Loving Redemption

The Liturgy of the Palms: Luke 19:28-40 | Psalm 118:1-2, 19-29

The Liturgy of the Word: Isaiah 50:4-9a | Psalm 31:9-16 | Philippians 2:5-11 | Luke 22:14-23:56

From the invitation into the observance of a holy Lent on Ash Wednesday, we knew that it would culminate in our observance of Holy Week. But what are we observing, exactly? Heretofore, our primary focus has been on ourselves, focusing on our experiences, especially in regard to our sacrifices or additions that bring us to mindful attention to God’s presence in our lives. In Holy Week, given our cultural tendencies, we might place most of our focus on the crucifixion, the betrayal that led to it and the violence of it. But we are given a holy week to take in the story, even if we try to cram as much of it into today as we can in case you don’t come back until next Sunday. When we focus on the holiness of this week, let us turn our attention to the acts of love shown to us by Jesus.

  • We begin this week with our palms raised high with our cry of “Hosanna!” (“Save us!” or “Savior!”) We look to Jesus as Savior, the one who will save us, deliver us. He willingly goes before us, knowing that we hope but don’t fully understand.
  • Monday’s gospel lesson revisits the account of Mary anointing Jesus’ feet, which he lets her do and chastizes Judas for chiding her. Love often looks like calling out truth, be it beautiful or painful.
  • On Tuesday, Jesus’ words almost implore his followers to understand who he is and what is about to happen; he’s trying to prepare his followers, to give them understanding and insight as the time draws near. As frustrated as he may be, Jesus never forces anyone into understanding or submission.
  • Wednesday night, at the last of our Lent Soup & Study events, we will again have an agapé meal, a simple Eucharist around the table preceding our meal together. For us it’s a way we draw close to the experience of a meal between Jesus and the disciples, a feast rooted in love. In the gospel lesson that night, Judas betrays Jesus, yet Jesus continues to affirm that God has been glorified in the Son of Man. Jesus doesn’t prohibit Judas from doing what he has chosen to do, but many of us know the betrayal of a friend or loved one and how hard it is not to be attached to what they are doing, especially if it is destructive; it’s an extreme act of love.
  • Maundy Thursday we begin the Triduum by receiving the great commandment from Jesus to love one another, and we practice by washing one another’s feet as Jesus showed us, ending the service with the stripping of the altar. In our timeline, this might be the night Jesus was arrested, neither resisting nor condemning anyone.
  • Good Friday we observe the crucifixion of Jesus, from which he neither flees nor complains. Some of us will walk the Stations of the Cross to encounter more moments along the way when Jesus interacts with others, silently though it may be. Some may choose to make their confession as we, like Peter, realize that we have denied Jesus in thought, word, or deed. We will gather Friday night for the service that includes the recitation of Psalm 22 — “My God, my God, why have you forsaken me?” We will have a cross before us, and we can choose to bow before it in veneration, recognizing that Jesus’ ultimate act of love was his death.

What does it mean for us that we recount Jesus’ acts of love and remember that our redemption comes after a great suffering?

If we pay attention to our dreams, some of us have recurring dreams. They might be the exact same dream or some variation on a theme. I’m not trained in Jungian psychology or even in dream work, but the little I have dappled in both, dreams have something to teach us, something that is often nestled deeply in our subconscious. A recurring dream could suggest that we are experiencing a similar situation over again–like stress expressed in a dream of being in high school again and not finding your locker or schedule or being late or unprepared for a test (yes, that’s one of mine). A recurring dream could also indicate an insight that we’re being offered but haven’t given it enough attention to discern what it is that we have to learn.

Holy Week for me–increasingly so since I’ve been ordained–is much like a dream, and this year the words of Paul resonate with me like the voice of the narrator in a dream. Maybe it has something to do with the Bible study, where we’re taking our time reading Romans. (The more time you spend with anyone, the more they can grow on you, right?) Again, Paul is writing from prison, and he sends this letter to the Philippians. Someone described the portion we read today as a love song since it shows some of the characteristics of love songs from the time. There’s union, a union not to be exploited, and an emptying of self, all of which are ideals in a mutually loving relationship.

But this isn’t a romantic love, the love between Jesus and God or Jesus Christ and us. Paul tells the Philippians to be of the same mind as Christ Jesus. If we are of one mind with Jesus, our thoughts, words, and deeds will present in tender love and humility, in an endurance of suffering, and in enduring hope–all characteristics present in Jesus’ acts throughout this week. In all that we do, can we have Christ’s mind about us? Can we be at one with Christ? As Jesus emptied himself to experience fully the human condition even through suffering and death, is there something we need to empty ourselves of so that we can be faithful to God, follow Christ, and be who God created us to be? This kind of faithful obedience underscores the prayer from the Gospel according to Luke where Jesus says, “Father, if you are willing, remove this cup from me; yet, not my will but yours be done.” Giving ourselves to obedience to God and God’s will doesn’t mean we don’t make conscious decisions.

The invitation to a holy Lent and even into Holy Week is just that, an invitation. We could, like many others, not observe a thing, and our lives would continue. But for those of us who have given thought and awareness to the presence of God in our lives, meeting that with the recognition of Jesus’ acts of love might illumine for us how we can further reveal to others the presence of Christ in our lives, in all our suffering and all our hope.

 

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Almost, Not Yet, Already

Isaiah 43:16-21 | Psalm 126 | Philippians 3:4b-14 | John 12:1-8

The cherry blossoms and tulips taunt me with the coming season of Easter, but we’re not there yet. Entering this fifth week of Lent, we know we’ve been in the season a while. After a month more likely than not, we’ve either given up on our practices, or they’ve become habit. As any of us know who have had to cut ourselves off of an addiction, at this point if we’ve been off for a month, we’re clean. It doesn’t mean we don’t still struggle with temptation, but after a period of detox, we have a bit more clarity. For those with powerful substance abuse addictions, that period of detox is especially cruel to witness, let alone experience. Addicts will think they’re dying, that they won’t survive, and those who are helping them make it through will offer witness and assurance that while, yes, they feel like they’re dying, they will make it. They will survive, and they will be stronger for it. They’re at a critical moment in their journey–a tipping point, if you will–and now more than ever, as people of faith, we know that God’s grace is needed.  Wherever we are in our journey of faith, wherever we are in our wilderness, whether it’s in the throws of painful cleansing/detox/transition or in the lush jungle of joyful, life-giving discernment, there comes a decisive moment of taking that next step into a new chapter and hopefully with a newness of life rooted in Christ.

It sounds like easy words, but we know the process is more complicated. Even if we gave up something simple for Lent, the intent is still to give up something in our lives that makes more room for God’s will to speak to us and guide us on our way, which at our best is God’s way. We do this because we remember that after baptism, Jesus went into the wilderness for forty days, was tempted in every way but did not sin. He emerged from the desert, prevailing over evil, and fully lived into his life’s ministry, perfectly living into God’s will. Jesus’ faithfulness prevails in every way. And we remember, too, that God’s faithfulness always prevails. God’s faithfulness is what gives the psalmist hope in Ps. 126: recalling the great things that God has done, from deliverance from Egypt to the restoration of fortunes, whatever it is they lament now, the will of God is to be faithful, to keep promises, and to transform the lives of those who survive the wilderness.

It is this transformation that we hope for when we’re going through difficult times. I don’t want to suffer for nothing. If I’m going to give up sugar, I want to lose weight and be healthier. If I’m going to give up drugs, I want to live a life worth living. If I’m going to do good, I want to know that what I’m sacrificing for is worth it. I want something to look forward to. This is hard for us because we can’t promise that because we’re doing good things that life will be sunshine and roses. We can’t assure there won’t be daily temptation, that our bodies will stay in remission, that there won’t be some senseless tragedy, despite our best efforts in our home or at the capitol. But our remembering God’s faithfulness strengthens our faith in God’s will and fortifies our hope, our imagination of what is to come. Not yet are we transformed ourselves or as a community, but there is hope that it can be.

When we have this faith and hope of what can and will be done through the grace of God and our cooperation, if this is our belief, we can’t help but act upon it. Paul, sitting in prison, writing to the Philippians, couldn’t help but strain toward the future, toward what is to come. Paul wants to know Christ fully, even to the sharing of his suffering. In commentary on The Working Preacher, Edward Pillar suggests three ways that Paul demonstrates how the knowledge of Christ could be obtained. To me they sound like Paul’s three ways of love because they include

  • Letting go of status or significance in our culture–value is only rooted in love;
  • Being obedient to the values and ethos of God, which is love; and
  • Maintaining love and loving even to the death, even if it’s at the hands of the powerful/unjust/corrupt.

We are given how Paul does this, having given up his status as a blameless leader. We know that this is the very model of Jesus in his life and death, which is why by our experiencing these things, we are more inclined to know what it is to live in Christ, to have the Christ-mind, to be Christ-like, to be truly Christian.

In our gospel lesson today, we are given a couple of people through whom we can see how they are orienting their lives toward knowing God through Christ, or not. Martha and Lazarus are there at this dinner party, Martha serving as she does and Lazarus living his resurrected life (wouldn’t we love to hear more of his thoughts?). But it’s Mary and Judas who are the two characters we focus in on today.

We don’t know what Jesus said during the meal, but at some point, Mary gets the perfume and anoints Jesus, filling the room with the scent of nard, a fragrance that takes me back to Jerusalem in a heartbeat. This fragrance, they would know, is the fragrance of a burial anointing. Six days before the Passover . . . maybe Jesus had said something again of his coming death, of going to be with his Father. Maybe Mary is letting go of her attachment to Jesus in recognition of him living into God’s will and is showing her utmost act of love in supporting him, encouraging him, and loving him up to his death. She’s the one who sits at the feet of Jesus and listens to him intently. Whatever he says, this is how she responds, acting in faith, hope, and love. Her act is tender and heart-wrenching, if she truly anticipates his death. This isn’t to say it couldn’t also be an impulsive act of adoration, but either way, Mary is giving herself over to Love, offering probably one of the most precious material possessions she has.

Judas, however, I imagine him going from being annoyed at Mary’s affection to disgusted that she would waste the nard. The value of the perfume–I read that it’s about a year’s salary for a laborer–could have filled the disciples’ discretionary fund, providing him with more for his own pockets. Not only are we told here that Judas will be the one to betray Jesus, but he’s also a thief, a dishonest treasurer. How, we might wonder, can Judas be with the disciples all this time, even up to the end, and be so cold-hearted? Quite obviously, the way of love is not Judas’ way of living. There’s something he benefits from being among the disciples, if even it’s the status of treasurer or being among the band of misfits making a ruckus. His values are self-centered, and ultimately he doesn’t show love in his betrayal, even to himself.

Who do we see leaning into God’s grace in their actions in this life? Judas never lets go of his self-interest. In Mary we see repeated acts of her following the guidance of Spirit or love or impulse–whatever we want to call it. In those moments, we can see where her actions reveal something of love made manifest in unexpected ways. There’s something sacramental about it because it is making visible and tangible something invisible and spiritual. Mary’s act demonstrates grace, which is an offering of God’s love. It’s unwarranted, unearned, and unconditional. Grace is always ready to be received.

At the end of our wilderness pilgrimage, or after a long period of struggle, we know that point when we say “I’m done” or “I can’t do this anymore” or “I don’t want to.” Those of us advocating for the rights of the poor and marginalized might feel like it’s an endless uphill battle. What does it mean for us to hear these words of Jesus, spoken to the one who does not embody or understand the importance of love? What does it mean to hear Jesus speaking to cold-heartedness, “Leave her alone,” she’s doing work for what is to come. This is her act of faith and hope, and my receiving her act of love lets my grace be fulfilled with mutual affection. Does it prevent what is to come? No, but it emphasizes the importance of moment to moment actions, the significance of one act of grace, one donation given, one kindness exchanged, one life transformed.

Remembering our stories and promises sustain our faith. Seeking the transformation of nightmarish realities into dreams of God’s will made manifest in the kingdom of heaven speaks to our hope. Above all of what is “almost” and “not yet” is what already is in the prevalence of God’s love for us from beginning to end, through and beyond. How are we leaning into God’s grace, acting in ways of love, especially when we are most ready to give up and walk away? Do we turn away from God’s grace, or can we act in love and take that next step into new life in Christ?

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Prodigal Son, Revisited

Joshua 5:9-12 | Psalm 32 | 2 Corinthians 5:16-21 | Luke 15:1-3, 11b-32

As I’ve mentioned before about Godly Play lessons, the parables are set apart as gifts. Parables convey a special and usually simple story with a spiritual lesson for us. I say “for us” because we’re the ones hearing and reading it today, but in the gospel, Jesus shares the parable for the pharisees and scribes, who are grumbling about Jesus welcoming sinners and–God forbid–eating with them. Before the parable of the father and sons, Jesus tells two other parables: the parable of the lost sheep and of the lost coin. You already know this, but to jog your memory, the lost sheep is about the shepherd going after the one lost sheep who has strayed away from the other 99. The parable of the lost coin shares the story of the woman who searches high and low in her home to find the one lost coin. So our context is that the scribes and pharisees–law abiding, faithful men they are–are given these parables by Jesus about people looking not for what they already have, but for what is lost.

And there was a man who had two sons. The younger one decides that he needs to go ahead and get his inheritance so he can go and live the high life, doing whatever he wants for immediate satisfaction and personal pleasure. Before long, he has nothing. Not only that, but there’s famine in the land. This younger son hires himself out to a pig farmer and finds himself at the brink of starvation, imagining eating the pig feed. In a moment of clarity, he thinks about the hired hands on his father’s estate, who never wanted for food. In this “a-ha” moment, he prepares his speech to his father, where he will confess that he’s not only sinned against heaven but also before his father. He will admit he’s not worthy to be called his son and beg to be a hired hand. We can cue the scene of him walking off into the sunset with a knapsack with a renewed resolve, a much different man than the one who blew through his inheritance.

If we were the young man returning home to say all this to our father, we would have to know that this could go a couple of different ways. Jesus doesn’t leave us in suspense for long, though, because we’re told that while the younger son “was still far off, his father saw him and was filled with compassion.” We might smile with tears in our eyes as we picture the heart-weary father, who had probably heard rumors and figured his son was as good as dead, taking his son his in his arms, kissing him and holding him, making all the noises a parent makes when showering a child with affection. As practiced, the son makes his confession, word for word: “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” Before he can ask to be hired on, the father calls his servants to adorn the son as royalty and to prepare a feast. And why? Because “this son of mine was dead and is alive again; he was lost and is found!” And like in the parable of the lost sheep and the lost coin, there is much rejoicing and celebration.

But unlike the other two parables, where we don’t get the perspective of the other 99 sheep or the woman’s other material items, this parable gives us the perspective of the elder son. When he approached the house, hears the festivities, and finds out from one of the servants what’s going on, what’s his response? . . . “He became angry and refused to go in,” even when his father begs him to partake in the festivities. The older son explains with a voice many of us know, especially us first-born and perfectionists. “Listen!” he begins with a voice that makes me almost cringe, because that is not a voice I’ve been taught to use with my parents or elders. The son goes on to vent his frustration. He’s worked like a slave and always obeyed, yet never has he been rewarded. His brother, on the other hand, has brought shame to their family and is now being treated like a prince. It’s not fair.

With parental excellence, the father showers this son with affection, too, though in a different way. “Son, you are always with me, and all that is mine is yours.” The father and older son have been co-existing in full relationship. Does the son not know that he is so fulfilled? “But we had to celebrate and rejoice,” the father says, “because this brother of yours was dead and has come to life; he was lost and has been found.” Does the brother not realize what had been lost? Did he not feel the grief of losing a member of the family? I don’t think it’s an accident that we’re given a trinitarian parable here. The father and the two sons have a triune relationship. When one is missing, the fullness of the relationship is missing. We’re left without knowing how the son responds to the father’s explanation.

But if we’re the pharisees and scribes listening to this parable, how might we respond? We might resonate with the elder son. We see ourselves like the brother who works like a slave to keep the letter of the law and to uphold all righteousness, and we might grumble about not being recognized by the popular guy in town. But in the presence of the compassion of Jesus, through the voice of the father in the parable, can they hear what Jesus is saying? If they are living to the letter of the law, what are they grumbling about? They are part of the kingdom, counted among God’s chosen.

But what about those sinners? What about what the younger son did? What makes who they are or who he is okay?

This is where this parable also differs from the other two. In this parable, we’re given insight into the thought process of the one who is lost. In the first two parables, we don’t know what the sheep was thinking, and we can assume that the coin didn’t have the capacity to think. But the younger son we know made a conscious decision to get his inheritance and squander it in ways that made his position as a hired hand on a pig farm seem like the position he deserved. “But when he came to himself,” Jesus says, when the young man is in his right mind, he has a moment when he realizes who he is and who his father is. He becomes aware of what he has done and names it as sin. “I have sinned against heaven and before you,” he practices saying to his father. Just as he made a conscious decision to go on his self-indulgent spree, he now makes a conscious decision to turn back toward what is right, to return to his father, and to accept his position with all humility, unworthy as he is. The son is self-aware. The son is honest with himself and with his father. He’s penitent, repentant, and humble.

If the parable played out with an eye-for-an-eye ethic, the father could have punished the son, not with hiring him on as a field hand, which would have still been gracious, but by meeting him with a harsh consequential punishment. The father could have cast the son out of the family. You wanted to go on your own, then go. Don’t expect to be welcomed back.

But that’s not what happened.

When the kids were much smaller, I told them at night before they went to bed that I would never be far from them, that I was in their heart as much as they were in mine, with invisible heart strings connecting us. This comes to mind for me, as I imagine that even if the younger son wanted to go out on his own and turn away from his family, the heart string of the father never disconnected. As soon as the son was in proximity, that heart string was tugged, and the father reeled that son in as quickly and as closely as he could. He hadn’t lost hope, but things were looking bleak. Now the connection was restored, the bond made all the stronger by the reconciliation that took place, verbally and nonverbally. It’s a moment of grace, which is by its very nature unwarranted, undeserved.

And no matter how much we do to garner merit and increase our worthiness, we are no more nor less deserving of grace. When we’re living a righteous life, we swim in grace, be it grace we receive or grace we give–it’s just the air we breathe. But when we live a pious life for the sake of looking good, or do things so that we can increase our esteem in our eyes or in the eyes of another but not for the sake of goodness itself, we risk losing ourselves to greed or isolating ourselves from the fullness of living into relationship with others.

Our parable today gives us not only the illustration of one truly repentant and one full of compassion and grace but also of one who has yet to realize they are in need of repentance and are also worthy of compassion and grace.

We can get so caught up in doing what is right and good and expected that we do it out of obligation. We come to church on Sunday. We drive the speed limit. We pay our taxes. We follow the commandments and do good deeds. I’m convinced that obligation can breed resentment over time if we lose sight of why we do what we do, and that’s the pressure I see the elder son releasing when he goes off on his father. Think of how surprised we are when we thought someone was doing what they did because they enjoyed it, but they were just doing it to make us or someone else happy. For all the grief the younger son gets for squandering his inheritance, he fully expressed himself, his thoughts and intentions; he was honest. The older son, working like a slave, did what he did because he was supposed to. While the father still felt like the heart strings were attached, the older son had replaced the loving relationship into one of duty. Work without relationship is transactional. Work with relationship, however, is meaningful, rich, and fulfilling. It is hard, often focused on the greater good rather than personal gain, humbling in both our honesty and vulnerability inherent in authentic relationships, and surprising when the things we least expect happen. I never cease to be amazed at the true kindness and sincerity of people.

It is when I get those glimpses of sincerity, those moments of true compassion, that I feel like I get a glimpse of the presence of Christ manifest in the here and now. It can be in the compassion shown toward ourselves or the compassion shown toward another, but when those heartstrings are pulled close and reverberate with the electricity of being in relationship with one another, that’s when I think we find the frequency of Love, the pulse of God.

With this in mind, I invite you to go back and re-read Paul’s message to the Corinthians (2 Corinthians 5:16-2), where the ministry of reconciliation is one of the ministries we are all called to.

 

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Not Consumed

Exodus 3:1-15 | Psalm 63:1-8 | 1 Corinthians 10:1-13 | Luke 13:1-9

Recall the story of Moses, the Hebrew baby who was sent down the river only to be taken in by the pharaoh’s daughter and raised as an Egyptian. As an adult, he witnessed the beating of a Hebrew slave and killed the attacking Egyptian. He thought no one knew of his deed, but another Hebrew the next day called him out on it. Moses knew that others knew, and it wasn’t long before Pharaoh knew, too. So Moses fled to Midian, where he ends up defending the priest Jethro’s daughters from other shepherds and shortly thereafter marrying one of them.

Now Moses, our family man, was tending to his father-in-law’s flock, venturing a bit further than normal, perhaps. He came to Horeb, the mountain of God, which we commonly call Mt. Sinai. We’re told straight away that it’s an angel of the LORD appearing to Moses “in a flame of fire out of a bush,” but can you imagine Moses either suddenly seeing a shrub burst into flame or rounding a corner to see a ball of fire? Surely a fire in the dry mountains is a dangerous thing, and a first response would be one of fear in anticipation of the fire spreading. Whatever his first reaction, Moses looked at this sight, the bush blazing in flame, and observed that “it was not consumed.” He couldn’t know right away that the fire was the presence of God, but in his assessment of the situation, evaluating whether he and his father-in-law’s flock were in immediate danger, he observed that the fire wasn’t spreading, which would have been natural. More than that, the bush itself was not consumed. Instead of disintegrating into ash, this desert shrub was holding its shape, its form: it was holding this flaming fire.

Then the perception of what Moses is contending with shifts. He’s dealing with something unnatural. He must now turn to look at this “great sight” indirectly. He wants to know why the bush isn’t consumed, but he knows from his tradition that humans cannot survive the full presence of God. If this is something of God, he doesn’t want to take unnecessary risks. So he looks aside, sort of askance. As if now the possibility of the presence of God is an option for Moses, what happens next? The voice of God calls out to him: “Moses, Moses!” To which Moses responds, “Here I am.”

Transfixed by this voice emanating from a burning bush, Moses is told to come no closer and to remove his sandals because the ground he’s on is holy. The voice introduces itself as the God of the forefathers, and Moses is afraid to look upon God. God goes on to share that the plight of the Hebrew people hasn’t gone unnoticed, and now it is Moses himself who will go to bring the people out of Egypt. Moses protests, of course, but God reveals further the name above all others: the great I AM. God promises to be with Moses and the people.

Moses is called. The presence of God is revealed to him in a way that captures our attention, in a way mysterious and indescribable. Moses is given a mission, something that sounds so simple yet seems impossible. It would be impossible, without God’s help.

How is this familiar, this story of Moses? Is it solely emblazoned in our memories through movies or mere repetition in our lectionary, or is it more than that? Before Moses was the deliverer of the Hebrew slaves, he was a guy doing his job, being a good son. He had been a good and helpful stranger to Jethro’s daughters, but he was also a murderer fleeing persecution. At his birth, Moses was born in a time when his people were oppressed. The Hebrew people were growing too numerous, too strong, so the Pharaoh ordered the male babies to be thrown into the Nile. Moses was fleeing persecution the day he was born. He had been surrounded by so much, knew anger and rage, knew fear, yet he had not been consumed by them. He still had faith in God. All of who Moses was was known by God, and still he was called by God to do the impossible.

Does this story of Moses feel familiar, more deeply than that we know of the story or have seen or heard it before? Can it be that we’ve experienced it ourselves? Could it be that we are experiencing it now?

So much has happened between the time of Moses and today. Paul reminds us that the Jewish people were not perfect in their time of deliverance. They made mistakes along the way, as we all do. We know Moses himself was not above the crime of murder. We all go along our way and do what we do. Nations, empires, rise and fall, and people navigate the stresses and strains of living in relationship with one another, guided or not by their concept of the Divine and its import in their lives. In the unfolding of our world, we believe that God revealed God’s self again this time not in a burning bush but in the flesh of a man.

This time, in the Incarnation, God called not one but twelve to join in a particular work to deliver a people oppressed. Wearing their sandals they traveled around to share a message of peace, of healing, of wholeness, and even a message of repentance. The sick and the suffering flocked to Jesus, and they were numerous. The powers in charge did not want these people to gain strength as they were increasing in number. Jesus was crucified, seemingly consumed by the hatred and anger, the fear of others, especially those in power.

But death did not consume him any more than the presence of God consumed the burning bush. Instead, the resurrection of Christ revealed God again to those who believed, and brought a message of deliverance available to anyone and everyone who identifies this story with theirs, of being brought out of bondage into liberation, of living a life whole and restored to live and love as we have been loved by God.

These stories aren’t merely familiar, they are ours. We know the presence of God in our lives, and whether we realize it or not, that presence has filled us, especially at particular moments. While we may have felt broken wide open, filled with fiery passions that maybe even presented as anger or rage, we were not consumed. If we had the presence of mind and spirit to hear the prayers of our heart and the whispers of wisdom, maybe we, too, heard what God is calling us to do, with God’s help.

I realize this is a powerful theological claim: that the presence of God is not merely outside of us but that as Christians we also embody the presence of God. This means that at once we can be both the burning bush and the one being called.

In the context of the parable of the fig tree we also heard today, this feels pretty scary. If we can be a burning bush and a prophet, can we also be a fig tree bearing fruit or not? If we’re not fruitful, does that mean we’ll be cut down, judged to death? In my readings, this parable was offered as an impetus to repent, to bear fruits worthy of repentance, because the second coming was near–it hadn’t happened yet, but it was due any day. They were fortunate to have the extra time to do what needed to be done. They were fortunate to have the extra time in the first century, as we are fortunate to have the time now. The story itself gives us an impetus to act, as fear of death is very motivating.

There was a story I heard that described Inuit storytelling and how it conveys their values. The essay is about how Inuits teach their children to control their anger, and it also mentions how stories with a dose of danger are told to their children. The stories might involve scary monsters and dire consequences, which can raise caution in the children. They might be afraid of going into situations that could very well harm if not kill them, like getting caught in the frigid air or water, because they have an association of a monster. The emphasis is not on traumatic, paralyzing fear but a notion of playfulness, grounded in nurturing love and care.

I think of this means of storytelling to get us to do what we are called to do in relation to the parable of the fig tree. Yes, we need to repent for our sins, the myriad ways we turn away from God and don’t build up the Realm of God, which is what the Gospel according to Luke is all about us doing. And it doesn’t need to be done at a later time; it needs to be done now. We don’t have to, of course. We can get quite good at redirecting that burning we feel, the passion we have. We have many options for numbing or distracting ourselves, some even considered healthy. But that’s now what we’re called to.

On more than one occasion I’ve spoken with someone who rounds a corner in life and finds him- or herself completely consumed. Instead of a cautious, “Here I am,” it’s more of an on-their-knees, “yes, here I am but why me?” And perhaps we know what we are called to do, but it seems impossible. Others may laugh it off or shake their heads in ridicule. When we’re able to stand again, we can’t help but see it everywhere, this that we’re called to. Maybe we see it in ourselves or see evidences of it or its consequences all around us. No one else seems to notice, except maybe a few with whom we share what we see and feel to make sure we’re not crazy.

So here’s the thing: what is the seed that God has planted within you? What, given the nurturing of others and the unconditional love of God, would bear fruit in your life or in the community around you? Don’t judge yourself. Don’t listen to the judgment of others; we don’t know. God knows. You might not even know what it is exactly, and the mere thought of fueling the passion, the desire, the yearning, may be terrifying because surely it will consume you and lead to destruction.

Strangely enough, being consumed by love of God can be like death. There are lots of ways we die when we fulfill our relationship with God. Some of them may be consequentially negative, but they can also be rewarding in untold ways. We don’t know any more than we can know how a bush can burn without being consumed. But we do know or at least trust in faith, as Paul said, “God is faithful, and … will not let (us) be tested beyond (our) strength, but with the testing (God) will also provide the way out so that (we) may be able to endure it” (1 Cor 10:13b).

All the things we do and are called to do in this Christian life, we do them with God’s help, and God has a way of bringing us together so that we don’t have to walk this Way of Love alone. We do this hard and often scary work together, which will always make us stronger.

 

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Trust & Lament

Genesis 15:1-12,17-18 | Psalm 27 | Philippians 3:17-4:1 | Luke 13:31-35

Maybe you, too, have an uncle or family member who has shared a similar thought: I vividly remember him telling me that the harder he tried to do good and actually did acts of kindness, the worse things got. This comes to mind in a week when I’ve invited us to reflect on gratitude this week as part of our Lenten journey. When we’ve made it through the wilderness, through times of trial, what is it we’re grateful for? What are we grateful for in this moment? Each week in our Prayers of the People, we offer thanksgivings for our blessings, and since there’s not enough time to name each one, we at least pause in a moment of thankfulness. Intensely focused on what is good, what is going well, we come to late Thursday evening or maybe Friday morning with the tragic news of the mass shootings in New Zealand. In mosques. In places of worship. An outright hate crime. 49 dead. At least 40 more wounded. What does that do to our sense of gratitude?

I suppose it depends on who we are and how we choose to react in situations of adversity, when it seems like the Adversary is making an outright attack. I made a quick decision not to click on any links to videos or manifestos so as not to feed more attention to the horrendous crimes that were intentionally set up to grab media attention and go viral. I let our Muslim community here know of our support and solidarity with them. I am genuinely thankful for them. I went to one of their Friday prayer services, where I listened to their prayers spoken and chanted in Arabic. They reminded me of the Ramadan calls to prayer I heard when I was in the holy land. I wore a scarf I bought in Israel, where tensions run high between Christian, Muslim, and Jew, yet they live side by side and have for millennia. I listened to the lecture from the leader who spoke about anger being a natural reaction but one the faithful are not inclined to embody, lest they sound like a braying donkey. I continue to be grateful for faith witnessing to peace.

What in my faith, as a Christian, led me to wear a scarf and go sit among our female Muslim neighbors and some of their children? Sincere love of neighbor. Compassion. Compassion sees suffering and shares in it. That suffering might be anger, grief, or deep sadness. With empathy, we can feel what one another feels. My faith response to trial and grief is to turn to prayer first, so in support and solidarity, I offer not only my own prayers and condolences, but I go and sit with those who are scared, angry, and/or sad.

And what of our prayers? Are they always “Lord, have mercy,” “thank you,” and “thy will be done”? They can be. That’s enough. But my experience is that life is more complicated than that. Our tradition shows us that prayers to God get challenging, but they are nothing that God can’t handle.

Take what we hear in our lesson from Genesis today. The word of the Lord comes to Abram in a vision. This is before Abram is Abraham, before he’s fathered a child, and that is the focus of this encounter. God has promised Abram that he will be the father of many descendants, but so far the only children in his household are those born to slaves, not his children (this is even before the birth of Isaac). Much time has passed since Abram first had this promise from God, so here in Chapter 15, God speaks to Abram not to be afraid because Abram is afraid that the promise isn’t going to come true. Abram fears that something isn’t right, that the promise won’t be fulfilled. Abram offers his lament to God, and God responds, renewing his promise, making a covenant with him–that’s what all that business with the animals is. The original promise is made and even more is promised, with the land being promised, too. God heard Abram’s lament and responded, not with the actual fulfillment yet but with promise for even more. And Abram believed. And the LORD reckoned it as righteousness. In faith, Abram trusted that God was remaining faithful, that the covenant made would be kept.

Most of us don’t have direct encounters with the word of God. For most of us, we have a more one-sided prayer that mirrors that of the psalmist’s, which again portrays great faith and trust in God yet is not without lament. The psalmist speaks of trouble and enemies, pleads for mercy and attention, and begs not to be forsaken and to be delivered. There is physical, emotional, and spiritual turmoil present for the psalmist, a holistic view of someone in distress, crying out to God in pain and suffering and yet with faith and trust that “the LORD is my light and my salvation,” “the strength of my life.”

This psalm speaks to me deeply, to my great faith and to times of trauma in my life when it feels nearly like an out-of-body experience. Yes, my faith is strong, but, O God, this reality can be too much to bear. The worst thing imaginable in that moment is to be forsaken even by God when all that I know and have evidence of seems to have turned against or away from me. The trust of the psalmist is that the LORD will sustain us, won’t abandon us, will be our comfort, and is our salvation.

The mosaic on the altar in Jerusalem in the chapel where the Lord wept.

I would like to think that we wouldn’t have to have times of trial and despair to experience the tremendous love of God, but in the times when we feel most abandoned, when we hunger and thirst most for fulfillment, that is the feeling that I imagine gets closest to the yearning that God has for us, the desire to share that unconditional love, the desire that Jesus expressed as a longing to gather “children together as a hen gathers her brood under her wings.” Why could Jesus not gather the children of Jerusalem together? Because they “were not willing.” They didn’t have the trust or desire to partake in the work of God that Jesus presented, yet Jesus is entirely about doing the will of God, not bending to the powers that be or even protecting his bodily interest.

As the letter to the Philippians emphasizes, our being Christian and following the way of the cross, the way of life through Christ, is not about self-preservation, self-fulfillment, personal glory, or materialism. Our Way of Love through Christ is bigger than any one of us, and, like Paul, we experience sadness when others suffer with despair, without recourse to a broader network of faith, hope, and love.

Like the image of the good shepherd seeking out even the one lost sheep, the image of the hen gathering all the chicks under her wing gives us a glimpse at an aspect of God we might not expect or might shy away from. The image of a hen protecting her chicks is not only intimate but also vulnerable, yet is it no less vulnerable than a man hanging on a cross, an image we might also rather shy away from, preferring instead the resurrected Jesus, full of Light and Glory?

God knows our trust and our fear, our faith and our doubt, our joy and our lament, and God does not shy away from them but stands all the stronger in the midst of them, especially in our weakness. How can I continue to breathe through my racing heart and shallow breath in times of great fear? How can I continue to live in the face of great tragedy, especially if it is someone I love so deeply? Because we are so loved. Because we have been so loved, so are we called to love others, regardless of what evils we face, what persecution we experience, what fears we have in this body and this life.

There is so much we don’t know, that we can’t see, that we can’t describe. Yet we have experienced an ineffable, unexplainable presence of God working in our lives that has changed us into people who live into our faith, not without trials or doubts or suffering, but with resolve to act in ways of love. Our belief in Jesus Christ as our Savior and the understanding of our relationship with Jesus and thus with God enable us to be incredible witnesses to the love of God. How we act day to day may evangelize more than anything else we say because we never know who is paying attention. We do what we do out of love, without expecting anything in return, because we already know that we are loved by God.

But when we return the gesture of love, isn’t there great joy? When we are the stranger at the mosque and are welcomed with a smile . . . when someone replies with gratitude for a kindness offered . . . for me that seems to get close to what it feels like willingly to be gathered into mutual love, to be enfolded in the embrace of sheltering arms or wings. We need not hesitate to live into our faith and trust. We don’t need to hold back when we want to rage or lament to God, even against God. God can take it. God won’t drown in our sorrows or tears or be tossed about by the tempest and chaos of our lives and actions. As the psalmist instructs the reader to wait patiently for the LORD, trusting that God fulfills promises faithfully in God’s time, God waits for us with infinite patience and perfect love.

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Going Through

Deuteronomy 26:1-11 | Psalm 91:1-2, 9-16 | Romans 10:8b-13 | Luke 4:1-13

There’s an unapologetically somber tone to our Lenten services. Lent, after all, is a season of penitence. You may recall from the Ash Wednesday service that Lent is a season when those who had been excommunicated–denied communion for one reason or another–were invited to pray, fast, repent, and return to commune with brothers and sisters in Christ. The season meant something to them, and I hope with all hope that it means something to us.

Because if we live a self-aware life, even in fleeting moments, we realize where we fall short. If we’re paying attention to our thoughts and intentions, our actions and inactions, we see pretty quickly our imperfections–unless you live into the prayer “God’s will be done” in every moment of every day. Because I don’t, as much as I would love to. My confessions are as earnest as yours. I promise. So we come to this holy season with humble and faithful obedience, aware of our mortality and imperfection. This humility takes us off any high horse we might have been on and brings us to our knees before our Almighty God.

And we might wonder “Why?” Why do I have to or need to feel penitent? Why can’t I just skip church this week or this month and put my time, talent, and treasure into whatever I feel is most important right now in my life, in the life of my family? Now is when we might start to get squirmy. I start to feel guilt coming on, that guilt from all the “shoulds” building up. But hear this: we have the power of choice. We can do what we feel we’ve got to do. Like I tell my kids, you decide what you’re going to do, but know that your decisions have consequences.

Cue our lesson from Deuteronomy. The book of Deuteronomy may be constructed as one book of laws and exhortations from Moses, but scholars tell us that this is a compilation of 150 years’ worth of writing. As such, it’s still considered part of the law of Moses, and I find it fascinating how these teachings find relevance in the lives of the faithful.

The lesson we have today focuses on when the Israelites have settled into the promised land, the land of milk and honey, and are given instruction on harvesting their first fruits. We may jump to the conclusion that they’re taking their gifts to the altar, giving them to God as an offering to God alone, but we’d be mistaken. The instructions are carried out in obedience to God, yes, but the reason for taking the first fruits is to provide for the widow, the orphan, the immigrant, the Levites who don’t have their own land, who aren’t self-sufficient. Those blessed by God know that the land they’ve settled, that they’ve come to “possess,” is theirs only by God, and if God commands them to provide for others as they have been provided for, so be it. God has proven to be faithful; the gift of land is certain yet conditional. It is theirs if they continue to be faithfully obedient.

In Deuteronomy, there are about 30 instances of the Israelites being instructed to remember and teach their stories, as if it were known that once they were settled, were comfortable, that they would be at risk of forgetting who they were, where they had come from, and who God is. If they forgot their story of once being an immigrant, of having made it through the wilderness, of having been protected and provided for by God, they were at risk of being protective of themselves only, of being competitive, of seeing all resources as theirs alone, of not providing for the other at the margins–the consequence of such behavior being exiled from the promised land.

Remember, I’m talking about ancient Israel, but this is part of our story, too. We bring our offerings to the altar in faithful obedience. We include the marginalized. We remember our deliverance. We celebrate a meal. We do so proclaiming a faithfulness to God through Jesus Christ. For us who confess Christ as Lord, who call upon the name of Jesus Christ, who believe in our hearts in the Resurrection, there is salvation. It’s not a one-time thing, this salvation. It’s an ongoing commitment, the ongoing retelling of our story of deliverance, of redemption, of practicing hospitality, of following the way of Jesus.

According to the gospel of Luke, Jesus is led by Spirit to the wilderness, where he fasts for 40 days, tempted all the while by Satan, the Adversary. Satan tempts Jesus with scripture to provide food, power, and deliverance. Jesus counters back with scripture in ways that truly say, “Not today, Satan.” Jesus knows the Word of God, is the embodiment of the Word. As he is fully human, he is not immune to temptation, nor is he immune to suffering. Jesus’ story in the wilderness is part of our story, too, collectively and individually.

Jesus doesn’t avoid the wilderness, putting it off until later or avoiding it altogether. He goes through it. At no point is God not present–in the person of Jesus and in ways beyond our understanding. As our ancients expressed an understanding that God sees us and hears our cries, like them, we believe that God pays attention, feels compassion, and is active in our lives through love and care, from which we are never separated even in suffering and death. Our understanding of God comes through our experience of Jesus Christ. This wilderness story is one of many that tells us Jesus has been there, too. He always has a way of having gone before us, and it is entirely of our own free will that we follow him.

We follow him in acts of love that provide for widows, orphans, strangers, and others without means to provide for themselves–through pantries, fostering, programs, assistance, mentoring, and advocacy. We do this because we know that it is not of our own position of privilege and power that we experience abundance: nothing is ours that wasn’t God’s first. Yes, that’s a strong theological claim, and you can disagree with me on it, but you would be hard-pressed to change my mind. I know I’m not the first person on this planet, nor do I believe I will be the last. I’m not powerful enough to lay claim to absolute ownership or possession to anything, despite what my ego might say and how we have to navigate our lives in this world.

And how we navigate our lives in this world reveals a lot about what we believe about who we are and whose we are. Do we live into our stories as a people of faith? Do we know our individual story as a child of God?

I said that I would offer us prompts to help us find words to use to benefit our own understanding so that when we have the opportunity to share our love of God with others, we don’t freeze. This week, the prompt (until I send the new one out on Wednesday) is “trials overcome.” If we really want to know who we are as Christians and who we are as a child of God, we can think about a major trial we’ve  faced in our lives. What did we do? To whom did we turn? Did we make it through on our own? Where was our understanding of God in that picture then or now?

Or think about an everyday aggravation we face. Why does it bother us so much? Why is it there? What is needed to solve it or accept it? Chances are the situation is mostly out of our control, but our response to it and how we handle it speak volumes. Are we called to turn swords into ploughshares and get to work? Are we to turn the other cheek? Do we need to bring offerings to the altar? What witness are we in the situation?

In whatever trial we’re facing—big or small—chances are there’s not one right way to respond except with love of God. Is it loving? Is it life-giving? Is it liberating? Or does our response tempt us with satiating self-sufficiency, power, or dominance? If we truly are a people fed, provided for, and protected by God, our actions will speak to that, our lives will reveal that, though probably not all the time.

That’s why we go through the season of Lent, why we fast and pray—not to be gloomy or downtrodden but because we’re doing the hard work of amending our lives to live more fully in the resurrected life of Christ, the ultimate expression of the love of God. Though we may not understand how, especially when we’re in the middle of those times that try our souls, we have written upon our hearts in faith the words the psalmist shares as if spoken from God, guiding us to make it through whatever challenges we face:

“Because (you are) bound to me in love,

Therefore will I deliver (you);

I will protect (you), because (you know) my Name.

(You) shall call upon me, and I will answer (you);

I am with (you) in trouble;

I will rescue (you) and bring (you) to honor.

With long life will I satisfy (you)

And show (you) my salvation.”

This means everything to me. I hope it means something for you, too.

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Unveiled

Exodus 34:29-35 | Psalm 99 |  2 Corinthians 3:12-4:2 | Luke 9:28-36-43a

When we think about talking with God, we usually mean through prayer, and we trust that by offering our words out loud or in our heart and mind, that God receives them and “hears” them, in whatever way works for God. Because we don’t know. Prayer is one of our constant actions done in faith, and it is one of the building blocks of our discipleship, how we live as faithful Christians. Especially in times of trial, the words of Paul to pray without ceasing come to mind, but I know I’m not the only one who finds the thoughts in my head on an average day filled with a one-sided conversation with the Almighty. Probably more often than I’d like to admit, it’s filled with me telling God how I think things should go. On better days, it’s filled with “Your will be done.” On truly hard days, it’s filled with surrender, acknowledgment that I need God’s help.

But in all of this praying, I don’t think about actually meeting God face to face. Maybe I don’t think about it because it just doesn’t happen. Sure, it happened for Moses, and, sure, it happened for the disciples with Jesus. But it doesn’t happen for us. Look what happened to Moses, anyway. His face had some divine perma-glow that terrified his people, even his brother Aaron. He wore a veil to help others feel more comfortable. Yet Moses continued to be an intermediary between God and the people. Moses went from seeing God in the burning bush, to seeing the backside of God from the cleft in the mountain, to talking with God face to face, so to speak. And Moses was a changed man. Not only was he a leader of the people, but he was one who had survived being in the presence of God. And he shone for it, even if it was off-putting to others. Intimidating, maybe? Moses was physically changed by his encounter with God.

We’re more comfortable with our way of praying, aren’t we? We’d rather whisper or think our prayers or say them together comfortably and predictably than experience what Moses went through because we understand Aaron’s and the other’s terror. What if that happens to us? We certainly don’t want to alienate ourselves. What would it mean for our lives?

It might mean that people know our relationship with God has changed our lives. It might mean that we share our stories because we can’t hide the fact that we have lived through encounters with God in our lives. It might mean that we’re like a friend of mine whom I met in Hot Springs. She was living in a tent at the time with her dog. She came to the church because she needed some more blankets. We talked a while, and she came back a time or two. Eventually she was able to lease a place, and we helped with furniture. Mostly when we talked, though, it was about her accomplishments, her determination, and her recovery. I would know when she wasn’t doing so well, when she’d smell of alcohol or when I met her in the detention center. She was both embarrassed and grateful to see me then. We struck up conversation, same as we would if we had seen each other in the church or out and about. “Will you be okay?” I’d ask. She had faith. She was praying. She was reading the Bible, finding verses that inspired her and kept her going. Even now I see her on Facebook, not just her pictures of her highlighted Bible verses but pictures of her face, a life-worn face that smiles through hardship and smiles with grace, shining in its own way for knowing the love of God, experiencing it in her life.

I know I keep harkening back to diocesan convention, but there was a statement Jerusalem made that I want to make sure we all hear again: We have to use our words to share the Good News of Christ. We can give all the tents, blankets, and food there is, but if we don’t share WHY we’re doing it, how will they know we’re not just part of a charitable or service organization? “Preach the Gospel at all times; when necessary, use words.” We typically attribute this quote to St. Francis. Jerusalem says that today, it’s necessary.

And Paul, he says that because of Christ, our veil is removed. We don’t need to hide from the light. It’s not terrifying . . . it’s glorious, and we’re meant to share it. Don’t get me wrong, to live in the Light is terrifying at times, uncomfortable to us and to others. Why? Because it threatens to change the way things are. If we are mirroring the image of God through Jesus Christ by the power of the Holy Spirit, we are bringing into this world evidence of God’s mercy, experiences of transformation. But if we practice over and over again, it becomes less scary, changing into glory can become our expectation, if not a norm.

But what do we practice?

People like my friend from Hot Springs know what it is to hit rock bottom and have little left to lose. But she found a thread of hope which was intimately linked to her dog, through her love of another, that empowered her to act with great boldness. And as she grew to understand more and more that the love of God was hers, that God wasn’t punishing her, she began to act more boldly for herself. And along this journey she was sharing that she had love of God, that God was working through her to live better, and maybe her witness could help others live better, too. She didn’t get to a place of sharing publicly overnight.

Like Peter, we might experience something truly marvelous and make a claim to capture it then and there, freeze it in time and place. In this action, we, too, might not know what we say or what we mean. In our belief, Jesus wasn’t just a man who lived and died in ancient Israel, doing really great things, many of which are accounted in the season of Epiphany that we conclude today. With his death and resurrection, Jesus Christ continued the story for us. The Transfiguration during his lifetime, when he was radiant as ever and in the presence of figures who had gone before him, gave us a glimpse that in our lives lived in God, amazing things can happen, surpassing human understanding. These experiences happen not just in one time and place but everywhere we go bringing with us the Light of Christ.

In our baptism we are given a candle as a symbol of that light of Christ, that it would go with us into the world. It’s a symbol of the light within because I don’t know anyone who carries that candle with them everywhere. It’s a physical thing that doesn’t have enough wax to last out the day. But that light of Christ, which comes from the glory of God, that’s eternal and everlasting.

So what, exactly do we do? Start small, which is really starting big because we have to train our way of thinking. Do we want to do good? Are we already doing good work? Why? Because we’re supposed to? Because we don’t want to be hard-hearted? We do good because we love. We love because we are loved, and if we believe that, the rest stems from there.

What in our lives has been hard but we lived through? What kept us going? We don’t always or even often start with love of God. Maybe, like me, you had a loving family and lived a pretty sheltered life and have continued to live a good life, given a few trials and tribulations but nothing insurmountable. But we don’t take that for granted. Great religious figures of the past, even when surrounded in comfort and/of luxury, went among the suffering and had empathy, had compassion for them, and it changed their worldview, guiding others to shape their perspective, too.

One time of doing something does not make a practice. My kids wouldn’t be great swimmers or musicians if they just jumped in and swam a lap or picked up an instrument every once in a blue moon. We have to practice our skills, and that includes living a life in Christ without fear. Fear to me is embodied in that unclean spirit from the gospel lesson today. Fear with thrash about and throw us to our knees rather than go boldly into the light of God. But with God’s help through Jesus Christ, we can be healed of our fears, return to the Way of Love, and astound others with the greatness of God, rather than scare them.

This Wednesday is Ash Wednesday, and I will share a practice every week that will encourage you to find words to share your story as a child of God. You wouldn’t be here if you hadn’t experienced God either knowingly or because you seek God in your life. Maybe all we need to do is remove the veil to see clearly that God is already at work.

 

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Superpower

Genesis 45:3-11, 15 | 1 Corinthians 15:35-38,42-50 | Luke 6:27-38 | Psalm 37:1-12, 41-42

I can’t help but wonder if, when the lectionary committee was deciding which Old Testament reading to put with today’s gospel, they had to draw straws as to which story was the most gut-wrenching story of forgiving one’s enemy. Because there are loads of stories about people doing wrong by their neighbor but mostly doing wrong by their family, and not every story gives us an illustration of forgiveness, either.

Recall that Joseph, beloved son of Jacob, was thrown into a well and then sold to traders by his brothers, was accused of raping an officer’s wife (because he wouldn’t have an affair with her) and imprisoned, and then because he interpreted Pharaoh’s dream, was released and rose to power, second only to the Pharaoh himself. It was Joseph’s planning through the seven years of plenty that prepared Egypt for the seven years of famine, that not only made Egypt the breadbasket of the world but also saved the people from starvation, including the very brothers who had cast him away, good as dead.

You’ll have to go back read Genesis 42-44 to get the full story of how the brothers go to Egypt for their stores, experience the dramatic irony of the brothers not realizing that it is their Joseph who is their lord, their saving grace. The recognition between the brothers does not start with our lesson today. Chapter 45 begins:

“Then Joseph could no longer control himself before all those who stood by him, and he cried out, ‘Send everyone away from me.’ So no one stayed with him when Joseph made himself known to his brothers. And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it.” (vv. 1-2)

And then we begin with today’s reading, when Joseph addresses his brothers, re-introducing himself and inquiring about his father. Is he still alive? But the brothers can’t answer him, “dismayed” at his presence. Dismayed? The Jewish Study Bible contains a more accurate description, I think: “…his brothers could not answer him, so dumbfounded were they on account of him.”

After all he has been through and all that he has done for them, Joseph finally reveals himself to his brothers, and he breaks down. Breaking down doesn’t give Joseph credit, though, and perpetuates the stereotype that to show emotion is a weakness. This man who is second to the Pharaoh sobs before his brothers so loudly that everyone in the vicinity can hear him. The floodgates of emotion–of grief, loneliness, heartbreak, anger, worry, fear, anxiety–all of that and more, I’m sure, are finally released. Of course the brothers are dumbfounded. They tried to kill Joseph, and when they finally meet him again, he’s a great man of power, sobbing, and inquiring about his father’s well-being. They don’t know what to do.

They don’t recognize him. Do you think that’s because if he really was their brother, this isn’t how they expect him to react? Maybe Joseph realizes this might be the case, too, so what does he ask them to do?

“Come closer to me.”

Come closer to him so that they can see into his eyes, recognize the familiarities that persist through time. Listen to him as he says he knows they’re the ones who sold him into slavery. Listen to him as he says that he sees God’s hand at work because in all of this, it is Joseph’s presence in Egypt that has saved them. In fact, he says that it was God who sent him there, ultimately to serve as lord and ruler of the whole land of Egypt. He tells them what to do, essentially to go get their father and all their things and come live in Goshen near him, and he kisses them all, weeping with them, and only then are they able to speak with him, covered in his tears and affection.

This story takes any story we have of sibling rivalry to a whole other level, doesn’t it? And it says something about Joseph’s sense of presence, character, and faith. He could have easily recognized his brothers and had them imprisoned, as he nearly did to a different end. The Pharaoh would have his back, as he did on recognizing the brothers and assisting their move. It could have gone the other way very easily. Some decisions are like that, balanced as they are on the edge of life and death.

In our gospel lesson today, we have a mighty checklist of do’s and don’ts for disciples. Jesus tells us to love our enemies. “Do good to those who hate you, bless those who curse you, pray for those who abuse you.” Don’t strike back, give generously, and don’t expect things to be returned. “Do to others as you would have them do to you.” Be merciful. Don’t judge or condemn, and forgive.

Are these things that only the ancient Joseph, ultimately mighty in power and favored by God, could do? No. They happen every day. Only God knows the extent to which the Golden Rule helps preserve humanity itself, let alone the goodness conveyed in our true love, mercy, generosity, and forgiveness. And only God knows the strength that these actions have in moving us closer to the kingdom of God.

If you listened to Presiding Bishop Michael Curry’s nearly hour-long sermon from the Yes to Jesus Revival that I posted a couple of weeks ago, you heard him share the story from the documentary about Jackie Robinson called 42. Baseball had been divided into all these different leagues to keep it segregated, but there was one man named Branch Rickey who loved baseball so much that he wanted the best of the best to play together. Now, you’ll have to watch the documentary or listen to the sermon for more details, but essentially, when Rickey, the manager of the Brooklyn Dodgers made the proposition to Robinson, he acknowledged that there were going to be people who would say and maybe even do ugly things because he was a black man and that’s the way the country was in the 40’s. The man also said that he wanted Robinson not to retaliate. At this, Robinson said, “Oh you want a negro who’s afraid to fight back,” and the man said, “No, I want a great ball player who has the courage not to fight back just like our Savior Jesus Christ.” Rickey pulls from his desk a book of sayings of Jesus and reads to Robinson words that include our words from Luke today. When he put the book down, Robinson shook Rickey’s hands, and as Curry summarized, they went on to change baseball and America because they followed the Way of Jesus, the Way of Love. At our best, we have the power to change the world because of our love, because of Jesus’s love, God’s love.

You might still be thinking that all this is fine and good, but these are extraordinary circumstances with heroes from our past. I’m sorry. I’m sorry that we don’t hear more about our everyday courageous warriors who fight with love. I’m sorry that our news is filled with anger, division, fear, and violence. I’m sorry because for all the time focused on the evil of the world, there are countless others upholding the Golden Rule, doing right by their neighbors, strangers, and kin, and practicing the Way of Love, even if that’s not what they call it.

And I bet there are times in your life when that’s just your m.o., and I also bet that there’s a time in your life when you felt it more poignantly. When these words of Jesus, that have revealed themselves to be written in your heart, revealed your belief of them in your actions and proved yourself to be a warrior for love, too.

Someone I love dearly was in an abusive relationship, and she had escaped–not her first time to try to get out, but this time it was sticking. (It typically takes 7 times before a woman leaves her abuser.) I received a call from the abuser late one night. He was looking for her. He was saying things, telling me what I thought of him. And I don’t know if you’ve ever had an encounter where you felt like you were facing demons, something truly evil, but my heart was racing. I felt stunned, but I stayed on the phone, words coming out of my mouth that came from a place I didn’t know I had. At one point, I said, “No, I don’t hate you. I love the good person you can be, that you are at your core, but I do not like what you’ve done. And I won’t tell you where she is or help you get in touch with her.” There are other times in my life when I realize how much I love people, especially people I don’t like, and there’s a sadness that washes over me, a lament at the loss of what could be.

The Way of Love, following the Way of Jesus, does not make us passive doormats. It doesn’t mean that we will always be protected from danger, nor does it mean that we see everything as sunshine and roses or always see the silver lining. What it does mean is that we know that love is a powerful thing, that God’s love is our superpower when we find ourselves tapped into it.

God’s love enables us to be wholly in relationship with others, even if that person is so other that we can’t see eye to eye. God’s love enables us to act in ways of justice and mercy, to heal and seek reconciliation rather than bury ourselves in grief or anger or grudges. Most importantly, God’s love transforms us, turning us into Christian superheroes capable of amazing feats that most often won’t make the headlines but make all the difference in someone’s life. I hope this week or even today that you get the chance to share a moment when you tapped into that superpower, when you did something you didn’t think you could do but were keenly aware–if not in the moment then at least in retrospect–that it was God working through you, living through you, loving through you.

Come closer, and recognize the power of God’s love in our lives.

 

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Good News in Level Places

Jeremiah 17:5-10 | Psalm 1 1 Corinthians 15:12-20 |Luke 6:17-26

Isaiah’s call to lift valleys and lower mountains, to make the rough land level and the rugged plain so that all might see the glory of God (Isa 40:4-5) to me is about making sure everyone has equal opportunity to experience that glory, maybe even bask in it. That kind of terrain provides a level playing field. We want everyone to have equal access to God, and Isaiah gives us a vivid visual.

So when I hear in today’s gospel lesson that Jesus and his disciples go down to a level place to be with the multitude of people from all over the region, I’m not surprised. Of course Jesus is going to give everyone a fair chance. He’s here to fulfill scripture, and there’s no time to waste.

But there are a few things to notice.

  1. A level place means more than geography.

The connotations for what a “level” place means, doesn’t necessarily refer to the lay of the land physically. It might well be an even place, but what it could have meant at the time was that it was an unclean place, a place for corpses. A “level place” is for the suffering, the disgraced, the mourning, misery, and hunger. The place where idols were located were often in a plain, a “level place.”

This is where Jesus goes, into the midst of the suffering, according to the Gospel of Luke, unlike that of Matthew where he goes to the mount. It is in this level place that the people come to Jesus, bringing their suffering, seeking his healing power. Jesus goes into a place where one might least expect God to be.

2. The people who were in this level place probably haven’t come from the mountaintop.

Whether the people who were coming to Jesus in this level place were probably already there or felt they had nothing to lose in being there, chances are these weren’t people of privilege who had other options. The people coming to this place likely didn’t have strict codes of conduct telling them not to be seen in certain places, not to risk their reputation, their purity, and/or their honor and dignity–not just theirs but also their family’s.

Yet this is where Jesus chooses to go and take a stand, and there’s a multitude of people who come to him.

3. Jesus looks UP at his disciples and speaks to them, probably with everyone looking on these beatitudes.

Jesus stood on a level place and still looks up at his disciples. Geographically, this isn’t a level place. He went down. He’s looking up. Maybe he’s kneeling in the middle of the crowd. Maybe he’s so far into the crowd, the disciples can’t quite bring themselves to go into the thick of it. Still, there Jesus is.

Not that we blame the disciples. Ever since I was pregnant with my first child, my nose has taken on some kind of supernatural maternal sense of smell. My husband makes me smell the milk or food and watches my face for my instant reaction. Imagining first century Israel, given its hygiene practices of the time, given the sickness of all those seeking Jesus, I almost get one of those instant reactions: that place isn’t going to smell like someplace I’d want to go. Don’t we often hear the adage, “follow your nose”?

But I remember one of those powerful moments when I was in the deep water of my discernment, trying to decipher if I would really enter into the process of discerning if I was called to ordination, Suzanne from St. Paul’s was listening and talking with me, the wonderful mentor that she is. I don’t know if she said it and I visualized it, or if something she said prompted me to see it. But in my mind’s eye, I was keenly aware of the putrescence of humanity, a cesspool of manure, so to speak, and there were people in it, going to and from it, though nobody wants to go there because it’s so awful. With tears in my eyes and speaking through my sobs, I managed to say that I feel called to go there, that I have the stomach for it–which makes no sense because I don’t think I have the nose for it! But it was a visual that I believe the Holy Spirit gave me because in that near waking dream, I saw myself being present in a way not many can or will. When I go to stand up for controversial matters or sit with someone in a hard place or hear or experience things that I don’t think anyone should have to bear witness to, I know that I am not alone, that there’s no place I can go that Christ hasn’t already been. Jesus didn’t avoid the level places, and his presence goes with us when we go there, too.

Where are our level places here in our community? Where have you been or seen that was a place of suffering? The ER? The walk-in clinic? The DMV? Walmart or the Dollar General when you meet the gaze of the person or the child with the sad eyes? The street corners not far from the Salvation Army? The cafeterias where kids are surrounded but alone, insecure? The jail, the bus depot, the camps in the woods? The gym with everyone plugged in and trying to sweat away their worries and fears? The nursing home or rehab?

If we start thinking about it too much, we might begin to think that we don’t live in such a well-off community after all, that we’re really surrounded by suffering and disease. We might be tempted to cloister ourselves in our nice little bubbles of blessedness. We might rather stay on our mountain tops.

But Jesus looked up at his disciples and proclaimed blessedness upon the poor, the hungry, the sad, and the defamed. Jesus cautioned woe to those who were already fulfilled and self-sufficient, those more likely to trust in the flesh and material world than trust in God. Jesus not only had the power to heal the sick and the diseased, but he also knew that there was more to this life, more to the story, that the suffering and death that everyone feared and knew was coming was not the end. There was hope. Hope in the kingdom of God. Hope in the fullness of time. Hope in the joy of the Lord our God. Hope in the glory of heaven. The kind of hope of believing that Christ was resurrected on the third day–beyond all our reason or comprehension but that there is Truth in that Resurrection–speaks to the triumph of life over death, of love over fear and hatred. God loved us so much that God gave the only begotten son to walk among us, to live among us, to be present in all the suffering and also the joys . . . and to die only to rise again. This is our Good News: that we are loved. That the love we know gives us life and liberation, and this blessedness is ours to share, even and especially among the suffering.

Evangelism was the focus of our diocesan convention keynote addresses. Jerusalem Greer asked us,

“Who stays up all night waiting to hear the Good News?”

We got the socio-demographic data of our area in a handout at our table, and we began looking at the map and the numbers, but we didn’t have enough time to get at the heart of the question. We didn’t go quickly to seek out the level places in our midst or brainstorm ways we are particularly suited to meet the suffering and share our Good News with them. And that’s okay. A handful of us from All Saints’ aren’t going to figure out exactly how we evangelize to our community in 15-20 minutes.

But if you love the Lord your God with all your heart, mind, soul, and strength, and you have an experience of knowing where the story of Jesus intersects with your life at least on one occasion (and hopefully time and time again), then you have something to share with your friend and neighbor, something to share even with a stranger, if they look like they’re hungry for some good news, especially if they look like they’re alone and are hungry for the kind of love that only God gives.

We might not want to follow Jesus into the “level places,” but what does Jesus often remind us? “Do not be afraid.” If we love the Lord with all our being, we are also invited to trust in the Lord. Rather than imagining cesspools of suffering, we start imagining pictures of trees planted by rolling streams. Trees strong in their roots, nourished by the life-giving water. Trees green with leaves, not anxious, not fearful, continually bearing fruit. Trees extending a branch to those in need, offering good news in their level place, showing the way of love.

 

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Called

Isaiah 6:1-8, [9-13] | Psalm 138 | 1 Corinthians 15:1-11 | Luke 5:1-11

Our scriptures are filled with stories of people who are called, and by “called” I mean that faithful people have discerned that God is offering direction and purpose in their life and making a proposition to them. A “call,” then, might also be described as a divine invitation. A “call” is certainly a mile-marker for where we sense the presence of God intersecting in our lives.

A prophetic call from God, or from the voice of the Lord however we discern it, is a multi-stage process. God chooses a person, usually at a moment of crisis when some intervention is needed and puts forth a message to proclaim or action to perform (typically an impossible task). The person denies it because of their inadequacy. God basically says, “I’m gonna be here with you,” usually offers an affirming sign, and keeps the promise as the calling is fulfilled.

Fortunately, our calls are not typically like Isaiah’s, who came directly in the presence of the LORD almighty. And what did he encounter? The presence of the LORD on a high throne, the LORD’s hem–the LORD’s glory–filling the whole temple. This is saying that God of heaven also fills all of creation with God’s glory, and Isaiah was seeing it. Seraphs are in attendance. Seraphs, not chubby little cherubs but seraphs, six-winged fiery beings. They sang their Sanctus that we sing a version of at every Eucharist. “Holy, holy, holy Lord,” we sing. As they sang, the very ground shook, and the air filled with smoke. Isaiah is struck by his unworthiness, his uncleanliness yet is still awe-struck that he has seen the LORD of hosts. A seraph flies to him with a coal from the altar and touches his lips, departing from Isaiah all guilt, blotting out all sin. And now when the voice of the LORD asks “Whom shall I send? Who will go for us?” what does Isaiah say?

“Here am I; send me!”

This person Isaiah, whom we know so little about, becomes one of the most renowned of the Prophets, a mouthpiece for the voice of God. And the optional text for today shares that what Isaiah is called to share is not good news, not what people want to hear. There’s a reason not many clamor to be a prophet or even to do the work of God. This passage, this call story of Isaiah is one of the Old Testament lessons suggested for ordinations to the priesthood in our Church. More than likely it points not to the magnitude of God’s commission (which is still great) but rather points to the reality that God calls and equips all of us to holy work, to ministry in our particular context, be it in the church or in the world at large. Isaiah can represent the universal believer.

Peter has a way of filling in for us as a type of “every man,” too. Simon Peter has a very different kind of encounter with God, one much more down-to-earth. Peter’s been working all night and is working with his fellow fishermen tending to the nets. Jesus has come near the Sea of Gennesaret, another name for the Sea of Galilee, and is preaching to the crowd that’s pressing in. Jesus gets in one of the boats and asks Simon Peter to push it out a bit so he can teach the crowd sitting down, perhaps to let the wind carry his voice to the people. Peter and crew hold the boat in place, maybe enjoying a bit of rest after a night of work, listening to the voice of Jesus while they man the boat on autopilot. They do what they do with ease.

Then Jesus tells Peter, calls on him, to go out deeper and to cast the nets, and Peter doesn’t hold back his resignation. “We’ve already fished all night and got nothing,” Peter says. They must have exchanged looks or something nonverbal because Peter goes on to say, “Alright . . .okay . . . if you say so,” as if his mom has just told him to do it because she said so. And they catch more than they can handle. In the chaos of the moment when the weight of their catch is about to sink them, Peter falls at Jesus’ feet, confessing his sinfulness–not unlike Isaiah in the presence of God. Jesus tells Peter, “Do not be afraid; from now on you will be catching people.” Jesus hears Peter confess his inadequacy but still chooses him, calls him to a greater purpose, and in telling him not to be afraid is also affirming what he says repeatedly, “I’m gonna be with you.” Peter, James and John bring their boats to shore and leave everything to follow Jesus and become fishers of people.

The call of the apostles lives on in faithful disciples, including Paul, who knows he’s called to proclaim the Good News of Jesus Christ. Paul is quick to remind us of his past sins and the grace he’s received. He reminds us today how hard he works, as if he’s the hardest worker of all time. His confidence always strikes me as boastful, but maybe his self-assuredness is an affirming characteristic, one meant to give us strength and confidence, too. Paul never fails to acknowledge his past sins, how he was unworthy, too. Yet  he continues forward, advocating for the faith, shaping the church as one Body in Christ.

Where would we be if any one of these people has stopped at their claims of unworthiness: Isaiah emphasizing his uncleanliness as he must have been where he wasn’t allowed in the Holy of Holies; Peter, who could have stayed with his boat, focusing solely on the fish he may or may not catch; Paul, if he would have let his blindness lead him to despair? Sure, God could move on to the next person, and we don’t know how many were before these chosen ones. But these are the people who answered God’s call in their life and said in one way or another: “Here am I; send me.”

Send me to proclaim the Good News of God through Christ. Send me to learn the skills to heal and comfort the sick. Send me to build homes. Send me to teach the children. Send me to defend the accused. Send me to raise a family. Send me to change policies. Send me to care for our roads. Send me to protect the citizens. Send me to fill our community with music or art. Send me to fill hunger. Send me. Send me. Send us. Here we are.

Even if we’ve known since we are a child what we want to do with our lives, there will come a point when we want to say, “Whoah. Not that. Not me.” We may think we don’t have the skills, or we may think we’re not worthy. We’re sinful. We’re not the right person. And we may not be wrong. But when we enter into holy work, we’re not doing it because we can cover it all on our own. Actually, we cannot do it on our own. We depend upon God’s help, in any way it comes. It’s going to come from mentors and teachers, friends and allies, and even opponents who strengthen us along the way. There may be those auspicious times when things just seem to align in the perfect way, reminding us that we are where we’re supposed to be, doing exactly what we’re supposed to be doing. There may be times when everything seems wrong and we think we’ve messed up, missed the call, but there’s a still, small voice that reminds us not to give up, that it’s just temptation prowling at our door trying to keep us from doing good work.

When the boats were laden with their catch, Peter turns to Jesus, falls at his feet, and tells him to “Go away from me, Lord, for I am a sinful man.” Peter, who had been listening to Jesus, maybe halfheartedly, confessed that he had turned away from God. Peter was working night shifts and probably wasn’t keeping the law as well as he was supposed to be keeping it. But mostly, Peter, in his resignation to do what Jesus invited him to, was hinting at his greater distrust of God. Almost like he was saying, “Fine, I’ll throw the nets in; it’s not like it’s going to make a difference.” Peter didn’t trust, until he saw that it did make a difference, and then he, like the others, was amazed. And if Jesus can lead them to a great catch, what if everything else he was saying was true and could happen? Jesus tells them, “Do not be afraid.” He’s going to be with them every step of their way.

Just like with us when we are called. In all our questioning, all our discernment, all our doubts, and all our resignation or faithful trust, Jesus is with us. God is with us. Yes, it’s scary when we are called to proclaim what people don’t want to hear. Yes, following the Way of Jesus might take us in new directions. Yes, it’s okay to be self-assured and confident in faith, so long as we know that it’s grace that makes us whole and not any effort of our own. Yes, when we discern the call of God, it’s up to us to go through the process and choose whether or not we want to answer or not. We always have a choice, but only God leads us to life abundant, love eternal. This I trust. This I believe, as one who like you has been called.

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