Tag Archives: Holy Spirit

Sermon – Acts 2.1-21, PT, YC, June 5, 2022

05 Wednesday Oct 2022

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At Hickory Neck, one of our core values is creativity.  We have an openness to experimentation that has served us well throughout this pandemic.  You might have noticed our Acts reading today was a little different – allowing us to sample the idea of what it might have been like to hear the chorus of languages on that famous Pentecost Day.  In the past, we experimented a little differently – with all the languages at one time, so that a cacophony of noise filled this space.  I LOVED the experience every year.  However, some found the cacophony to be more an experience of noise as opposed to joyful noise.  So, we experimented again this year with another way to stimulate our imagination about this significant day in the life of the Church.

As I have been thinking about our experimentation with hearing today, I stumbled on the work of theologian Willie James Jennings.  Jennings argues about Pentecost, “…we must see more than a miracle of hearing.  …The miracles are not merely in ears.  They are also in mouths and in bodies.”[i]  Jennings argues that just as important as everyone hearing in their own tongues at Pentecost was the miracle of speaking in tongues.  Now I do not know how to recreate our Acts readings by randomly choosing five of you to spontaneously speak another language.  We’ll have to experiment with that next year.  But I am intrigued by why Jennings thinks the speaking is just as important as the hearing.  Jennings argues that when you can speak in the language of another group of people, you can “speak a people.”  He says, “God speaks people, fluently.  And God, with all the urgency that is with the Holy Spirit, wants the disciples of his only begotten Son to speak people fluently too.  This is the beginning of a revolution that the Spirit performs.”[ii]

During a year of volunteer AmeriCorps service, you learn to live a little differently.  I stayed in a campus ministry building on campus for free in exchange for cleaning and locking up the building every night.  I lived on a shoestring budget and managed to get by with support.  One day, I was sitting on the loading dock of the Food Bank where I was working next to older teenager, Jayden.  We had just done a lot of work with fresh produce.  He lived in a group home that was a frequent shopper at the Food Bank.  Together, we sat on the dock, sweaty and exhausted.  As our conversation meandered, we began to talk about our homes – him in the group home and me in the home that was also a job.  When I explained my arrangement to him (which I had admittedly resented sometimes – I mean who likes cleaning toilets and pest control?), he looked dreamily out into the sky in front of us and sighed, “I hope I can find a place like that someday.”  Now, Jayden did not speak a foreign language.  The Holy Spirit did not make another language burst out of my mouth.  But Jayden and I were from very different worlds – me a recent college graduate and him unsure of his fate after he aged out of the group home.  But sitting on that loading dock, the Holy Spirit allowed me to “speak a people” – to break down the walls of language so that we could sit as equals and ponder the wonder of God and express our deepest desires with vulnerability. 

Pentecost is an invitation for the Church to learn to speak a people.  Now that does not mean you need to go sign up for foreign language class – though that certainly would not hurt.  And that does not mean you need to go volunteer for a year – though that would not hurt either.  But what speaking a people means is finding ways to meet people where they are, hear their stories in their own “language,” and share the love of God that you have received so abundantly.  Speaking a people may also mean that you do not use your mouth as much as your body to show forth love and light. 

And just in case you are hearing this invitation today and thinking, “That sounds like the work preachers should be doing, or evangelicals are better at doing,” remember what happened at that festival of Pentecost.  The text tells us, “All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.”  As scholar Karoline Lewis reminds us, the text says “all” of them.  Not some of them.  All of them were filled with the Holy Spirit.  Just like John the Baptist was filled with the Holy Spirit, and Mary was filled with the Spirit, and Elizabeth, and Zechariah, and Simeon.  All of them were filled.[iii]  And just in case you find yourself saying, “But those were famous people, a long, long time ago.  How can I do that?”  The answer is right there in verse four.  “All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.”  The Spirit will give you the ability to speak a people.  The Spirit will give you the ability to listen deeply and speak meaningfully.  The Spirit will make a way for those powerful, vulnerable moments of truth and love.  So, when you hear that dismissal today, “Let us go forth into the world, rejoicing in the power of the Spirit, alleluia, alleluia,” your answer can be an emphatic, “Thanks be to God, alleluia, alleluia!”  Amen.

[i] Willie James Jennings, Acts, Belief:  A Theological Commentary on the Bible (Louisville:  Westminster John Knox Press, 2017), 29.

[ii] Jennings, 30.

[iii] Karoline Lewis, Sermon Brainwave:  #847: Day of Pentecost (C) – June 5, 2022, May 29, 2022, as found at https://www.workingpreacher.org/podcasts/847-day-of-pentecost-c-june-5-2022 on June 2, 2022.

Sermon – John 13.31-35, Acts 11.1-18, E5, YC, May 15, 2022

25 Wednesday May 2022

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Every three years, the entire Episcopal Church gathers for what is called General Convention.  Eight lay and ordained people from every diocese in the Episcopal Church and all the bishops gather in two houses to pass legislation that will govern the whole of the church.  Issues range widely, from authorizing new liturgies, to promoting social justice issues, to human resources issues for clergy and lay staff, to who will guide and govern the church.  One topic that is coming around again this year is whether the Episcopal Church should remove the baptism requirement for the reception of Holy Eucharist.  Even though practices range pretty widely, technically the canons of the Episcopal Church reserve communion for those who have been baptized.  The issue is highly contested, has been written about widely, and I could spend a whole hour teaching on this topic.  At the heart of the debate are issues of belonging, identity, hospitality, and evangelism.

 As I have watched some of the initial debate heat up in the Episcopal Church, I marvel at how, as much as the Church has changed over the years, much remains the same.  After Jesus’ ascension, and as the disciples and apostles began to spread the Good News far and wide, Peter and the other disciples begin to debate the issue of membership – whether uncircumcised Gentiles could become full members of the body of Christ without being circumcised.  In our reading from the Acts of the Apostles, we hear the story of how the apostles call Peter in and question his fellowship with uncircumcised Gentiles.  Peter launches into a story about a vision he had and what God said to him about “membership” in the body of Christ.  After hearing Peter’s testimony, there is silence.  The weight of such a change hovers in the silence – issues of belonging, identity, hospitality, and evangelism hanging in the air.

So much about this story today is human.  Time and time again, from the beginning of time, we have debated who is in and who is out.  There are benign ways and malicious ways of defining those boundaries, but ultimately those boundaries help us know who we are so we understand who we are not.  We agree to a set of behaviors and activities every time we reaffirm our baptisms.  Clubs and civic groups have criteria for admitting members.  Colleges have criteria for who can be a student, and what can get you expelled.  Even retirement communities have rules about what age you can be before you can move into the community.  But the malicious ones are trickier.  Redlining is a practice that has kept people of certain races and ethnicities from owning homes in certain areas.  Women are unable to serve as ministers in certain faith traditions.  LGBTQ identifying individuals were denied the same spousal rights and parenting rights as straight individuals.  The question becomes how do we define who we are and what we are about without harming or maligning others?

Some have argued Jesus gives us the answer in John’s gospel today.  Jesus says, “I give you a new commandment, that you love one another.  Just as I have loved you, you also should love one another.  By this everyone will know that you are my disciples, if you have love for one another.”  The instructions sound simple enough.  Our Presiding Bishop preaches nothing but the gospel of love.  But the instruction to love one another so people will know we are disciples does not make the issue of membership simple.  I love my Jewish and Muslim brothers and sisters but that does not make them Christian any more than their love of me makes me Jewish or Muslim.  I remember in seminary an interfaith dialogue between our Episcopal Dean and a Muslim leader in the community.  When they were establishing the ground rules for the conversation, the Muslim leader said, “We both enter into this conversation with deep respect for one another.  But for either of us to say that we are not trying to recruit the other would be a lie.  Of course I want you to become a Muslim:  I would not be a good Muslim if I did not think being a Muslim was the right path.  The same is true for you.  If you are not trying to convert me, I would wonder about the ferocity of your faith.”

What the texts do today is invite us into a challenging space.  By telling us to love one another, Jesus is not telling us that love denies who we are.  Likewise, by the disciples arguing about who can be Christians and who cannot, and coming to a conclusion that the Holy Spirit is doing something new does not mean that the disciples are diminishing their identity or the identity of the community.  Peter does not water down the gospel.  He simply invites the disciples to reconsider who could ascribe to that gospel.  What these two texts do together is remind us that loving one another means both holding fast to the gospel, while trusting the Holy Spirit enlivens the gospel.  The two texts together remind us that loving one another means we can be both generous and orthodox.  The two texts together remind us that loving one another means we can say yes and no, and find a gracious gray area where love abides.  What Jesus simply asks is that in the silence of the question – the silence that stood between Peter and the disciples before they made a decision – we allow love to do love’s work, so that our discernment of the Spirit can flourish.  Amen.

Sermon – Luke 1:39-55, A4, YC, December 19, 2021

22 Wednesday Dec 2021

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A couple of years ago, I had the occasion to take a long walk with a mentor and friend.  I do not really remember what we talked about, except that our conversation was mostly about life, family, and vocation.  I remember she said something to me that was so profound, her words took my breath away and I stuttered in my steps.  But the funny thing was, she did not say anything new.  In fact, her words started with that classic line, “So what I hear you saying is…”  She simply reflected my own words back to me in a way I couldn’t hear them myself.  She held up a mirror to me and in that mirror I saw my truth in a way I could not have seen alone.

Although much of this day liturgically is about Mary, I find myself strangely drawn to Elizabeth this year.  We know a few things about Elizabeth.  She was a descendent of Aaron, which means her lineage is part of the priestly line in Judaism.  Her husband, Zechariah, is also a priest, but more of an ordinary village priest, not one of the priests based in Jerusalem.[i]  Elizabeth is a part of Aaron’s priestly line in her own right.  We also know when Elizabeth’s husband is told she will bear a child, he does not initially believe – and because of that is struck mute for the duration of Elizabeth’s pregnancy.  On the other hand, Elizabeth responds to her pregnancy with a profession of God’s favor for her.  And because Zechariah is mute, Elizabeth does the blessing and prophesying when Mary shows up.  As scholars Levine and Witherington tell us, “Elizabeth’s cry is both exultation and prophecy: ‘Blessed are you among women.’”[ii]

Sometimes I think we get lost in the reality of these two pregnancies and do not hear all of what is being said.  There have been countless artistic renderings of these two pregnant women.  And of course, the identity of who is in these wombs is important to the message of the Luke’s gospel.  But sometimes I think the presence of pregnant bellies is distraction to the other thing Elizabeth is preaching.  Pregnant bellies are at times a source of grief for those who long to carry a child but cannot; are at times a source of lost identity – because all people and artists see are the growing bellies and not the person carrying the child; and are at times a source of oppression and loss of power – especially for those, like Elizabeth who have been barren, and those like Mary who are pregnant way before societal expectations dictate. 

But here’s what we miss when our minds only see pregnant bellies.  As scholars point out, “Mary is blessed not simply because she is pregnant with an extraordinary child; Mary herself is blessed, and so she is more than simply a womb…Mary is blessed not simply because she conceived, but because she ‘believed’ – she trusted – that the ancient prophesies would be fulfilled.”[iii]  Elizabeth does what my mentor did so many years ago, and holds up a mirror to Mary.  Sure, Elizabeth confirms the words of the Angel Gabriel[iv], and prophesies Mary’s child will be, but she also looks deeply at Mary and says, “Look.  Look what you did.  You said yes.  You believed this tremendously impossible thing God told you and you said yes.  Blessed are you for your willingness to believe and say yes.”

What I love about The Visitation is the way we have access to Elizabeth’s here at Hickory Neck every Sunday.  I think one of the things we missed when we shut down churches during the pandemic was that reality – having access to an Elizabeth each week who somehow could see you, could reflect back what you shared in time after church over coffee or breakfast, or who had the ability to name faith in you – those times when you believed and trusted in God, even if in the moment, you had very little trust.  That is the gift of church every week – gathering with a group of people who you may not otherwise encounter in the world out there, getting to know their stories, and sharing the truth of God’s sacred activity in each other’s lives.  That is what Mary and Elizabeth give to each other: “…community and connection.”  As one scholar explains, “God removes their isolation and helps them to understand themselves more fully as part of something larger than their individual destinies.  Together they are known more fully, and begin to see more clearly, than they do as individuals.”[v]  Certainly we can experience faith alone – yes, even on the golf course occasionally.  And we can definitely experience church online, sharing our comments, prayers, and praises in the comments (something we do not even always even do in church).  But we also distinctly experience the incarnate God through other incarnate people – those people made in the image of God, whom the Holy Spirit uses to speak truth, and through whose bodies we witness truth, grace, and love.  May we all know Elizabeth’s this week as we walk toward the manger in awe and wonder and trust.  Amen.

[i] Amy-Jill Levine and Ben Witherington, III, The Gospel of Luke: New Cambridge Bible Commentary (Cambridge:  Cambridge University Press, 2018), 26.

[ii] Levine and Witherington, 38.

[iii] Levine and Witherington, 38-39.

[iv] Stephen A. Cooper, “Exegetical Perspective,” Feasting on the Word, Year C, Vol. 1  (Louisville: Westminster John Knox Press, 2009), 93.

[v] Michael S. Bennett, “Pastoral Perspective,” Feasting on the Word, Year C, Vol. 1  (Louisville: Westminster John Knox Press, 2009), 94.

Sermon – Genesis 3.8-15, Mark 3.20-35, P5, YB, June 6, 2021

16 Wednesday Jun 2021

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Last week we talked about the long journey we had made in the liturgical year that helped us get to Trinity Sunday.  After Trinity Sunday, we enter into the next long journey of what we call “ordinary time,” that time that stretches through summer and the fall when we settle into the stories about the life and ministry of Jesus.  In some ways, what happens in the Church is like what happens in the summer – we kick off our shoes, pull up a refreshing beverage, and settle into a good summer read.  The shift should be a palpable sigh of relief as we ease into the familiar stories we love.

Except, nothing about scripture lessons today is remotely relaxing – in fact, our Old Testament and Gospel texts do quite the opposite, making us tense with discomfort and anxiety.  We start with the story in Genesis, traditionally call the story of the fall.  Adam and Eve have already consumed the fruit from the forbidden tree, and today we hear the story of their being “caught.”  Right away, God knows something is amiss, and how do Adam and Eve respond?  In a comical exercise of finger pointing.  Adam blames both Eve and God:  Eve because she “made” Adam eat the fruit and God because God gave Eve to him in the first place.  Eve blames the serpent, recognizing she was tricked.  The curses from God fly:  on the serpent, on the land, and later in Genesis, on the man and woman and their habitation.  Historically, this text has been used to subjugate women, but most theologians know this story impacts all kinds of theological concepts – from our sinful nature, free will, promises of salvation, and the covenant.[i]  But you do not have to be a theologian to read this text and know that the finger pointing of humans when caught in sinfulness is not going to lead to goodness.

Then we get this strange story about Jesus in Mark’s gospel.  Jesus is simply sitting among the people and his disciples when things go crazy.  The scribes come and begin to proclaim that Jesus is possessed by Satan, and anything seemingly good Jesus is doing is rooted in evil.  Then Jesus’ own family assume he has had a mental breakdown and they come to restrain Jesus.  The people who should know and love Jesus best and the people who should be able to recognize the power of the Holy Spirit try to cast him out.  In response, Jesus rejects them all.  Instead, he professes to have no family except those who gather around him and do the will of God.  Jesus does not actually define what the will of God is, so we should be careful not to project our own notions of doing justice or serving those in need.  For now, being a part of the family of Jesus seems to involve sitting around.  As scholar Matt Skinner says, “The way into kinship—belonging—with Jesus is sticking around. It’s to acknowledge that you’ve been caught up into a new reality—this transformational alternate reality called ‘the kingdom of God’—and to hold on for the ride. That’s probably not the entirety of what it means to do or to accomplish or to commit to ‘the will of God,’ but it seems to be the biggest part, as far as Mark is concerned.”[ii]

Perhaps that is our invitation this summer too.  We are still invited to kick off our shoes, sit at Jesus’ feet, and pull up a good book.  But instead of rereading a comforting story, this may need to be a summer of reading the stories that ask us hard questions: of whether we are in right relationship with God or hiding who we really are; whether we are insisting on our own will or way instead of the way of Jesus; whether we are too restless to slow down and simply sit with the Holy Spirit.  In the flurry of regathering, of finally getting to experience some familiar practices like sitting in chairs [pews] we have missed, using our voices to sing [speak] among others, and seeing familiar friends and meeting new ones, we can miss why we love this community so much in the first place.  We can forget that Hickory Neck is a place we like to come because we are a community who does not let each other hide, who challenges one another to follow the way of love, who will remind us to slow down and listen for the soft voice of God.  Who we are and what this community does is the reason why we will continue to livestream services – so those who still need to be at home can be a part of us too, so those who are tending to life’s daily commitments can come back to the video for a good word, and so those who are longing for something more in life can get to know this Jesus – who redefines who is in and out – and sit at his feet with us.  Our experience this summer might not be one you were hoping for after a long, hard fifteen months – but I suspect this summer will be even better than you could have imagined.  Amen.

[i][i] James O. Duke, “Theological Perspective,” Feasting on the Word, Year B, Vol. 3 (Louisville: Westminster John Knox Press, 2009), 98.

[ii] Matt Skinner, “Stick Around,” May 30, 2021, as found at https://www.workingpreacher.org/dear-working-preacher/stick-around on June 4, 2021.

Sermon – Isaiah 6.1-8, TS, YB, May 30, 2021

03 Thursday Jun 2021

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To understand the lessons we have heard today, we have to look at where we have been over the last liturgical year.  We started in Advent, anticipating the birth of the Messiah.  Then we journeyed through the actual birth narrative at Christmas, and continued to celebrate Christ’s identity as the Messiah throughout the season of Epiphany.  In Lent, we journeyed through the temptation of Christ, and narrated the reason for our need for a Messiah.  That journey continued through Holy Week as we walked through the crucifixion and death of Jesus, remembering how the story of Jesus is rooted in the historical salvation narrative from the beginning of creation, ending on the joyous resurrection of Jesus and the seven weeks of celebrating what the resurrection and ascension means for our everyday lives.  Last week, we welcomed the manifestation of the Holy Spirit among the disciples of Christ, that joyous, cacophonous celebration.  Finally, after that long journey we arrive at today, Trinity Sunday.

For many Trinity Sunday is one of the weirder Sundays of the Church.  Trinity Sunday is the only Sunday in our calendar year dedicated to a theological concept.  Furthermore, the theological concept is one of the hardest in our faith.  Whole gatherings, like the one in Nicea, have happened just to hash out what having a triune God means, people have been labeled as heretics when they do not get it quite right, and authors have spent myriad pages trying to explain a concept that sometimes feels beyond words.  And that does not even include the number of parents and Sunday School teachers who have tried to make the concept of the trinity understandable to our youngest members – because, quite frankly, the concept is hard even for us adults!  And yet, at the conclusion of the long journey in the liturgical calendar – from Advent and Christmas, Epiphany and Lent, all the way to Easter and Pentecost – the church stops today and designates a day to celebrate the triune nature of God.  

Part of why we honor the Trinity this day is to give meaning to this seven-month journey – to answer the “so what?” of all we have learned.  Into that question, we read Isaiah’s call narrative from chapter six of Isaiah.  Now some scholars argue we hear Isaiah’s call story today because this passage was used in the early Church’s development of the doctrine of the Trinity.[i]  For me, that is not the most important reason we hear this lesson today.  Certainly, I want us as faithful disciples to understand the doctrine of the Trinity because the doctrine is unique among other faiths to our understanding of God.  But I am always more concerned about what you do with understanding than that you simply attain the understanding.  That is why I like this very human story about a reaction to God.  In Isaiah’s story, he is confronted with appearance of God – the majesty of God alone would be enough, but the appearance of seraphs, these winged snake-like figures – and the earth-shattering noise[ii] of their “Qadosh, qadosh, qadosh…Holy, holy, holy,” and the appearance and smell of smoke leave Isaiah utterly awestruck and keenly aware of his unworthiness.  Into that posture, and into Isaiah’s forgiveness, Isaiah has no other response when God asks, “whom shall I send to go out for us?”  The answer is simple.  Send me.

That is the “so what?” of Trinity Sunday.  Telling Isaiah’s story today helps us see the cosmically important reason why our own call or vocation is so important – not just that we have a job or purpose – but that our job or purpose is in response to the awesomeness of the Holy, Undivided Trinity – the fearsome, incarnate, mysterious revelation of the Godhead – three in one and one in three.  Every Sunday we send each person here and those gathered around the world through their screens out into the world to do the work God has given us to do.  That instruction is a commissioning and a blessing.  But today, we also honor how that work is a response to the awesomeness of our God.  We take all those powerful, sacred, quiet ah-ha moments we have had with God, and we take all those proddings from the Holy Spirit when we have felt like our gifts can and are being used for a great purpose, and we respond in the words of that old hymn, “Holy, holy, holy!  Lord God Almighty!  God in three persons, blessed Trinity,” and we have no other words but, “Here am I; send me.”  Amen.

[i] Donald K. McKim, “Theological Perspective,” Feasting on the Word, Year B, Vol. 3 (Louisville: Westminster John Knox Press, 2009), 28.

[ii] Rolf Jacobson explains this understanding of the Hebrew words in the podcast, “SB607 – Holy Trinity,” May 19, 2018, found at https://www.workingpreacher.org/podcasts/sb607-holy-trinity, as found on May 27, 2021.

Sermon – Acts 1.15-17, 21-26, E7, YB, May 16, 2021

26 Wednesday May 2021

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I have sometimes daydreamed about the experience of liturgical freedom:  picking and choosing the scripture for a given Sunday (particularly when I need to address a specific issue), praying an extemporaneous prayer on a Sunday to address a certain topic in the church, or drafting our own liturgical experience to address a particular need.  However, as crazy as the idea may sound, I more often find freedom within our Episcopal constraints than within the endless possibilities of what could be. 

This past week was a classic example.  Last Sunday, totally unaware of the announcement I would be making on Tuesday, Bob preached about the invitation of the Resurrection being an invitation into discernment – discernment about what each of us needs to do to bring about the kingdom here on earth.  On Tuesday night, our regularly scheduled Discover Class topic, which was scheduled months ago, was focused on the structure and leadership model of the Episcopal Church, including who bishops are and how they are elected.  Then today, we get this lesson from the Acts of the Apostles in which Peter and the other apostles are attempting to replace the twelfth spot Judas left open through his death.  All that daydreaming about constructing our spiritual experiences went out the window this week when I remembered the Holy Spirit does a much better job at constructing those experiences than I ever could!

To say that this portion of the Acts of the Apostles is a divine gift is not necessarily because we happen to be talking about a bishop’s election this week just as the apostles are talking about an election of sorts.  In fact, what the apostles are doing is the opposite of an election.  No one asks Matthias or Justus to go through an interview process or offer their vision of leadership for the next decade.  Instead, their criteria are pretty simple.  First, the replacement should be someone who knows Jesus personally.  Second, they want to honor their ancestral roots in the twelve tribes of Israel – eleven apostles will not suffice.[i]  Third, their decision is rooted in prayer.  And finally, their decision is based on trust in the will of God.  Nowadays, we might think the casting of lots is a little too random and could lead to a poor appointment of leadership – I mean when was the last time we selected a Rector, Warden, or Committee Chair by flipping a coin?  But according to New Testament scholar Kathy Grieb, the casting of lots is “an ancient biblical practice for determining God’s will…”[ii]

Hearing about all the coincidences in our last week, from talking about discernment, to the structure of the Episcopal Church, to the selection of the last apostle, may be intriguing or even amusing, but may also leave you asking, “So, what?  What does all of this have to do with me or my experience of Hickory Neck, or even more broadly, with Jesus?”  As I have reflected on these coincidences – or as Carl Jung referred to them as instances of “synchronicity” or “meaningful coincidence”[iii] – I see an invitation for all of us from Peter.  First is an invitation to recall our identity.  We are a community whose historic identity has been about weathering change – whether it was the identity crisis created by the Revolutionary War, the replacement of a faith community by schools and hospitals for over a century, to reclaiming and expanding our land to become a church again, to surviving a global pandemic.  The possibility of a change in clergy – a very small possibility at that – does not alter the fact that we are a community rooted in Jesus’ love, shining our light on this Holy Hill for almost three centuries.  Second is an invitation into prayer:  prayer for the Hickory Neck Community, prayer for your Rector, and prayer for the Diocese of Iowa and the other candidates.  Our hurt, our frustration, our fear, and our joy can be left at the feet of Christ in prayer.  When given the space, prayer can do much more than we can imagine.  And finally, our invitation this week is to trust in God.  We may not always like what God does – I am pretty sure the apostles would much rather have not been trying to figure out a leadership model in Jesus’ absence.  But we do know that God is faithful, and, in time, God leads us to goodness and grace.  I do not know where the next couple of months will lead us.  But I do know if we can stay rooted in our identity, in prayer, and in our faith in God, we will come out stronger disciples for Jesus, strengthened to take on whatever “meaningful coincidences” the Holy Spirit throws our way.  Amen.

[i] Noel Leo Erskine, “Theological Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville: Westminster John Knox Press, 2008), 528.

[ii] A. Katherine Grieb, “Exegetical Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville: Westminster John Knox Press, 2008), 531.

[iii] Carl G. Jung, Synchronicity: An Acausal Connecting Principle (Princeton:  Princeton University Press, 2012), 44, as cited at https://artsofthought.com/2020/05/30/carl-jung-synchronicity/ on May 14, 2021.

On Nudges and the Holy Spirit…

12 Wednesday May 2021

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Photo credit: https://www.ibelieve.com/faith/what-is-discernment-ways-grow-more-discerning.html

Discernment is a topic we talk a lot about in church.  Some of our most beloved biblical stories, often called “call narratives,” are about discernment.  They all have a pattern:  God calls the individual to some bold action, the person resists (sometimes repeatedly and comically), but when the person eventually acquiesces, God equips the individual for the work. 

I love these call narratives mostly because they are so human and relatable.  But I sometimes wonder if the dramatically entertaining nature of these stories makes us think “calls” are something that only happens to certain, singled-out people.  In truth, that is why we talk about discernment so much in the life of the church:  because we want people to know that discernment is not just about major life transitions.  Discernment happens repeatedly throughout life – sometimes at expected moments, like a school graduation, in response to a spouse’s new job, or even retirement.  But discernment also happens in the times when we are plugging away at the calls we have already discerned:  when a volunteer opportunity stirs something in us; when a friend makes an off-handed comment about a gift we should be honoring; or when we just feel a little discomforted but do not know why (as a spoiler, that discomfort is usually the Holy Spirit!).

In my ministry setting, we talk about discernment a lot.  It is the topic of one of the six sessions in our Discovery Class (a newcomer/confirmation class).  We talk about discernment from the pulpit – even when there is not some big call narrative in the lectionary.  We talk about discernment in Bible study, in pastoral visits, and even over coffee.  We have come to understand that “call” is not static, and that even within a call, or vocation, the Holy Spirit continues to move and nudge us in ways that enrich our own journey and the journey of those around us.  Following Jesus means just that – continuing to follow wherever he may lead.

This week, I announced to my parish that the Spirit had been nudging me too.  In this unique situation, it may be a nudge that does not come to fruition.  Even in those cases, God is doing something too.  But it may also lead to something new and different.  That is the risk we take when we listen to the Holy Spirit.  I cannot authentically encourage my community into constant discernment if I am closed to the possibilities of the Spirit – especially when I would be perfectly happy to stay right where I am.  And so, this week I join you in that gloriously off-centered life that is the life of following Jesus.  I do not know where it will lead, but I am grateful for a community who journeys with me!

On Barriers and Saying Yes…

05 Wednesday May 2021

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Photo credit: https://aleteia.org/2020/03/30/how-laypeople-can-baptize-in-an-emergency/

On Sunday, we heard the story of the Philip and the Ethiopian eunuch.[i]  At one point in the story, the eunuch says, “What is to prevent me from being baptized?”  The question is simultaneously wonderful – how amazing to hear someone so inspired by the witness of Jesus that they want to baptized right away – and anxiety-making.  Episcopalians are very clear about our identity and our liturgical ways of doing things.  So certain is our identity, that I could imagine an Episcopalian responding to the eunuch, “Well, we need to sign you up for baptism class, and then find out when the next best baptismal feast day is on the liturgical calendar.  Once we get everything lined up, we’d be thrilled to schedule your baptism!”  Somehow, that response from Philip would not have made for such an enticing story about the power of evangelism and discipleship.

The eunuch’s words were ringing in my ears when I received a similar request recently.  One of our young parishioners lost her godfather to an unexpected death during COVID.  We were all devastated and grieved together.  But a few weeks ago, the family contacted me with a request.  They had already talked as a family about how her godfather would always be her godfather, even from heaven.  But they also wanted to appoint a new earthly godfather who could help their daughter grow in the life of faith.  And so, their question was, “Is there a way you can do that liturgically by Zoom?”

One answer could have been no; we do not have such a liturgy in our Prayer Book.  But the request was so pure and Spirit-led that I knew even a Prayer Book would not want to limit such grace and abundance.  And so, in consultation with some fellow clergy and liturgical resources, including the Book of Common Prayer, we cobbled together a beautiful liturgy.  We prayed for the godfather who had passed and the ways in which he would always be with us.  The godchild formally asked the godfather if he would be willing to be her earthly godfather.  We asked the normal questions we ask in a baptismal liturgy of the godfather, and then we all reaffirmed our Baptismal Covenant and prayed over the new “family” we had created – all via Zoom.  And although we were not in our beloved chapel, we created a profound, intimately sacred space together, where the Holy Spirit blessed us as a community.

When I think about those questions, “What is to prevent me from being baptized?” and “Can we designate a new godparent?” these are questions of curiosity and longing.  These are questions inspired by those seeking Christ and wanting a deeper connection to God.  If this pandemic has taught us anything, we have learned the ways in which the Holy Spirit is unbounded and can act – whether in a building, alongside a road, or online.  This week, I invite you to ponder what limits you have placed around your own connection to God – what barriers or rules have hindered your connection to the sacred.  How might you begin lessening your grip to allow room for encounters with the sacred?

[i] Acts 8.26-40

Sermon – Acts 8.26-40, E5, YB, May 2, 2021

05 Wednesday May 2021

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As we continue our journey of Eastertide, we continue to explore the consequences of the resurrection on our daily living.  This week, we turn to the Acts of the Apostles, and the vivid story between Philip and the Ethiopian eunuch.  What seems like a simple witness story, the apostle Philip teaching and converting the foreign eunuch, is not simple at all.  In fact, we learn from both characters, in very different ways, what posture toward God we should assume, what our responsibility to each other and the community of faith is, and what our response to the resurrection and one another can be.

Our first lesson from these two characters is what posture toward God we can assume.  Philip shows us the posture of responding to God, no matter what the instruction.  Philip is told by an angel of the Lord to go south.  There is no explanation about why he should go or what the itinerary will be, or why he should take the dangerous wilderness road.  Later, the Holy Spirit tells Philip to approach a quickly-moving chariot, containing a person of influence, who may reject this disheveled disciple.  Both times, Philip responds immediately, sprinting to follow the Spirit.  We see in Philip no complaining or whining to God.  Philip hears God’s word of instruction and Philip responds, no questions asked.

We also learn from the eunuch’s posture toward God.  The eunuch is a man of color, looking distinctly different from any Jew from Israel; he is a court official, a man of importance and wealth[i]; his sexual status has been altered, making him barred from the temple.[ii]  So this man, this unnamed eunuch, has both power and a lack of power.  But despite his exclusion from the temple, he is pursuing God.  And, despite his half-fulfilled experience in Jerusalem, he will not be deterred from seeking God.  This outsider by all other standards shows us the posture of constant, undeterred pursuit of God. 

After Philip and the eunuch teach us about the appropriate postures toward God, the pair teaches us about our responsibilities to one another and to the community of faith.  Philip teaches us of our responsibility to serve as guides to one another.[iii]  Imagine for a moment the best teacher you ever had.  Usually our best teachers are not didactic, but are more guides who are in the learning journey with us.  That is exactly what Philip offers when he sits beside the eunuch in the chariot.  He sits beside the foreign, castrated man, and treats him like an equal in the pursuit of following Jesus.  Philip teaches us that our work is to be guides with one another in this journey of growing to know God.

The eunuch teaches us a lot about our responsibilities toward one another too.  As a person of influence and power, the eunuch could have easily brushed off Philip, telling this dirty disciple to get away from his pristine chariot.  But instead, the eunuch is completely unafraid to ask questions.  He willingly admits he needs a guide, he wants to know how to interpret scripture, and he wants to know if he too can be baptized.  His willingness to question reveals a sense of humility and engagement, and a willingness to trust someone in the community to teach him.

After teaching us about the appropriate posture toward God, the responsibilities to one another and the community of faith, Philip and the eunuch finally teach us about what our work or response to God and one another can be.  Philip responds to God by proclaiming the good news.  This step is often the hardest for us.  When the time for proclaiming the gospel comes, we clam up, fear we are not qualified, or are afraid to come off as pushy or sanctimonious.  But Philip shares the good news by telling the eunuch about Jesus, sharing stories of Jesus’ historical ministry, his love for the poor, his death and resurrection, and then finally, how Jesus’ life can be seen in the whole of the salvation narrative.  Sharing the good news is simply a matter of telling a good story. 

Finally, the eunuch shows us the other requirement of faithful living – responding to the good news.  For the eunuch, he hears the good news, and he immediately responds by asking for baptism.  Our liturgy invites us into the same response every week.  We come together as a community; we hear the word of God – those stories that make up the whole of the good news; and we are sent out into the community – to love and serve the Lord.  Church is not just a place to come and feel good.  Church is also a place to be so filled that your enthusiasm for the good news that sends you out into the world with the work God has given you to do. 

This week, I invite you to take Philip and the Ethiopian eunuch with you out into the world.  Perhaps you will work on your willingness to be open to the voice of the Holy Spirit; perhaps you will allow yourself to say aloud those questions that you hide in the depths of your heart; perhaps you will share the holy stories of the faith with another; or perhaps you will patiently sit with someone who is struggling with their faith this week.  Like Philip and the eunuch, who boldly go down to those baptismal waters, we too hold one another’s hands as we leave this space, facing the challenges of this world together.  Amen.

[i] Paul W. Walaskay, “Exegetical Perspective,” Feasting on the Word, Year B, Vol. 2 (Louisville: Westminster John Knox Press, 2008), 457.

[ii] Walaskay, 457.

[iii] William Brosend, “Unless Someone Guides Me,” Christian Century, vol. 117, no. 15, May 10, 2000, 535.

On Glimpses of Togetherness…

03 Wednesday Mar 2021

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

This evening, we are gathering with our local ecumenical brothers and sisters in worship.  These Lenten gatherings happen every year, usually preceded by a simple supper before worshiping together.  One of the eight churches hosts and a preacher from another church offers the sermon.  The freewill offering supports a local nonprofit.  The evenings allow us to see the broader movement of Christ in our community, remind ourselves of the wideness of God’s mercy, and inspire a sense of community and fellowship.

Of course, in the midst of a pandemic, things look a little different.  Instead of seeing each other’s worship spaces, we are getting to see each other’s virtual worship spaces (Zoom, Facebook, YouTube, etc.).  Instead of seeing faces over a meal, we are feasting strictly on the Word of God.  In some ways, we could see the gatherings as “less than,” lacking all the things we love about community.  But for me, it has been a tremendous blessing to see how we are all in this together – all finding our own ways through technology, all seeking to be closer to Christ in the midst of this chaotic time.  Tonight, I am “preaching,” though technically, I prerecorded my sermon last week.  Our time of recording – with just three of us in the room, and two others on Zoom – was a tender invitation into the space where their community has been making it work for months. 

If you do not have plans tonight, or for the next several Wednesdays through Holy Week, consider yourself invited to virtual worship with the Upper James City County Ministerium.  On a basic level, it will give you a chance to pray, worship, and hear a good word each Wednesday.  On a deeper level, it may help you get out of your comfort zone with an unfamiliar style of worship or a theologically different perspective on scripture.  But on an even deeper level, it will remind you of how widely we are all connected during this strange, seemingly disconnected time.  It is my hope that you experience a glimpse into the magnitude of how the Holy Spirit is doing some incredible work during this time that can often feel absent of God.  You are invited to come and see a different perspective!