even though the lesson takes some deconstructing.  This passage is often referred to as the passage about the capable wife.  Now anytime the church starts talking about how women need to be wives and how those wives need to be “capable” I start getting defensive.  The good news is that the title is more the problem than the lesson itself.  The Hebrew word often translated as “capable” is better translated as powerful, strong, or even warrior-like.  This woman is a superhero.  She rises before dawn; manages a staff, ensuring her family has food and security; she purchases property and plants a vineyard with her own hands; she runs a thriving business, providing fine clothing for her family and the community; she is known for her wisdom and is happy and satisfied; and in her spare time, she is a shining example of philanthropy.  When you think about the traditional role of women in the patriarchal society of the time,[i] this woman is on fire.  She is an empowered woman, an equal partner to her husband, and is the master of both her home and her work outside of the home.[ii]  She is like Martha Stewart on steroids.

In the Gospel lesson, we find the disciples struggling yet again.  Jesus meets with the disciples and explains to them his fate.  And instead of asking Jesus what he means, they remain silent because they are too afraid to ask.  Actually, they do not remain silent.  Instead, they start bickering among themselves about who will be first in the kingdom.  I suppose that if the world is going to end, we might be similarly distracted.  But Jesus catches them arguing and shames them into true silence.  Not only does Jesus tell the disciples that they must strive to be last – servants of all; but also, Jesus tells them that in order to be a part of Jesus’ kingdom, they need to welcome children like they would welcome Jesus (which really could be interpreted as welcoming the poor, widowed, or disenfranchised).  So basically, Jesus tells the disciples they are a mess.  Not only are they not listening, they are distracted by their egos, and they are not attending to the one ministry he has called them to do.

So here is the challenge with these two lessons.  Basically, we take from the lessons that we are all too full of ourselves, we are distracted by the wrong things, we are not doing the work Jesus has called us to do.  And if we want to correct all of that behavior, we need to become warrior women and men – Martha Stewarts on steroids, showing everybody how it’s done.  Now I am not arguing that any of those points are not inherently truthful and are not lovely goals toward which we should strive.  What I am arguing is that I just did not want to hear them this week.  Here we are busting our buns to do the massive amount of work needed to pull off the Fall Fair.  Here we are busy kicking off the program year, with teachers preparing lesson plans, the choir readying music, and all our ministries being back on deck.  Here we are putting together last minute receptions for the bereaved, trying to complete a major construction project, and trying to ensure that we have enough funds to run our operations and enough energy to evangelize in our community.  And that is on top of all the work we are doing to get kids back to school, to reconnect with our community commitments after a summer hiatus, to make sure we are still performing well at work, to get our homes tidy and prepared for fall, and to squeeze in some football games.  In the midst of that chaos, the last thing I need to hear from church today is that my priorities are all wrong and that I need to work harder – a lot harder.  Thanks, but no thanks, Holy Scripture!

The good news is that there is good news.  For all the overwhelming work of the warrior-like woman in Proverbs and for all the scolding the disciples receive, the message from both lessons is clear and surprisingly manageable.  In Proverbs, the lesson concludes, “a woman who fears the Lord is to be praised.”  Now this is not the kind of fear we get when we talk about horror films, phobias, or abject worry.  The fear the passage is talking about is “awe, wonder, gratitude, and reverent humility before the Creator.”[iii]  Now fear of the Lord may sound like one more thing to add to the to-do list, but actually, fear is where the lessons are calling us to start.  You see, the disciples lacked a genuine fear of the Lord.  They were afraid in the more traditional sense – of what Jesus was talking about, of what would happen to them, of how they would ensure their own security.  They got wrapped up in themselves.  But if they had been wrapped up in awe, wonder, gratitude, and humility, all of the things Jesus had to instruct them to do would have come more naturally.  If they were in awe of Jesus, they would have easily been able to see how grateful they should be to have a Messiah who would sacrifice himself for them.  If they had been in wonder of Jesus, they would have simply been happy to be called a disciple, without worrying about their place or status.  If they had been full of gratitude, they would have already been welcoming children – and the poor, and the outcast, and the stranger.  The same sort of reversal is true for the warrior-like woman in Proverbs.  All of those amazing things she seems to accomplish in 24 hours happen only because of her reverence for God.  She is not favored because of all that she does.  She is able to do all that she does because she starts in a place of gratitude.  The rest flows easily out of that vantage point.

Today’s lessons are not about scolding us for how we get everything wrong, or about setting some impossible standard of perfection for us.  Instead, today’s lessons are about checking our baseline.  When our baseline is about awe, wonder, gratitude, and humility, we find living into Jesus’ instructions much easier.  When our baseline is about awe, wonder, gratitude, and humility, those astounding to-do lists and projects do not seem like burdens but gifts.  When our baseline is about awe, wonder, gratitude, and humility, church is not only a place we want to be, church is a place to which we are lovingly drawn.  That’s when that piece you were writing about stewardship doesn’t seem scary or even hard.  That’s when those sacred moments happen in Sunday School when a child or teen says something profound that stays with you all week.  That’s when you are up to your ears in stress about the Fair, and something funny – really funny – happens, and you and the other volunteers laugh so hard that you cry.  Holy Scripture today is not directing us down a path of guilt and shame.  Holy Scripture today is inviting us onto that path less travelled – the one that starts with awe, wonder, gratitude, and humility, and ends with grace, joy, companionship, and satisfaction.  I may not have wanted to hear our scripture lessons today.  But I needed to hear them.  My hope is that you can hear them in the spirit in which they were intended too.  Amen.

[i] Brent A. Strawn, “Commentary on Proverbs 31.10-31,” September 20, 2009, as found at http://www.workingpreacher.org/preaching.aspx?commentary_id=390 on September 18, 2015.

[ii] Telford Work, “Theological Perspective,” Feasting on the Word, Yr. B, vol. 4 (Louisville:  Westminster John Knox Press, 2009), 78.

[iii] Kathleen M. O’Connor, “Exegetical Perspective,” Feasting on the Word, Yr. B, vol. 4 (Louisville:  Westminster John Knox Press, 2009), 79.