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Sermon – Luke 8.26-39, P7, YC, June 22, 2025

24 Thursday Jul 2025

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You all know by now that following the three-year lectionary cycle means you are going to get pieces of scripture that the preacher would normally avoid if at all possible.  As we slide back into ordinary time and back into stories of Jesus’ ministry, this story from Luke about the healing of the demoniac is one of those stories.  Part of the problem is that there is simply too much going on for us to tackle unless you want to be sitting here for another couple of hours.  There is the fact that Jesus has taken his mission into Gentile territory, into a place whose name has the Hebrew root of the word gerash, or “to expel,” effectively making this city named “expelledville” or “excorcismburg.”[i]  There is the presence of what the text calls a demoniac, a word that is essentially foreign to us, and creates a slippery slope when we try to start defining what being possessed by a demon means in modern times.[ii]  There is the demoniac’s claim that his name is Legion – which certainly means lots of demons, but also is a reference to the Roman term for a militia of about 6,000 men – a militia that has caused a great deal of oppression for the people of the Gerasenes.[iii]  There is the fact that the demons seem to know Jesus’ identity before the disciples do.  Then of course there is the fact that Jesus allows the demons to possess pigs who then die in the lake – effectively destroying the local economy of the pig farmers, killing creatures of God, and damaging the water habitat.[iv]  And then at the very end of the story, when the healed man asks to follow Jesus, Jesus turns him back home – not using his familiar, “Follow me,” command, but sending him back to witness to people who have known him in one specific, awful, complicated way.[v]

Acknowledging that ALL of that is going on, and that we really need at least an hour-long Bible study to really dissect this passage, I want us to focus on one other bit of this layered, complicated story that has been lingering with me this week.  Verses 35 and 37 of this text say, “Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind.  And they were afraid…Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear.”  The people are not relieved or joyous at the man’s healing.  The people are not grateful, hospitable, or in awe.  The are afraid with a great fear.  Now scholars concede that some of that fear could be in how Jesus has destroyed their livelihood.[vi]  But scholars also suggest that the fear these folks are feeling is because their sense of identity is called into question through Jesus’ healing of the man with demons.

You see, in this town, the man with all those demons had not been cast out of society.  Instead, he was treated as the responsibility of the people.  They knew his behavior was erratic and he could be a harm to others and himself, and so they regularly chained him up, trying to mitigate the impact of his possession.  He became the identified patient in the system – the person they all put their energy into so they could create some sense of normalcy in the midst of something very abnormal.  As scholar Fred Craddock explains, “In the case of the Gadarene demoniac, the people knew the locus of evil, knew where the man lived, and devoted considerable time and expense trying to guard and to control him…this particularly successful balance of tolerance and management of the demoniac among them also allowed the people to keep attention off their own lives.  But now the power of God for good comes to their community and [the power of God for good] disturbs a way of life they had come to accept.  Even when [power] is for good, power that can neither be calculated nor managed is frightening.  What will God do next?”[vii]

Professor Rolf Jacobson relays the story of one his students as they discussed this passage.  The student had a stepdad who was an alcoholic.  There was chaos in his home that he learned to manage once the patterns became predictable.  Though the idea of a kid having to learn how to handle that reality is upsetting, what this student found more upsetting was the day his stepdad left the family.  Without warning, the chaos was suddenly gone.  He had expected to experience great joy, but instead he was left uncertain about his own identity.  If was no longer the stepchild of an alcoholic, who was he?  He didn’t like the identity, but at least he knew that identity.   He had no idea how to define himself in this new reality.[viii]

I think that is why Jesus’ first question to the demoniac is so important.  In the face of this man who is clearly possessed by demons, who is stark naked, who, being homeless, lives in the tombs of the dead, who is likely violent, dirty, and somewhat feral, Jesus says, “What is your name?”  As scholar Debie Thomas asks, “Has there ever been a more searching question?  …Who are you when no one is looking?  What name do you yearn to be called in the lonely stretches of the night?”  When Jesus asks, “What is your name?” he “begins to recall the broken man to himself.  To his humanity, to his beginnings, to his unique identity as a child beloved of God.”[ix]  Unfortunately, we are never given the man’s name.  But as he sits at Jesus’ feet, fully healed, fully clothed, in his right mind, we can only imagine he has found his name.

I think that is perhaps at the root of the fear of those in the demoniac’s village.  Jesus’ question for the demoniac is their question too.  What is your name?  Separate from what has been ailing this guy, and more importantly, separately from the likely legion of evil that was haunting them too, Jesus’ actions mean that he turns to those who haven’t been dealing with their own stuff and asks the same question, “What is your name?”

That is our question today too.  I am keenly aware that every person who walks through the doors of our church or who watches us online comes to church with their own legion of struggles and suffering and questions and doubts and anger.  For some, just making it to one of these seats today was a battle – either a literal battle to get kids, spouses, or ourselves up and out the door, or a figurative battle of not knowing what to do with all the “stuff” of life and not sure the church can handle our stuff.  For us, Jesus wants to know, “What is your name?”  Now Jesus does not ask that question because Jesus does not know.  Jesus knows every single one of us here is a beloved child of God.  But Jesus asks us that question because Jesus wants every single one of us here to be recalled – to ourselves, to our humanity, to our beginning, to our unique identity as a child beloved of God.  And then, because Jesus never leaves us without homework, Jesus asks us to go back out into the world, confident in our own names, so that we can ask others that same probing question, “What is your name?”  Amen.

[i] Amy-Jill Levine and Ben Witherington, III, The Gospel of Luke:  New Cambridge Bible Commentary  (Cambridge:  Cambridge University Press, 2018), 238

[ii] Chelsea Brooke Yarborough, “Commentary on Luke 8:26-39” June 22, 2025, as found at https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-12-3/commentary-on-luke-826-39-6 on June 19, 2025.

[iii] Luke Timothy Johnson, The Gospel of Luke:  Sacra Pagina (Collegeville, Minnesota:  The Liturgical Press, 1991), 137.

[iv] Rolf Jacobson “Sermon Brainwave:  #1029: Second Sunday after Pentecost (Ord. 12C) – June 22, 2025” June 6, 2025 as found at https://www.workingpreacher.org/podcasts/1029-second-sunday-after-pentecost-ord-12c-june-22-2025 on June 18, 2025.

[v] N.T. Wright, Luke for Everyone (Louisville:  Westminster John Knox Press, 2001), 102.

[vi] Fred B. Craddock, Luke:  Interpretation: A Bible Commentary for Teaching and Preaching (Louisville:  John Knox Press, 1990), 117.

[vii] Craddock, 117.

[viii] Jacobson.

[ix] Debie Thomas, Into the Mess and Other Jesus Stories:  Reflections on the Life of Christ (Eugene, Oregon:  Cascade Books, 2022), 101.

On Seeing Joy…

18 Wednesday Jun 2025

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Photo credit: https://www.kcresolve.com/blog/why-joy-is-scary

Those who have young children, or are friends with families with children, know that a big part of parenting is running your kids to activities – sports, dance, music, or whatever other passion the kid has (or the parent wants them to have).  The more children there are, the more running and coordinating there seems to be.  When I talk to most parents, that shuttling and coordinating is something that occupies big spaces in their brains and emotional energy – myself included!

These next two weeks, our family is in the thick of that mode of being with our little one.  She has started a fun summer day camp, her dance recital is this weekend (the culmination of a year of work), and next week she gets to do a half-day basketball camp and start summer cello lessons with a beloved teacher.  My normal response to such a load is feeling overwhelmed by the details.  But this week, I have had an odd sense of objectivity about it all.  Over the course of two weeks, this kid will get to experience all the things she loves in life:  play, dance, basketball, music, and relationship.  I have been marveling at how awesome it is to have so many soul-feeding things in such a short span of time.  It is like a concentrated dose of joy-making and I find myself getting to bask in the glow of her happiness.

Watching this special time for her has made me wonder how we are structuring our own busy calendars.  Summer is often a time of special trips and adventures.  But I am not sure what is calling to me is the planning of extraordinary things to fill our hearts.  Instead, what I sense is calling me is to name the extraordinary in the ordinary life I have crafted for myself.  If I value relationships, how are those relationships feeding me right now?  If I value the health of my body, how am tending to my body?  If I feel enlivened when I am rooted in God, how am I connecting with God these days?

I wonder what ways the Holy Spirit is calling you into joy through the abundant gifts surrounding you.  I wonder what beautiful things in your life you have been remiss in giving gratitude for lately.  I wonder if this week, you might take out that planner, or calendar, or set of sticky notes on the fridge, and start reframing those things that feel like obligations as things that God has gifted you for your joy.  I cannot wait to hear where you are finding abundance!

Sermon – John 16.12-15, TS, YC, June 15, 2025

18 Wednesday Jun 2025

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Most of you know that I grew up the United Methodist Church.  My first meaningful exposure to the Episcopal Church came through an ecumenical mission trip led by the Episcopal Campus minister at my university.  We spent a semester being shaped by Episcopal liturgies, and the community in the rural Honduran village we served was primarily Roman Catholic by tradition.  On one dark night, as we closed a long, physically demanding day in prayer with our team and village members, I watched as a large portion of those gathered crossed themselves at the words, “In the name of the Father, the Son, and the Holy Spirit.”  My weary, dirty, displaced self suddenly felt the urge to cross myself too.  The urge to cross myself was a longing – a longing that brought up the guilt of what my Methodist teammates might think of me suddenly doing something that was decidedly not Methodist – but also a longing for a physical, tangible way to grab onto God – to feel intimately connected and related to God.  I am not even sure I understood what crossing oneself meant, but there was an aching deep in my chest for an action that could make me feel not only related to the trinitarian God we were all worshiping, but also to the hodgepodge collection of people of faith who had gathered.

Today we celebrate Trinity Sunday – the only Sunday in the whole church year focused on a Christian doctrine as opposed to an event or a piece of scripture.  Each of the three years in the lectionary focused on Trinity Sunday attempts to utilize a piece of scripture that somehow relates to the persons of the Trinity, but because the concept of the Trinity is not explicitly articulated in Holy Scripture, each year we just get a taste of this strange doctrine we all profess, even though most of us, even theologians and scholars over the centuries, struggle to articulate.[i]

Given the lack of a “Trinity 101” text in scripture, I am grateful we get this passage from John’s gospel today.  We are still in the Farewell Address of Jesus – that very long speech in John’s gospel that Jesus makes as the disciples gather for their last supper with Jesus that we have been reading from for weeks.  We know this is the long address that is often circular and convoluted in nature.  In this particular piece of Jesus’ address, he is telling them again about the coming of the Holy Spirit, or the Advocate.  Jesus explains how the coming Holy Spirit will share Jesus’ truth, which is, in fact, truth from God.  In this circular explanation of how the disciples will still experience relationship with God, we see something deeply relational between and among the persons of the Trinity. 

As scholar Debie Thomas explains of this text, we “…see that God is communal.  It’s one thing to say that God values community.  Or that God thinks community is good for us.  It’s altogether another to say that God is community.  That God is relationship, intimacy, connection, and communion.  …God is Relationship, and it is only in relationship that we’ll experience God’s fullness.”[ii]  Perhaps that is what I was longing for that dark night in that rural village – relationship.  I was longing for a deeper relationship with God – but equally profoundly, a relationship with fellow people of faith.  Sure, maybe making the sign of the cross is just a gesture.  But in that moment, the gesture was a physical manifestation of the relationship found in the triune God, and found in Christian community.

When we can see that the triune God is community, relationship, intimacy, and connection, something about that convoluted explanation of Jesus begins to click not only about the Trinity, but also about our everyday lives.  If the very nature of God is communal and relational, then our invitation is for our lives to also reflect that triune nature.  That means, when we are here, gathered across differences, across divides, and across diversions, we are doing the sacred work of relationship.  That means when we are out in our community, caring for those in need, using our God-given gifts in our vocations, and loving stranger and loved-one alike, we are doing the sacred work of relationship.  And that means when we following the news to learn more about civic life outside these walls, when we are engaging our political representatives in honest dialogue, and when we are praying for the peace this world needs, we are doing the sacred work of relationship.

That is the beauty of honoring the Trinity today.  Jesus teaches us today that the very nature of God is relational – a relationship that is accessible vertically through our relationship with God.  Jesus also teaches us today that the sacred relationship found among the Trinity is also accessible horizontally through all those made in God’s image – in other words, through every human being God has gifted to us.  Our invitation today is to let that crossing of vertical and horizontal create in us a vehicle of God’s love and grace.[iii]  That longing for relationship is fed here so that you can feed that longing in others.  In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.

[i] David Lose, “Resurrecting the Trinity,” May 23, 2010, as found at https://www.workingpreacher.org/dear-working-preacher/resurrecting-the-trinity on June 13, 2025.

[ii] Debie Thomas, “The Trinity: So What?” June 9, 2019, as found at https://journeywithjesus.net/essays/2251-the-trinity-so-what on June 13, 2025.

[iii] David Lose, “Trinity C:  Don’t Mention the Trinity!” May 17, 2019, as found at https://www.davidlose.net/2016/05/trinity-c-shh-dont-mention-the-trinity/ on June 13, 2025.

Sermon – Acts 16.9-15, E6, YC, May 25, 2025

18 Wednesday Jun 2025

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Last week at the Rector’s Forum, I talked about the work of the Vestry since our Annual Meeting in January.  At the Vestry Retreat weeks after the Annual Meeting, the Vestry defined the “main thing” for Hickory Neck in the coming year:  growth.  Now the word growth is layered:  growth certainly means growth of resources, growth of membership, but especially spiritual growth of those in and around our community.  Out of that focus, the Vestry formulated five strategic initiatives, all rooted in best practices for healthy, growing parishes.  You will continue to hear about their work and efforts, and their labor is filled with a renewed sense of energy and vibrancy.

At the heart of Eastertide – these seven weeks after egg hunts, fancy clothes, and celebratory singing – is that very work: the growth of the church.  The resurrection is not a one-time stunning event, but the catalyst for the formation of the church.  In these weeks since Jesus’ resurrection, the disciples and apostles are doing the very work Hickory Neck is doing two thousand years later – growing the church (or as some more sassy followers of Jesus might say:  engaging in evangelism). 

What I appreciate about our lesson from Acts today is that the practice of church growth, of evangelism, in biblical times was not exactly precise.  You would think that the book of Acts would tell the story of how, after Jesus’ death, the disciples knew exactly how to spread the Good News.  You would think after all those years with Jesus, the disciples had clear instructions for moving forward, and were able to draw up a structured growth plan.  But our stories from Acts this year have included nothing of the sort.  So far, we have heard stories of a brutal persecutor of Christians being dramatically converted, of Peter realizing that Gentiles should also be included in the Christian community, and today we hear of this foreign woman of power coming to Christ.  I am pretty sure if the disciples sat down and planned their target audience for the Good News, Paul, Cornelius, and Lydia would not have been on their list.  And yet, this is the story of evangelism we hear during Eastertide: a story of unlikely and unexpected people hearing and responding to the word of God.

On the surface, this seems like good news.  These stories of conversion give a sense of confidence that no matter with whom we share the story of Jesus, they will be converted.  But looking at the end of the story glosses over the actual experiences of those on the evangelism journey.  If you remember, when Paul is converted, and his eyes are scaled over, the Christian who goes to talk with him is scared to death.  God tells him to go to Paul, but that is little assurance when that instruction means walking into the lair of a nasty murderer of Christians.  And for Peter, his interaction with Cornelius means that he must surrender all that has been familiar to him – the necessity of circumcision and all that he has known as being central markers of faithfulness – and let go of that familiarity.  Even with this interaction between Paul and Lydia today, Paul must take on a long journey based on a few words in a dream, only to find not a Macedonian man who is asking for help, but a foreign woman.[i]

These stories during Eastertide highlight our own anxieties about growing the church.  We might support the Vestry’s focus on growth, and we might be excited about their strategic initiatives.  And, we sort of hope that work is someone else’s work to do.  Before seminary, I was taking a Bible Study class that necessitated me doing some reading while traveling.  I don’t know if you have ever lugged around and read a Bible while traveling by plane, but doing so will lead to some very interesting experiences.  I had a slightly uncomfortable conversation with a young evangelical male who started telling me about his conservative views on scripture.  I had a businessman ask me if I was a minister or theology student.  When I told him no, he seemed bewildered as to why I would be reading the Bible, and kept eyeing me suspiciously the rest of that flight.  I had a middle-aged woman start telling me about her church and Bible Studies she had enjoyed.  And of course, there were tons of people who just stared at me warily trying to figure out what my angle was.  You would think the lesson from my trip would be, “Take a Bible with you, and see how you can grow the church.”  But to be honest, I found myself wanting to never carry a Bible with me again in an airport.

I think why we get so uncomfortable about church growth or evangelism is we imagine evangelism as knocking on the doors of strangers, presenting some uncomfortable script, and then having doors slammed in our faces.  But our lesson from Acts today shows us a different model.  Our lesson from Acts tells us is that yes, evangelism will entail going places that may be uncomfortable or interacting with people you would not expect.  Paul goes on a long journey expecting to meet a man and gets something quite different.  Lydia goes seeking a place to pray with her familiar girlfriends and hears something entirely new.  But evangelism is not just about the evangelizer and the evangelizee.  The other major actor is the Holy Spirit.  The text tells us that the Lord opened Lydia’s heart to listen eagerly to Paul.  Scholar Ronald Cole-Turner says evangelism is the intersection between human faithfulness and divine guidance.  “Paul would not have been guided to this place at this moment, were he not first of all at God’s disposal, open to being guided, sensitively attuned to being steered in one direction and away from all others.  Lydia would not have arrived at this place or time, had she not first of all been a worshiper of God, a seeker already on her way.  Peter does his part and Lydia hers, but it is God who guides all things and works in and through all things, not just for good but for what would otherwise be impossible.”[ii]

What is so liberating about this understanding of church growth is that even if we thought we had to or could do evangelism on our own, we realize today that our work of growth only happens with God.  David Gortner says, “Evangelism is a spiritual practice of expressing gratitude for God’s goodness and grace.”[iii]  That does not sound so bad, does it?  A spiritual practice of expressing gratitude for God’s goodness and grace.  He does not define evangelism as saving souls or self-righteously driving away your friends.  He says that evangelism is about expressing gratitude for God’s goodness and grace.  Knowing that definition of evangelism and knowing from scripture that evangelism happens as a partnership between our faithfulness and God’s guidance makes the whole enterprise seem a lot less scary. So, right now, I want you to take a deep breath, clear your mind, and then think about the best vacation you ever had.  Think about all the reasons why the vacation was wonderful and why you enjoyed yourself.  Think about the joy or peace that the vacation brought you and notice the warm smile starting to spread on your face.  Imagine the enthusiasm in your voice if you were to share that story with the person sitting next to you and the great conversation your sharing might evoke.  Now, take another deep breath, and then imagine the same full-body experience happening with a conversation about your faith journey.  Think about the great joy you have had in your relationship with God.  Think about the sense of meaning or peace you have at times found in God.  And now think about the broad smile on your face and the enthusiasm in your voice as you share that story with someone else and the incredible conversation your sharing might evoke.  That is all that happens between Paul and Lydia.  That is all that God invites you to do today.  Because the Holy Spir

[i] Eric Barreto, “Commentary on Acts 16:9-15,” May 9, 2010, as found at https://www.workingpreacher.org/commentaries/revised-common-lectionary/sixth-sunday-of-easter-3/commentary-on-acts-169-15-2 on May 22, 2025.

[ii] Ronald Cole-Turner, “Theological Perspective,” Feasting on the Word, Yr. C, Vol. 2 (Louisville: Westminster John Knox Press, 2009), 476

[iii] David Gortner, Transforming Evangelism (New York: Church Publishing, 2008), 29.

Sermon – Luke 24.1-12, EV, YC, April 19, 2025

18 Wednesday Jun 2025

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Tonight, we celebrate one of the most ancient, and in many traditions, the most important liturgies of the Church.  This is the festival of the resurrection of our Lord – despite what you may have learned about Easter Sunday.  Tonight is the night that we liturgically mark that shift from Lent and the Passion to our Lord and Savior’s Resurrection.  The church gives us this incredible gift tonight, and our job is to hearken back to an innocent sense of awe as we realize what God does through Jesus Christ.

Luckily the Church helps us hearken back to that innocent sense of awe through the structure of the liturgy.  I like to think the Church’s work in the Easter Vigil as being like that grandfather in the movie The Princess Bride, who visits his sick grandson to read him a fantastic tale.  In that movie, the grandson is skeptical – that in fact his grandfather might be planning to read him a boring or sappy story.  But the grandfather insists that this story is one of the greatest stories ever told – a story that his father read him, that he read to his son, and now, he would read to him, his grandson.

The Church is like that grandfather to us tonight, who gathers up the grandchildren around him, and says, “Let me tell you a story.  This story is greater than any other story you have ever heard.  This story is full of intrigue and surprise, full of the primal elements, full of drama and passion, and full of twists and turns you will not expect.  Do you want to hear the story?”  And before the grandfather can even begin, we, the grandchildren, are waiting with bated breath.

“Once upon a time, before there was time, or people, or even land or sky, the earth as we know the earth was a formless void – filled with watery chaos.  God created the world as we know the world, and proclaimed that creation, ‘good.’  Sometime later, that world fell into sin and God used water to cleanse the whole earth through flood.  To the one person God saved, God promised to never do such destruction again and made a covenant of protection.  Much later, the people of God were fleeing a horrible fate – an awful leader who had enslaved the people.  This time, God once again manipulated the water – both to save God’s people and to destroy those who wished to destroy God’s people.  On the other side of the sea, on dry land, the people rejoiced.  Later, the people fell away from God and although God was grieved, God spoke to the prophet Ezekiel.  God told Ezekiel to reassemble the dry bones of God’s people, and to breathe new life into them.  And the people lived again.  Much later, when the people had become dispersed and disheartened, God proclaimed new hope.  God proclaimed that God would gather God’s people again and would eliminate their despair.

“But after all of that – after creation and floods, after the division of the sea and the giving of new life to old bones, even after promising to save the people – after all of that, yet still the people of God lived in sin and in separation from God.  And, knowing no other way, God did something so unexpected, so wonderful that we could never repay God.  God sent God’s Son to live and breathe among us, to show us the way of faithful living and the way to eternal life.  And as if that were not enough, that same Son was betrayed by his friends, mocked and reviled, and killed on a cross.  That was a dark, painful time – darker and more painful than anything the people had known before.  And so, the people of God did the only thing they knew to do:  they mourned, they hid in fear, and a few brave women went to tend to this precious gift they had been given, making his death as sacred as they knew how. 

“But something amazing happened – something no one ever anticipated.  The Son of Man, the Prince of Peace, the Messiah, Jesus was not there.  And the disciples went from east to west, sharing the sacred and imperishable proclamation of eternal salvation.”

At the end of the film The Princess Bride, the grandfather finishes the book, and tells his grandson to go off to sleep.  The once skeptical grandson hesitantly addresses his grandfather, “Grandpa?  Maybe you could come over and read it again to me tomorrow?”  His grandfather smiles and responds, “As you wish.”  Those words are significant because in the story the grandfather tells, the main characters say, “As you wish,” as their code word for, “I love you.”  Tonight, we too hear the story of our salvation, the great sweeping of our history with our Lord, and the salvific work of our Savior Jesus Christ, and we too find ourselves strangely warmed, longing to perhaps hear the story again.  And to us, the Church says, “As you wish.”  Amen.

Sermon – Luke 15.1-3, 11b-32, L4, YC, March 30, 2025

18 Wednesday Jun 2025

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Having studied family systems, and living in a nuclear family with three first-born children, I am keenly aware of, if not wholly empathetic to the older brother in the story we traditionally call that parable of the prodigal son found in Luke’s gospel.  This is such a complex, intriguing story, that our attention is often focused just by naming this parable “The parable of the prodigal son.”  But a seminary professor once warned me that what we call parables highly influences our understanding of them.  I think that is why this year, being so captivated by the older brother, I might rename this story what scholar Rolf Jacobson calls the story:  The Lament of the Responsible Child.[i]

By renaming this parable The Lament of the Responsible Child, we immediately are able to reconsider his story – perhaps not as the petulant stick in the mud, but the justifiably angry family member.  The older son has done what has been expected of him.  He is obedient, hard-working, and would have never insulted his father as deeply as his younger brother does.  He is the consummate good and faithful servant.  And so, when his father, who, by the way, has never given much praise for the older son’s obedience, throws a party for his wayward brother, the older son finally snaps.  He throws a first-class temper tantrum, refusing to come into the party and then yells at his father about the injustice of such a party.

What is so visceral about the older son is we know his reaction all too well.  Two strong emotions take over the older son.  First, he is struck with a serious case of envy.  The older son sees the party for his wayward brother, and covets the party.  Out of respect of family tradition and cultural mores, he never asked for even the smallest of parties for himself and his friends.  But even responsible children get sucked into envy’s power.  I remember when our girls were younger reading one of the Berenstain Bears children’s books call the “Green-Eyed Monster.”  In the book, Brother Bear is celebrating his birthday, receiving gifts.  Sister Bear is mostly fine with this arrangement, remembering her own birthday party earlier in the year.  That is, until Brother Bear gets the most beautiful, sleek bicycle she has ever seen.  Then the Green-Eyed Monster takes over.  But just so that the adults do not think they are immune, before the story ends, Papa Bear gets a visit from the Green-Eyed Monster too when a neighbor gets a fancy new car.  The point is that envy and jealousy are all too familiar to us.

But envy isn’t the only emotion that takes over for the responsible child.  The other emotion that takes over is self-righteous indignation.  The older son is legitimately right about his younger brother.  His younger brother did sin, was disrespectful, behaved selfishly, and disgraced the entire family.  The younger brother does not deserve the reception he receives.  That is exactly what makes the reception so full of grace.  But the older son is so blinded by his self-righteous indignation, that he cannot see the blessing of his father’s reaction.  As one person describes his situation, the older brother is “standing outside in the dark, perfectly right and perfectly alone.”[ii]  Perfectly right, and perfectly alone.

 When I conduct premarital counseling with couples, we talk about the ways that spouses and partners behave in disagreements.  Every family and couple has them, and so our counseling focuses on handling disagreements in healthy ways.  I once had a priest tell me that the three most important words for any marriage are, “I.  Am.  Sorry.”  They sound like three words that are simple enough to say.  But, somehow, we have a hard time saying them.  Partly we struggle with saying them because we think they mean admitting guilt or, even worse, defeat.  Very few of us like to lose.  But that same priest told me, the next three most important words are, “You.  Are.  Forgiven.”  As hard as apologizing can be, sometimes forgiving can be even more difficult.  But forgiveness is the only thing that can keep our relationships in balance.  Ideally, by one person saying, “I am sorry,” and the other saying, “You are forgiven,” both parties give up some of their power.  Both parties submit something of themselves to the other.  When one party is unwilling to say one of those things, they become like the responsible child – perhaps perfectly in the right, but also perfectly alone in their rightness.

What the older brother teaches us is that sometimes we have a choice between being right and being in relationship.  In some ways, much like the younger son has been in a distant country, the older son is also in a distant country.  He has cutoff connection to his brother, to his father, and even to those who have gathered to rejoice over the new life his brother has been given.[iii]  In choosing to be right, he stands out in the darkness, unable to rejoice in another’s joy, closed off to the hope of redemption and reconciliation.  In endless paintings, woodcuts, and sculptures of this scene, whether Rembrandt, Jan Shoger, or Margaret Adams Parker, the older son stands at a distance, hands or arms crossed in front of him, cold and rigid.  Artists capture what our minds have already imagined – the guarded, distant body language of one choosing rightness over relationship.

Perhaps why the responsible child’s story is lingering with me is because we do not know how he responds to the father’s invitation – the invitation into his joy – to celebrate a reconciled relationship – much like the reconciliation the older brother can enjoy if the older brother just comes into the room.  The story ends with the ultimate cliffhanger that does not let you know whether the older son remains outside the party or comes inside the party.  Certainly the father’s desire is for him to come in, but we do not know whether the son chooses rightness or relationship.  I have wondered what would happen if the older brother went into the party.  What if the younger brother fell at his brother’s feet too, saying those three hardest words, “I am sorry.”  What if the two men simply embraced – saving words for later.  What if the joy and laughter of that room cracked through the older brother’s tough exterior, and warmth began to seep into his heart.  What if…

In many ways, I think the story ends openly to remind us that we too have a choice.  We too can choose to be right – to hold on to the things in life about which we are justifiably angry and disappointed.  We have every right to protect ourselves and even our family and friends from the kinds of behaviors that hurt us emotionally.  We can be guarded and keep our distance – standing out in the darkness of rightness.  Or we can choose to come into the party, and see what happens.  We may not be able to say “I am sorry,” or even, “You are forgiven,” but we can at least step through the door, into the warm glow of a room that is bursting with abundant grace and love for us and for all – that place where all are forgiven and all are loved.  Amen.

[i] Rolf Jacobson, as shared on “Sermon Brainwave:  #1014: Fourth Sunday in Lent (C) – Mar. 30, 2025,” March 11, 2025, as found at https://www.workingpreacher.org/podcasts/1014-third-sunday-in-lent-c-mar-30-2025 on March 27, 2025.

[ii] Barbara Brown Taylor, “The Evils of Pride and Self-Righteousness,” Living Pulpit, vol. 1, no. 4, O-D 1992, 39.

[iii] David Lose, “Preaching the Prodigal,” March 3, 2013, as found at https://www.workingpreacher.org/dear-working-preacher/preaching-the-prodigal on March 27, 2025.

On the Risk of Anticipation…

12 Wednesday Mar 2025

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Photo Credit: https://www.pinterest.com/pin/tango–761882461966749050/

So, what does a Dancing with the Williamsburg Stars competitor do after the competition?  Well, in my case, you get back in the studio!  Before the competition even began, I already knew I wanted to keep dancing.  I was having such a great time stretching my mind and body learning new things that I knew it was a good physical, and spiritual, discipline I wanted to maintain. 

Now, you may be wondering how in the world ballroom dancing can be categorized as a spiritual discipline.  The truth is, I encounter the sacred in ballroom dance all the time.  I talked about it once before HERE.  This week, as I started my first post-competition class, we went back to basics, learning the rumba and cha-cha.  There’s a certain humbling that comes with learning a new dance that I had forgotten from when I started months ago.  As we progressed through the class, I felt like I was slowly getting the hang of the technicalities – that is, until we started turns.  At one point, my instructor said, “Stop anticipating!”  He reminded me that he would show me where to go, but if I anticipated what he was going to do next, I would mess up our unique dance.

Those two words have been rattling around in my head.  Stop anticipating.  You see, I am a planner by nature.  Anticipation is my jam.  I am constantly thinking ahead, wondering about decision trees and the potential impact of each branch.  I like thinking about the larger system and strategically guiding my parish in our next steps.  So, the idea of stopping anticipation seems anathema. 

But the more I thought about it, every good thing that has come about in my ministry was nothing I actually anticipated.  In my current parish, I might have conducted a needs assessment with the community, listened to my parish’s desires, and researched a particular new ministry.  But what I didn’t anticipate was an outside group needing space to do the exact ministry we were contemplating.  I might have envied other parishes with digital ministries, but what I never anticipated was a worldwide pandemic that would launch my church’s own digital ministry.  I might be dreaming with my parish about alternative revenue streams and the repurposing of our spaces, but what I didn’t anticipate was three conversations that fell into my lap in the course of three weeks about potential partnerships.  When I finished the planning and stop anticipating, God happened each time.

I wonder in what ways your anticipation is blocking the movement of the Holy Spirit.  In what ways are you anticipating a left-hand turn, only to discover, God is over the to right, ready for you, if you can just stop anticipating?  For those of you who are lifetime planners, I know this is hard spiritual work.  Perhaps this Lent, you can join me in my prayer, “Lord, help me stop anticipating.” 

On Ashes and Dust…

05 Wednesday Mar 2025

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Phot credit: https://www.yamaha.com/en/musical_instrument_guide/pipeorgan/maintenance/

Last year our parish was donated a new pipe organ.  We have been eagerly waiting for the deconstruction of our current organ and the installation of the new one.  The time has finally come, we said a prayer of blessing on the current organ, and we have been waiting and watching as the process begins.  Ideally this wouldn’t be staring just days before Ash Wednesday, but I suppose there is no “perfect” time to deconstruct your worship space.

Knowing we are in a liminal time of deconstruction and reconstruction, I had not thoroughly thought through the impact this time would have on our experience of Ash Wednesday.  But walking into the Chapel this morning, seeing the pipes mostly gone, and the guts of our current organ exposed, I was hit by a sadness I couldn’t quite place.  Almost 20 years of music from that organ has filled our worship space, countless talented individuals have made the organ sing, and even more moments of sacred encounters with God have happened through that instrument.  Seeing the organ exposed today did something that left me unsettled. 

Photo credit: https://annkroeker.com/2011/03/09/there-back-again-my-first-ash-wednesday/

When I necessarily turned my attention to preparing for tonight’s Ashes to Go and Ash Wednesday service, I realized what was so unsettling.  Ash Wednesday is all about reminding us of our mortality, our finitude, and our vulnerability before God.  When those gritty ashes are scraped across my forehead and I am told that I will return to dust, that texture and those words linger with me.  So too, as that organ case sits gaping and open, with dust motes floating in the air, our worship space has suddenly become the perfect metaphor for entering a Holy Lent.

I wonder what gaping holes Ash Wednesday is exposing for you.  I wonder where your spiritual life is feeling dusty and in need of some care.  As always, you are most welcome to engage at Hickory Neck Episcopal Church for some tending – to find a connection with God that might be missing, to heal some holes that have been exposed for too long, and to find a place of belonging, because, believe me, you are not alone.  Welcome to Lent.

Photo credit: Stephen Trumbull; reuse with permission only

Sermon – Luke 6.17-26, Jeremiah 15.5-10, EP6, YC, February 16, 2025

05 Wednesday Mar 2025

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One of the things I love about the diversity of parish like Hickory Neck is that I often get to see the fullness of life in just a matter of days – or even hours.  Whether I am talking to a retiree dealing with new health issue, an adult dealing with rigors of parenting, or a kid dealing with the everyday challenges to their identity, the breath of life is ever before me.  But these last weeks have brought a new rawness that I have not seen in a while.  The philosophical arguments of an election year have birthed a new praxis that has everyone on edge – from deep divides about economic and ethical policies, to the questions of how we bound we are to care for our neighbors, to whole livelihoods and vocations coming into question.  We are swimming in a sea of defensiveness, of vulnerability, of righteous indignation – no matter where you find yourself on the political spectrum. 

Into that volatile atmosphere, we get some scripture today that cuts to the bone and leaves all of us standing vulnerably before God who is calling us to task.  The bite starts in Jesus’ Sermon on the Plain in Luke’s gospel.  The blessings alone should bring us up short:  blessed are you who are poor (not poor in Spirit like Matthew says, but the literal poor), who are hungry, who weep, who are reviled.  Jesus’ blessings should be enough to bring us up short about how we are treating the poor, hungry, and oppressed.  But Jesus does not stop there.  Then he begins with the “woes.”  The word “woe” in Greek is translated literally as “woe” – like the sound woe makes as woe comes out of your mouth – like a sigh of “oh man!”  As New Testament scholar Matt Skinner says, that sound is not necessarily a sign of disappointment, but as if Jesus is explaining, “Your vision is so small, so limited,” like Jesus is just giving a “deep sigh.”[i] And all of this blessing and woe would be hard enough in normal times, but the truth is, as many of our own find ourselves in economic insecurity – whether layoffs are coming, or social security may be cut, or loan payments may increase – we’re not even sure which category we are in anymore.

In looking at Luke’s Gospel, professor Mary Hinkle Shore explains, “The difficulty in…this text in a 21st-century American, mainline Christian context is that most of us who will hear this word are not inclined to trust it…  We aim to be rich, full, laughing, and respected.  Hearing the beatitudes from Jesus, we may be tempted to think, ‘I’ll take my chances with the status quo.’   This reaction may be why Jesus adds woes here after his blessings.  No matter how hopeful his words are, some in the crowd have placed their trust elsewhere, and the choices they have made are working for them.  For these, the woes are not curses, but warnings.  It is as if Jesus said, ‘Certain things are worthy of your trust, and other things are sure to betray it.’  When those objects of misplaced loyalty do betray your trust—Lord, have mercy.”[ii]

I think that is why the designers of the lectionary chose Jermiah today.  Jeremiah features blessings and curses too.  But these blessings and curses are almost harder because they are not about economic categories but about our very relationship with God.  Jeremiah pronounces in the text today, “Cursed are those who trust in mere mortals and make mere flesh their strength, whose hearts turn away from the Lord.  They shall be like a shrub in the desert, and shall not see when relief comes.  They shall live in the parched places of the wilderness, in an uninhabited salt land.”  In contrast, Jeremiah goes on to say, “Blessed are those who trust in the Lord, whose trust is the Lord.  They shall be like a tree planted by water, sending out its roots by the stream.”  All of holy scripture seems to be pushing us to deeply examine where we are putting our trust these days.

As many of you know I have been working the last few months on a charity event to raise money for two amazing non-profits in our community – a little event called Dancing with the Williamsburg Stars.  I thought the dance lessons would be fun, and as someone who has danced in the past, I thought I would have a somewhat easier go of things.  And I loved the idea of representing Hickory Neck in such a fun-loving way.  But here’s the funny thing about ballroom dancing – dancing with a partner requires a level of trust I never experienced when dancing in an ensemble.  A few weeks ago, we were practicing a move where I basically lean backwards, held up by my partner.  I thought I was doing a great job until we watched video replays.  I was barely dipping my head back at all.  My partner had to show me where his arms were placed to catch me and how little I was leaning into them.  Then just this week, we were working on another move were I basically fall forward with an extended arm behind me.  My partner explained that if I try to catch myself in the fall, I will make him fall.  I must trust that his hold is steady enough that I won’t slam face-forward to the ground.  And then, just to show me how I still wasn’t fully trusting him, he showed me how even in the turn out from that fall, I was muscling my arm to get up, instead of trusting him to pull me up. 

We are in intricate dance with God right now.  We are vulnerable, on stage, and not at all in control.  Our natural inclination is going to be to muscle our way through, to fight for some modicum of control, to determine what we want (to be rich, full, laughing, and respected) and trusting that that fullness is the ultimate end game.  Into that battle of wills, Jesus sighs a big “woe.”  As we stare out into the audience of that dance, I love what Debie Thomas sees in this text.  When thinking about her relationship with trust and God, Thomas confesses, “I might begin by admitting that Jesus is right.  I might come clean about the fact that most of the time, I am not desperate for God.  I am not keenly aware of God’s active, daily intervention in my life.  I am not on my knees with need, ache, sorrow, longing, gratitude, or love.  After all, why would I be?  I have plenty to eat.  I live in a comfortable home.  My family is safe.  I’m not in dire need of anything.  In short, there isn’t much in my circumstances that leads me to a sense of urgency about ultimate things.  I can go for days without talking to God…Most of the time, it just plain doesn’t occur to me that I would be lost — utterly and wholly lost — without the grace that sustains me.”

Thomas goes on to conclude, “I think what Jesus is saying in this Gospel is that I have something to learn about discipleship that my life circumstances will not teach me.  Something to grasp about the beauty, glory, and freedom of the Christian life that I will never grasp until God becomes my everything, my all, my starting place, and my ending place.”[iii]  In other words, until I let God take the lead, and actually follow, my dance through this life is going to echo the woe’s I have been sighing for the last several weeks.  Blessing comes in placing trust not in earthly things or earthly policies, but in the Lord.  Then, as Jeremiah reminds us, we will be like trees planted by water, roots going down by the stream, and leaves that stay green, not ceasing to bear fruit.  When we are so rooted, growing, and producing, then we can share our fruit, our shade, our refreshment.  God needs us so rooted so that we can stop sighing woes and start being blessings.  Amen.

[i] Matt Skinner, “Sermon Brainwave Podcast:  #1008: Sixth Sunday after Epiphany (C) – Feb. 16, 2025,” February 6, 2025, as found at https://www.workingpreacher.org/podcasts/1008-sixth-sunday-after-epiphany-c-feb-16-2025 on February 12, 2025.

[ii] Mary Hinkle Shore, “Commentary on Luke 6:17-26,” February 16, 2025, as found at https://www.workingpreacher.org/commentaries/revised-common-lectionary/sixth-sunday-after-epiphany-3/commentary-on-luke-617-26-3 on February 14, 2025.

[iii] Debie Thomas, “Leveled,” February 6, 2022, as found at https://www.journeywithjesus.net/essays/3319-leveled on February 14, 2025.

On the Dance of Trust…

12 Wednesday Feb 2025

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Photo credit: World Class Ballroom

In a little over a week, I will be competing in my town’s version of Dancing with the Stars – where 12 of us local “stars” are paired with professional dancers and perform our routines in a ticketed show.  The event is for charity, hoping to raise about $60,000 for our local Big Brothers Big Sisters affiliate and Literacy for Life.  When I was asked to be a star this year, I was excited.  I loved the idea of supporting local ministries, of a clergy person doing something so outside the box, and the fun of dancing.

Naively, I thought years of dancing in childhood and adolescence would be a big help.  I took ballet, tap, and jazz all through my school years – even taking a little ballet in college.  I was on dance teams in high school and college, doing hip hop style dancing.  And I even took a “Social Dance” class in college meant to teach you the basics of ballroom dance.  Consequently, I was fully expecting to learn and execute my routine with relative ease.

What I hadn’t accounted for in my mental preparation was what dancing with a partner would mean.  Of course, I knew that, as a female, I would need to let the male lead – and I also knew that would be hard based on previous experiences.  It can be hard to trust someone who also doesn’t know what they are doing.  But I had assumed dancing with a professional would make the trust part easier.  That was until a lesson recently where my teacher basically told me that I needed to fall forward in a particular position – with the promise he would catch me.  When I gave him an incredulous look, he explained that if I tried to catch myself, I would make him fall.  But if I just fell, he would catch me and the move would look dramatically graceful.

I have loved getting to know my teacher and have no reason not to trust him – he’s incredibly talented and has been doing this for ages.  But my resistance to trusting my teacher has given me a lot of insight on how deeply demanding trusting God is.  God has proven to us time and again how God is holding us, caring for us, bringing us to the right places at the right time.  And yet, every time something gets scary or unfamiliar, we yank that trust right back.  I suppose that is why we hear that refrain in Scripture, “Do not be afraid,” so often – because being unafraid is really hard.

I wonder in what ways you are holding back your trust in God these days.  I wonder how often you are unwilling to “fall,” expecting something dramatically graceful, and instead limiting God’s grace by your resistance to giving up control.  Letting go will not be easy – God wouldn’t have to tell us to not be afraid so much if letting go were easy.  But imagine the beautiful dance you could produce if you could reach out your hand and instead say, “Here I am.  Send me.” 

You can help me “let go” by making a donation to the amazing charities we are supporting.  Click HERE to donate today and make a difference in the lives of others.