Tag Archives: Jesus

On Loving Self and Loving Neighbor…

29 Wednesday Jul 2026

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Photo credit: https://www.christianitytoday.com/2018/10/just-kids-love-neighbor-as-yourself-mayfield/

Several weeks ago, I had a health event due to the extreme heat.  It was the first time I had experienced such a thing, and it threw me for a loop.  Since I had gotten to the point of crisis, I realized that maybe I didn’t know how to read my body as well as I thought I did.  Or maybe my body is just changing and I now need to read it differently.  Regardless, in the weeks since the event I have found myself looking inward a lot – analyzing miniscule details, observing new patterns, trying new practices, and being much more responsive to the weather forecast.

During my inner focus, our area experienced an air quality warning amidst high heat levels due to fires in Cananda.  The haze outside was thick and we were encouraged to stay inside as much as possible.  I was talking to my young daughter about the haze and the warning, still thinking about my recovering health, when she quite plainly asked, “But what about the homeless people in town, Mom?  How are they supposed to stay inside if they don’t have anywhere to go?”

Her simple question was like pulling the emergency break in my body.  Though prioritizing your health is important (helpers cannot help if they aren’t taking care of themselves first), I realized I had swung to an extreme such that I could only see myself and had paused my thinking about others.  It’s only human, and is certainly reflective of a unique short-term season, but it was eye-opening about how quickly we can forget the maximum of Jesus, “Love God.  Love Neighbor.”  If my relatively healthy body had been so impacted by the external environment, how at risk are my neighbors who are fighting not just the elements, but also a lack of basic needs like food, water, shelter, and clothing? 

I wonder what’s going on in your life that might have shifted your focus away from care of neighbor?  This is not an invitation into guilt.  This is an invitation into shifting energy – away from any wallowing you may be doing (about your body, your dissatisfaction with life, your frustration with the world) and toward something good – some change you can make for good.  Whether the invitation comes from a child, a random comment from a stranger, or the Holy Spirit:  how are you being invited to love your neighbor more fully today?

Sermon – Matthew 13.24-30, 36-43, P11, YA, July 19, 2026

29 Wednesday Jul 2026

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The parable in our gospel lesson today is a story about weeds – actually, one weed in particular, called the darnel.  The darnel is a nasty weed, wrapping its roots around the roots of good wheat, totally indistinguishable from wheat until producing seed, and life-threatening if allowed to mix in with wheat once harvested.[i]  Jesus tells the disciples that this menacing, evil, life-threatening weed is metaphorically planted in the field of the world.  These evil weeds are planted, growing, and thriving side-by-side with the nutritious, filling, wholesome wheat, intimately intertwined, impossible to separate without destruction to both.  And this, Jesus tells the disciples, is our world.  In one short parable, we have the reality of the enemy or devil, the problem of evil in our lives, and an accounting or judgment at the end of life.  Happy Sunday, huh?

In order to find some hint of grace in this parable, we first have to explore the bad news.  The bad news in this parable is like a funnel of evil, which starts out with a wide, removed description of evil, and as the funnel narrows, the evil comes closer and closer to home.  At the wide mouth of the funnel, we find the evil of the world.  We see evil in the world everyday – as people are kidnapped, tortured, and murdered.  We see evil as people are denied basic human rights, work in sweatshops, and are forced to flee from their lands.  We see evil as people live without shelter, food, or medicines.  And although we recognize the outcomes of evil, we get uncomfortable identifying “evil” because we hope for some hint of goodness in everyone and, secretly, we know that we too sometimes participate in the world’s evils.

Our funnel narrows as the master’s field becomes defined as not only the world, but also our church community.  Here is where the notion of “evil” weeds becomes even more uncomfortable.  Jesus experienced evil in the midst of his community, as individuals constantly sought to kill him.  The early Church also experienced evil in the Church’s midst.  And the evil within the Church is still with us today.  There is no perfect church.  I love this parish and the beautiful ways we care for and love one another – but I cannot claim that we are perfectly good.  In fact, each us has at some point been like that nasty weed, capable of choking the nutrients and life-giving water out of true goodness among us – a reality that makes us uncomfortable, both with the idea of judging each other, and with the potential of being exposed ourselves.

Then comes the tightest, most compressed area of the funnel – the spout through which evil finally flows.  The field in which evil is planted is also the field of ourselves.  Paul articulated this evil in his letter to the Romans, “For I do not do the good I want, but the evil I do not want is what I do.”[ii]  Paul’s words perfectly capture the inner turmoil of being human.  Imagining the weeds and the wheat growing up together in our own beings is not difficult.  We are constantly an intertwined field of great deeds and hurtful wrongs.  We pray that the good seed will yield fruit and the weeds will eventually be burned, but we know both weed and wheat are inside of us.  And so, the funnel shows us that evil is in our world among us, in our faith community beside us, and in our very beings.

The grace is that the funnel also works in reverse.  Grace spews out of the same funnel.  When the servants ask the master about whether they should go ahead and pull out the weeds, the master tells them to wait, letting the two grow side by side, entangled and indistinguishable.  This waiting time is the grace for our own selves.  Recognizing that both good and evil are in ourselves, God gives us time:  time to continue to nurture the good; time to avoid killing the good in our efforts to kill the evil in ourselves; and time to allow God’s grace to work in and through us, so that the goodness in us might be gathered into that barn.  As God is patient with us, so we are to be patient with ourselves.

The same grace moves out of the funnel, out of ourselves, and into our Church.  God gives us time as a faith community too.  The gift of time gives us the opportunity to live into God’s grace – witnessing goodness to one another, so that the evil among us might be overwhelmed and eventually discarded.  The gift of time for the Church also allows us to make amends for those times when we are the agents of evil in the church, confessing our faults weekly, repenting and returning to goodness.  The gift of time for the church allows us to learn and grow in God’s goodness, to marvel in the mystery of God’s grace, and to prayerfully lift up the Church to God.  God is patient with the Church just as God is patient with each of us.

Finally, the funnel of goodness spills over into the world through the gift of time.  The gift of time allows us to work on spreading goodness in the world.  We have time to give one more meal to a hungry person, to comfort one more grieving person, to advocate one more time for a just society.  And we realize in this gift of time that we are not responsible for sorting out the weeds and the wheat.  God will do that.  We can only work to cultivate goodness in our lives, in our community, and in the world – and the rest is in God’s hands.

When we realize that each of us is some mixture of wheat and weed, of holy and unholy, of potentially fruitful and potentially destructive, we can then turn away from God’s work of judging, and turn toward our work of attending to that which increases the potential for holiness.[iii]  In other words, the grace for us in this parable is that we can leave the judgment to God, and do our work of promoting goodness in ourselves, in our community, and in the world.  This is our work.

Barbara Brown Taylor tells another parable of wheat and weeds.  “One afternoon in the middle of the growing season, a bunch of farmhands decided to surprise their boss and weed his favorite wheat field. No sooner had they begun to work, however, than they began to argue – first about which of the wheat looking things were weeds and then about the rest of the weeds.  Did the Queen Anne’s lace pose a real threat to the wheat, or could it stay for decoration?  And the blackberries?  They would be ripe in just a week or two, but they were, after all, weeds – or were they?  And the honeysuckle – it seemed a shame to pull up anything that smelled so sweet.

About the time they had gotten around to debating the purple asters, the boss showed up and ordered them out of his field.  Dejected, they did as they were told.  Back at the barn he took their machetes away from them, poured them some lemonade, and made them sit down where they could watch the way the light moved across the field.  At first, all they could see were the weeds and what a messy field it was, what a discredit to them and their profession, but as the summer wore on, they marveled at the profusion of growth – tall wheat surrounded by tall goldenrod, ragweed, and brown-eyed Susans.  The tares and the poison ivy flourished alongside the Cherokee roses and the milkweed, and it was a mess, but a glorious mess, and when it had all bloomed and ripened and gone to seed the reapers came.

 Carefully, gently, expertly, they gathered the wheat and made the rest into bricks for the oven where the bread was baked.  And the fire that the weeds made was excellent, and the flour that the wheat made was excellent, and when the harvest was over the owner called them all together – the farmhands, the reapers, and all the neighbors – and broke bread with them, bread that was the final distillation of that whole messy, gorgeous, mixed-up field, and they all agreed that it was like no bread any of them had ever tasted before and that it was very, very good.  Let those who have ears to hear, hear.”[iv]  Amen.

[i] Talitha J. Arnold, “Pastoral Perspective,” Feasting on the Word, Year A, Vol. 3 (Louisville: Westminster John Knox Press, 2011), 260.

[ii] Romans 7.19

[iii] Gary Peluso-Verdend, “Theological Perspective,” Feasting on the Word, Year A, Vol. 3 (Louisville: Westminster John Knox Press, 2011), 264.

[iv] Barbara Brown Taylor, The Seeds of Heaven:  Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 36-37.

Sermon – Matthew 13.1-9, 18-23, P10, YA, July 12, 2026

29 Wednesday Jul 2026

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When we read scripture in our bulletins, we mostly give scripture to you in one big lump.  We take out paragraph breaks, indentations for quotes or poetry, and certainly do not put Jesus’s words in red colored text.  If you’ve picked up a bible lately, you will also notice that the text often has headings – a descriptor to let you know what is coming up in the text:  a preview, if you will.  When I was in seminary, my New Testament professor told us we needed to be careful about those headings or story titles.  So, for example, if you call a story to tale the prodigal son as opposed to the tale of responsible brother; or you call a story the story of the Good Samaritan as opposed to the tale of the hypocritical leaders; or you call a story the anointing of Jesus as opposed to the misappropriation of expensive resources – the title makes a difference in how we read the story and how we make meaning.

Today’s gospel lesson is no exception.  Most of us hear this familiar story from Jesus and we know the story as The Parable of the Sower.  In fact, we get the story in two parts, and in my bible the second part is entitled, “The Parable of the Sower Explained.”  Countless Bible Commentaries refer to this story as the parable of the Sower, and many of us would do the same.  But here’s what’s funny about that title:  once we get into the weeds of this story, we quickly forget the title and start thinking of this as the parable of the soils. 

When we read scripture, we rightly seek to see ourselves in scripture – to discern what meaning there is for our everyday lives.  Now, I’m not sure the leap from the parable of the sower to the parable of the soils is unjustified.  When we read the explanation of why three-fourths of the seed does not flourish, we get a little skittish.  Am I soil on the path where birds snatch up the seed – because I failed to understand the Word and evil one snatches the good seed sown in my heart?  Am I the rocky soil, where growth sprung up beautifully, but died due to shallow roots – did I receive the Word of God with joy, but floundered when trouble or persecution came my way (because I’ve seen a lot of trouble and persecution lately…)?  Am I the soil covered in thorns, choking out the Good News – because the cares of the world and the lure of wealth has led me to place without Good News?  Jesus’s parable seems to indicate that for three out of four of us, we are that bad soil.  How can I be good soil?  Is there a way to fix my soil so I can bear fruit too?

Here’s the problem with substituting the title “Parable of the Sower,” with the “The Parable of the Soils.”  When we obsess about what kind of soil we are, we miss the point of this parable entirely.  This is a parable about the Sower – a parable about the nature of Jesus:  not about us – or at least not about us in the way we think! 

So, let’s take a breath, and go back to the text as Jesus intends (and why so many biblical editors chose the title of this parable as they did).  Barbara Brown Taylor argues, “If this is really the parable of the sower and not the parable of the different kinds of ground, then it begins to sound quite new.  The focus is not on us and our shortfalls but on the generosity of our maker, the prolific sower who does not obsess about the condition of the fields, who is not stingy with the seed but who casts [seed] everywhere, on good soil and bad, who is not cautious or judgmental or even very practical, but who seems willing to keep reaching into his seed bag for all eternity, covering the whole creation with the fertile seed of his truth.”[i]

That version of a sower is a bit uncomfortable if we are being honest with ourselves – because we would not go about planting in that way.  In fact, people in Jesus’ day wouldn’t have planted in that way either.  “Unlike a modern American farmer, who carefully prepares the soil with just the right pH balance and then injects the seed into the ground, farmers in Jesus’ time cast the seed and then plow the land.”[ii]  But that’s just looking at the story about literal farming.  Even looking at Jesus’ parable figuratively, we still wouldn’t follow his way.  As Debie Thomas articulates, we’ve thought “…over how to cultivate more fertile soil in [our] church or community.  [We’ve] analyzed and quantified, assessed, and judged.  [We’ve] evaluated ministry plans and strategies, pruned leadership commissions and committees, [We’ve] bought special pots, invested in high-end fertilizers and weed killers, and counted, sorted, and planted [our] seeds with exquisite care, placing each bit of God’s good news in its optimal place to guarantee an impressive harvest.”[iii]

Debie goes on to say, “There’s nothing wrong with planning and pruning.  There’s nothing wrong with honest and humble self-assessment.  But I think we miss something when we read the parable as a lesson about the ‘Four Terrains.’  Because that is not what [the parable] is.  It is the parable of the sower.  It is a parable about the nature and character of God.  God’s kingdom, God’s provision, God’s extravagant generosity when it comes to us, his creations.”[iv]

So let’s go back to the parable.  If this is a parable about who God is, what do we see?  Well, the sower does not seem care about the odds for successful reception of the Good News.  The sower doesn’t even for one moment examine the nature of the soil.  The sower sows seeds with abandon. The sower also seems to have an endless supply of seed and doesn’t seem to need to ration the seed or carefully plant the seed.  The sower just throws that seed everywhere, with abundance.  The sower also doesn’t seem to mind that the sower will only be successful 25% of the time.  The sower does not hold back, ration, strategize, or plan.  The sower throws around the Good News willy nilly, like a billionaire with so much money that she has lost sense of what each dollar means.  And here’s the funniest part about this illogical sower:  when there is a harvest in the good soil – that harvest is a hundredfold, sixtyfold, and even thirtyfold.  As one scholar points out, “Sevenfold meant a good year for a farmer, a tenfold meant true abundance.  Thirtyfold would feed a village for a year and a hundredfold would let the farmer retire to a villa by the Sea of Galilee.”[v]  This is very good news indeed, folks.

When Matthew was writing to first-century Palestine, he knew how hard a time and place Christians were in.  They were suffering poverty and persecution, massive migration out of the region, and even dissenters and false prophets.  They needed to know that the rejection of Jesus’ message didn’t mean their efforts were folly.[vi]  We know that truth today too.  For the parent offering guidance and compassion to the teen who doesn’t want to hear; to the businessman who pays a living wage and makes a quality product but watches clients buy cheaper elsewhere when times get rough; for the neighbor who seems intrigued by your passion for Hickory Neck but who seems to have an endless supply of excuses to never join you – we know what sharing the Good News is like.

For us, the invitation is the same as the invitation was for those first hearers of Jesus’ parable.  We are invited to be sowers of abundance – of extravagance.  We are invited to spread the seed of God’s love extravagantly, to liberate ourselves from the measures of success, and to give thanks for the abundant growth all around us.  “Look at [Jesus], tossing seeds to the wind with a delighted smile on his face, inviting us to release our own handfuls and revel in his joy.  He’s too busy laughing to count seeds.”[vii]  You can join his illogical, overflowing, joyful sowing too.  Amen.

[i] Barbara Brown Taylor, The Seeds of Heaven:  Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 26.

[ii] Talitha J. Arnold, “Pastoral Perspective,” Feasting on the Word, Yr. A, Vol. 3 (Louisville:  Westminster John Knox Press, 2011), 236.

[iii] Debie Thomas, Into the Mess & Other Jesus Stories:  Reflections on the Life of Christ (Eugene, OR:  Cascade Books, 2022), 137.

[iv] Thomas, 138.

[v] Arnold, 236.

[vi] Arnold, 238.

[vii] Thomas, 139. 

On GPS and Jesus…

08 Wednesday Jul 2026

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Photo credit: https://www.supermomshuffle.com/how-to-be-productive-in-the-car-every-day/

The other day I was coming home from a meeting and trying to get home quickly.  My GPS told me to go a way that I knew had ongoing construction delays, and so I defied the GPS and went another way that I knew would bypass the traffic.  Halfway through the bypass, GPS suggested another route, but I stubbornly refused, and kept going my own way.  And then I hit a wall of traffic.  I sat still for about twenty minutes with no real possibility for turning around legally before I was able to return to normal speed (and home 20-30 minutes later!).  Once I finally cleared the backup, I begrudgingly thought, “I always trust my GPS to get me out of binds on the road.  What made me think today that I knew better?!?” 

How many times have I had the exact same experience with God?  I hear a whispering of the Spirit to go another way, and immediately think, “No, that’s a waste of time.  I’ll do it my way.”  I get a nudge from God to take action, and I resist, responding, “I’ve seen how that turns out in the past.  I’ll stay the course.”  Or I hear Jesus speak clearly about a call, and my response is, “No way!  Not today, Jesus.”  In all of those instances, despite my lifelong relationship with God, and despite evidence to the contrary, I think I know better.  I try to keep hold of the reins, instead of listening to the wisdom of God.

Now I know what you’re thinking.  God, or Jesus, or even the Holy Spirit, isn’t like a GPS.  There’s no clear voice telling me what to do, and there’s no follow-up instruction about how to recalculate the route in life.  And while that certainly may be true, equally true is the fact that both tools test our notion of control.  Both invite us to trust they have our best interest in mind.  I cannot tell you the number of times I’ve been rerouted by GPS off a major highway with massive delays onto a rural road in the middle of nowhere – praying that GPS knows what it’s doing and will return me to my route. 

Our relationship with God takes some of that blind trust too.  It feels similarly scary at times – almost like falling of a cliff, trusting a safe landing.  But unlike GPS, we only need to look at our scriptural Salvation Narrative, to look at a character like Jonah, or Ruth, or even Peter, to know that God faithfully guides us in the way to go.  Sometimes we jokingly say, “Jesus, take the wheel!”  I wonder where you’ve been refusing to give Jesus the wheel these days, and what fruit you might experience if you relented. 

On Getting It Right…

10 Wednesday Jun 2026

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Photo credit: https://iblp.org/what-power-spoken-blessing/

This coming Sunday our church is honoring a young parishioner who has just turned 13 – not because we want to celebrate a birthday, but because we want to honor the very real life-changes that are happening in the parishioner’s life at this significant developmental stage.  Last week, our Diocese hosted its inaugural Pride Service, where histories were retold, truths were honored, and where one queer attendee marveled, “I’ve never been to a worship service like this – especially not with my priest.”  And over the last six weeks, ten parishioners in our Discovery Class have been learning about the Episcopal Church, sharing their faith journeys, and asking hard questions about their faith and spiritual practices. 

What has struck me about all these experiences from church lately is how grateful I am that the Church is not at all afraid of the very real, honest, and vulnerable experience of being a human – and how the Church willingly steps along side us to help us make meaning.  What I have loved about these experiences is the absence of the word “should,” or any sense of judgment.  Instead, there is an abundance of wonder, curiosity, understanding, and care.  There has never been a feeling like something was taboo or inappropriate for question.  Sometimes just the naming of the thing – the transition, the hurt, the journey, or the longing – has been incredibly liberating and affirming.

So many times, the Church has gotten it wrong – has been an agent of judgment, exclusion, and hurt.  I have talked with many people who left the Church for a time (or permanently) because of such experiences.  Knowing that truth, I have been feeling especially grateful for a church who tries to be better – who acknowledges her faults and failings, and actively seeks to live in truth and love. 

I know many of you have stepped away from Church or have been hurt enough times by the Church that you are no longer interested in finding community there.  Know that you are loved and missed.  Also know that wherever you are on your spiritual journey, there are communities of faith who are working to be better – to be more loving, to be more affirming, to be more Christ-like.   For all of us, I lift up Thomas Merton’s prayer:

My Lord God, I have no idea where I am going.  I do not see the road ahead of me.  I cannot know for certain where it will end.  Nor do I really know myself, and the fact that I think I am following Your will does not mean that I am actually doing so.  But I believe that the desire to please You does in fact please You.  And I hope I have that desire in all that I am doing.  I hope that I will never do anything apart from that desire.  And I know that, if I do this, You will lead me by the right road, though I may know nothing about it.  Therefore I will trust You always though I may seem to be lost and in the shadow of death.  I will not fear, for You are ever with me, and You will never leave me to face my perils alone.  Amen.[i]

[i] Thomas Merton, “A Prayer of Unknowing,” Thoughts in Solitude (New York:  Farrar, Straus & Cudahy, 1958), 79.

Sermon – Matthew 9.9-13, 18-26, P5, YA, June 7, 2026

10 Wednesday Jun 2026

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One verse in the Bible.  That is all we get for the entirety of Matthew’s call story.  One verse – just 30 words in the English translation we heard today – and only 20 words in the original Greek.  “As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’  And he got up and followed him.”  That’s all we get.  Jesus sees Matthew working, tells Matthew to follow him, and Matthew gets up and follows Jesus.  When God calls Abram in our Old Testament lesson today, God makes multiple promises to Abram, makes multiple promises about the people Abram will encounter, and makes promises for the whole earth.  Abram gets a whole list of reasons to pack up and go where God invites.  Matthew gets two words:  Follow me.

Many of us know what being called to go feels like.  Our high school graduates finish an almost lifetime’s worth of work, and then go:  to college, to the workforce, to a new life.  Many of us have taken calls for new jobs:  a military assignment, a promotion at work in the new office location, a job in a town with more opportunities.  And many of us have responded to calls that felt like vocations:  an invitation to serve internationally, a marriage proposal or a divorce that meant uprooting a life, starting school over again because you felt a call to a new vocation, or even venturing into a new part of town or with a new set of people because you felt a call to care for those who needed you.  In all of those scenarios you said yes.  You followed.  You went.

So where does our yes come from?  For Matthew, even though we only get 30 words of explanation, and seemingly no words about his why, there is more to the story.  First, we are told that Jesus sees Matthew at a tax booth.  What we know about tax collectors in Jesus’ time is that tax collectors are hated.  “Matthew was socially despised and hated by the Roman subjects because tax collectors were known to be corrupt and committed to the imperial system.  His tax collection helped sustain the empire’s elite and the unjust status quo.”[i]  So, right away we know that for Jesus to invite a despised man, Jesus sees differently than everyone around him.  Scholar Amy Frykholm says, “Jesus sees Matthew.  He doesn’t see Matthew, the tax collector.  He sees a full human being… Thus, Jesus and Matthew have an actual encounter.  Clearly, as they truly see one another, something changes.  [As Martin] Buber writes, ‘When two people relate to each other authentically and humanly, God is the electricity that surges between them.’”[ii] 

So, though we seemingly know nothing about Jesus and Matthew – we also know there is something profound happening between them – an electricity surging between them because they authentically and humanly relate to each other.  But there is so much more to know about where Matthew’s yes could come from.  In the very next verse, we learn that Jesus doesn’t just see Matthew and accept him fully.  Jesus sits with a whole table of outcasts:  more tax collectors, sinners, and his disciples.  When called out about this socially unacceptable behavior Jesus proclaims he is about mercy.  But Jesus’ mercy is not limited to outcasts.  A leader in the religious community asks for revival of his dead daughter and Jesus goes to heal.  A hemorrhaging woman, a defiled woman for over 12 years, reaches out to touch Jesus’ cloak because she believes Jesus will heal her too – and he does.  As Stanley Hauerwas says, “Jesus is what he does.  He has come to give his life so that we can live the life for which we were created.”[iii] 

That is where our yes comes from.  “Jesus’ ministry is marked by both urgency and accessibility.  Both those who are outcast and those who are part of the social establishment find in Jesus a compassionate heart.  Both those with acute needs and those with chronic pain find healing power.  Both those who reach out and those who need to be beckoned find attentive aid.”[iv]  I don’t know where Jesus is asking you to follow him these days.  I do not know whether you feel worthy of such a call or whether you are even interested in listening.  I do not know if your life feels like there is room for a yes right now.  But I do know that Jesus is extending his mercy to you today.  Jesus sees you – not for what you do professionally, or the things you do recreationally, or even for the ailments that seem to define you.  Jesus sees you.  Jesus calls you.  The electricity of Jesus is surging all around you.  Your invitation is to follow.  Amen.

[i] Luke A. Powery, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 3 (Louisville:  Westminster John Knox Press, 2011), 117.

[ii] Amy Frykholm, “Healing Encounters,” May 31, 2026, as found at https://journeywithjesus.net/essays/4171-healing-encounters on June 5, 2026.

[iii] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 102.

[iv] Alexander Wimberly, “Pastoral Perspective,” Feasting on the Word, Yr. A, Vol. 3 (Louisville:  Westminster John Knox Press, 2011), 116. 

On Spiritual Check-Ins…

27 Wednesday May 2026

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Photo credit: https://www.sjs.edu/blog/understanding-our-worship-liturgy-of-the-eucharist

What we say in our church’s Discovery Class is that if you want to know Episcopalians believe, you need to pay attention to our liturgies.  In our worship, you see the centrality of scripture to our sense of identity (both in the scripture we read and the way scripture is woven into the language of our liturgies), in our profession of the baptismal covenant, in the confession of and forgiveness of our sins, in the gathering at the table for the sustenance we need to go out into the world as Jesus’ disciples and agents of God’s love.  Our liturgies are rich with meaning, purpose, and identity. 

And yet, because we are a liturgical church, sometimes our liturgies can become rote, and we stop paying attention to the meaning behind the familiar words we declare.  That’s why this Sunday our church will be holding what we call an “Instructed Eucharist.”  The worship will follow the normal patterns, but there will be two key differences.  First, a narrator will join us to offer commentary sporadically to help us understand what we are doing every week and what those actions mean.  Second, our bulletins will be annotated – basically like an expert wrote notes in the margins to help us not only understand what different components mean in the liturgy, but also some pondering questions to help grow our faith.  We have offered these instructed eucharists a few times at our church, and we find every time that all of us (even the clergy!) deepen and renew our faith through the experience.

Given that offering, I have two invitations for you.  One, I invite you to watch – either in person or over on our YouTube channel (the service will archive so even if you can’t join in at 10:00 AM EST, you can still join in).  You won’t regret it, I promise!  Two, I invite you to take a moment for that spiritual check-in.  How is your faith life going these days?  Have elements of your practices – your prayer life, your attendance in worship, your connection to community – become stale or rote?  We all have seasons of rich spiritual lives and arid, wandering places in our spiritual journey.  No matter what season you are in, know that you are welcome here.  This Sunday we hope to offer some tools to help you on your way!

Sermon – Acts 1.6-14, E7, YA, May 17, 2026

27 Wednesday May 2026

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One of my favorite videos on YouTube is an experiment by the group called SoulPancake.  They asked six pairs of individuals, in various stages of relationship (from total strangers to a couple who has been married 55 years) to sit in two chairs facing one another, and without speaking, look into one another’s eyes for four minutes.  Four whole minutes.  Imagine four minutes of silent looking into each other’s eyes.  At first the couples seem a bit uncomfortable – initially unsettled by the forced silence, but ultimately jarred by what they quickly realize is deep intimacy.  Slowly over the four minutes the couples settle in, their faces transforming from discomfort to curiosity to deep connection.  You can almost see the sparks of love emerging in their eyes, tension draining from their bodies, and invariable smiles of appreciation spreading across their faces.[i]

When Willie James Jennings writes about the ascension of Jesus, one his primary concerns is that in focusing on the heavens, where Jesus ascends, the disciples will forget to focus on one another, on the stranger in need of witness, and on the presence of God.  Jennings worries that the disciples are looking “into the heavens concerned by absence rather than looking forward to see presence.”[ii]  The text from the Acts of the Apostles tells us of the last earthly day of Jesus’ post-resurrection life.  Jesus gives the disciples a commission and is lifted up into the clouds and whisked away.  The text tells us the disciples do exactly what you might imagine – they stand there, staring at the heavens, staring at the ascended Jesus.  I imagine that standing and staring had several iterations:  there was likely the stunned awe of the moment; there may have been some not wanting to leave for fear of missing what might happen next; there may be some immediate second guessing about what this all means; there may be some Peter-esque desire to preserve the sacred location of the profound moment; there may be a sense deep grief, or conversely a sense of profound joy.  Whatever those disciples are doing, they are not at all doing they are supposed to do.  Hence the men in white robes asking their very basic question, “Why do you stand looking up toward heaven?”

This past week the clergy of the Diocese gathered for our spring clergy day.  The speaker for the day was The Rev. Canon Stephanie Spellers, talking about her new book, Church Tomorrow? What the ‘Nones’ and ‘Dones’ Teach Us About the Future of Faith.  Spellers spent the first part of her book and our clergy day talking about the numbers related not just to church decline across denominations and generations, but also the decline of civic membership in general.  Just as church membership has declined, so has membership in all membership-based groups, from the golf club, to service organizations, to fraternal organizations.  But what Spellers ultimately concludes is that we are not to get lost, standing and staring at the data.  Even given the grim data about behavioral changes, the Spirit is inviting us into being the Church on the move, meeting people where they are.

What Spellers sees now, and the men in white robes saw then, is there is danger in looking up in the heavens into absence as opposed to looking forward to presence.  Alan Hirsch tells us, “the biggest blockage to the next experience of God is often the last experience of God, because we get locked into it.”[iii]  [repeat]  What those men in white knew was that if the disciples stood there lost in themselves or even in the ascended Jesus, they would never get their next experience of God – they would get so locked into the mountaintop experience of Jesus’ ascension, that they would never make their way to the next experience of God – in their case, the great gift of the Holy Spirit on Pentecost.

That is our invitation today.  As we look at the changing nature of social engagement, as we wonder about the how or when we will ever emerge from the great divisions in our country, and even as we dream about what is next for Hickory Neck, a great whispering is happening nearby, saying “why are you standing looking up toward heaven?”  Our invitation instead is to resist letting our next experience of God be our last experience of God.  Our invitation is to gather in in prayer and community, as Jesus instructed the disciples, knowing that the Holy Spirit will do a new thing in all of us.  Our invitation is to walk down the mountain of the ascension and into the valley of witnessing the gospel of Jesus, looking forward not only for the presence of God, but taking time to gaze deeply into the eyes and lives of others.[iv]  This season of unrest and discontent in our time is not a time to be marked by absence, but instead is a time looking forward to see presence.  We can only see that presence if we pull our eyes from heaven and gaze into the sacred we find in one another.  The next experience of God promises to be greater still than our last experience of God.  I can’t wait to hear all about your next experience.  Amen.

[i] Georgia Koch, “How To Connect With Anyone,” SoulPancake, February 12, 2015, as found at https://www.youtube.com/watch?v=Xm-T3HCa618 on May 15, 2026.

[ii] Willie James Jennings, Acts:  Belief:  A Theological Commentary on the Bible (Louisville:  Westminster John Knox Press, 2017), 19-20.

[iii] Alan Hirsch and Rob Kelly, Metanoia: How God Radically Transforms People, Churches, and Organizations From the Inside Out (Cody, Wyoming:  100 Movements Publishing, 2023).

[iv] John S. McClure, “Homiletical Perspective,” Feasting on the Word, Yr. A, Vol. 2 (Louisville:  Westminster John Knox Press, 2010), 525.

Sermon – John 14.15-21, E6, YA, May 10, 2026

27 Wednesday May 2026

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One of the funny things about parenting is that you enter into the role with some pretty set ideas about how you will parent.  You have spent a lifetime figuring out what you think is the right and wrong way to do most things, and you imagine that part of your role as a parent is to pass along this hard-earned wisdom.  One of those tidbits of wisdom I had planned to pass along was the importance of expressing remorse in relationships, being able to offer an unqualified “I’m sorry,” whenever needed to maintain an authentically loving relationship.  But once I actually started parenting, I had no idea how challenging that tiny phrase, “I’m sorry,” would be.  I never knew how much of apologies could show so little remorse.  I have witnessed the angry, shouted, “I’m sorry!”s, there have been the resistant, mumbled, “I’m sorry”s, there have been the sarcastic, eye-rolling, “I’m sorry.”s.  And parental requests for our children to “mean it” when they say, “I’m sorry,” are almost comical.  If I’m being honest with myself, how can I or anyone expect anyone else to apologize by force, command, or as a condition for something else?

I think that is what is so strange about today’s lesson from John’s gospel.  Jesus says “If you love me, you will keep my commandments,” and “They who have my commandments and keep them are those who love me.”  The commandments Jesus is talking about are those instructions to love God, love self, love neighbor.  In John’s gospel, they are the only commandments Jesus gives.[i]  And who would protest such commandments?  Of course we should all want to love God, love self, and love neighbor.  But there is something strange about the way Jesus presents his command to us – if you love me, you must do these things.  If you love me, you must obey my way.  As lovely as “love” sounds, there is something that harkens to those forced apologies about our text today.  I am pretty sure Jesus is not asking us to love others with a sense of bitterness, resentment, or obligation – and certainly without shouts, mumbling, and eye-rolling.

Some of you may be thinking, “What’s so hard about loving others?  Why would I resist that?”  We do not have to look too far back to see why I think loving others is actually hard work.  If you remember, right at the beginning of the pandemic six years ago, we all pulled together.  People immediately worried about our elders being able to safely procure food and supplies; we pitched in to make sure the hungry were fed with free school lunches and restocked food banks; we sewed face masks (before we had access to medical grade ones) and donated to charities to help protect the vulnerable.  Our collaboration, care, and support of one another was inspiring and invigorating.  But it did not take long for our demons to emerge.  As hard decisions arose about reopening businesses to buttress the economy, making cuts to make ends meet, or laying off employees to help businesses survive, we reverted to our divided, vitriolic ways from before the pandemic, not only disagreeing, but attacking the character, intelligence, and dignity of one another – a habit that has waned very little in the last six years. 

So, when we ask, “What’s so hard about loving others?” my response is, “This.  This is what is hard about loving others.  All of this is hard.”  As one scholar puts it, “It is NOT sufficient (or even meaningful) to profess love for Jesus while we hold ourselves apart from our fellow human beings.  To love Jesus is to love others.  All others.  The lover, the friend, the neighbor, the companion.  But also the alien, the stranger, the misfit, and the enemy.  The ones with whom we agree, and the ones with whom we emphatically disagree.  The ones we naturally like, and the ones we don’t.”[ii]  Another scholar pushes us even further, saying, “Authentic love is not passive; [authentic love] is active and demonstrative.”[iii]  Our love of Jesus is only as authentic as our active, demonstrative love of all others.

So, how can we possibly love that way?  The good news is Jesus says we will have help.  Just as Jesus has been an advocate for his disciples – “guiding, teaching, reminding, abiding, witnessing, interceding, comforting,” so they will have the Holy Spirit.  “What they have known in Jesus, and fear losing in Jesus’ impending absence, they will always know in the promise of the [Holy Spirit].”[iv]  What Jesus promises in John’s gospel today is big. 

Now, I know some of us get a little uncomfortable talking about the Holy Spirit – either the Spirit’s presence just seems too amorphous to be of any value, or the Spirit seems to do weird, dramatic things that scare us more than comfort us.  But Jesus is not simply saying the Holy Spirit will be ambiguously hanging around when Jesus is gone.  The Holy Spirit will be, and is, accompanying us.  As scholar Karoline Lewis says, “Accompaniment is not simply having someone beside you.  Accompaniment is not a mere ministry of presence.  Accompaniment means active and assertive abiding—an abiding that enters into places of fear and discomfort, uncertainty, and troubled hearts, and speaks the truth freely.”[v]

This is our good news today.  On those days when loving seems hard, when obeying Jesus’ command to love feels impossible, the Holy Spirit is and will be here to accompany us, to walk with us in fear, discomfort, uncertainty, trouble, and guide us into lives of love.  The Spirit is with us to enable us to be agents of love even when we doubt we can.  That promise today makes the invitation to love as Christ has loved us not only doable, but desirable.  That promise today helps us loosen our grip on resentment, anger, and fear, and open our hands to love and collaboration.  That promise today makes obedience to love feel like a gift.  Thanks be to God.

[i] Debie Thomas, “Love and Obedience,” May 10, 2020, https://journeywithjesus.net/essays/2640-love-and-obedience, as found on May 8, 2026.

[ii] Thomas.

[iii] Yung Suk Kim, “Commentary on John 14:15-21,” May 10, 2026, as found at https://www.workingpreacher.org/commentaries/revised-common-lectionary/sixth-sunday-of-easter/commentary-on-john-1415-21-7 on May 8, 2026.

[iv] Karoline Lewis, “A Time for Accompaniment,” May 10, 2020, http://www.workingpreacher.org/craft.aspx?post=5433, as found on May 8, 2026.

[v] Lewis.

Sermon – Acts 2.42-47, E4, YA, April 26, 2026

29 Wednesday Apr 2026

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“The meltdown started with a small thing — a bag of [lollipops].  Rachel Damgen’s four-year-old son wanted one.  She said no.  It was a few years ago, in the middle of the pandemic, when it was not unusual for her to be home alone for an 11-hour stretch with her two young kids. She was struggling with the isolation.  Small obstacles felt outsized…”  That meltdown, where she too ended up crying on the floor, “…was a turning point.  With their extended families far away in other states, she and her husband, Chris Damgen, began asking themselves if there was any way to reconfigure their lives in order to optimize for more support and community.  The answer they found was cohousing.”[i]

According to research, “The cohousing movement started in Denmark in the late 1960’s.  Today [cohousing is] an international movement.”  In the United States there are almost 200 cohousing communities across 36 states.  “Cohousing participants commit themselves to live intentionally in community.  Families live in private housing, but share public spaces, responsibilities, meals, resources, activities, and events.  Shared care for children and the elderly is often part of the mix.  Neighbors collaborate to plan and manage their communities.  Decisions often require consensus.  Cohousing is one response to the lack of social equity that the political scientist Robert Putnam of Harvard documented in his book Bowling Alone: The Collapse and Revival of American Community (2000).  Putnam showed how many people today feel disconnected and isolated.  We’ve accumulated what he called a growing ‘social-capital deficit’ that leaves people in our culture longing for a ‘more collectively caring community.’”[ii]

That same collectively caring community is what Luke describes in the lesson from the Acts of the Apostles today.  The scene takes place after the event of Pentecost, when the early church is forming and growing under the leadership of the apostles.  The reading first tells us some very basic tenants of life as a Christian – a new follower of Jesus.  We are told that after they are baptized, they do four things:  they devote themselves to the apostles’ teaching (so, what we might call Bible Study); to fellowship (think about small groups, Men’s Breakfast, or what some Episcopalians call the eighth sacrament, Coffee Hour); the breaking of the bread (for us this is weekly communion, but they also mean the actual sharing of meals after the ritual of communion); and the prayers (this is both the formal and informal prayers that were breathed in and out of daily life).  I imagine all those things sound very familiar and are things you too like about life in Church.

But then comes the twist from Luke that probably made each of you squirm if you were listening.  Luke tells us, “All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.  Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.”[iii]  They sold their possessions and goods and distributed the proceeds to all.  Now, I know what you are thinking, “Here we go – here comes the financial ask to the Stewardship Campaign.”  Well, take a deep breath.  That’s not where we’re going.  Well, not totally.

Professor Willie James Jennings helps break open this radical way of living.  “It is not a new thing,” he says, “that people would offer up their possessions to a noble or religious cause…A different order of sacrifice is being performed here, one that reaches back to the very beginnings of Israel…  A new kind of giving is exposed at this moment, one that binds bodies together as the first reciprocal donation where the followers will give themselves to one another.  The possessions will follow.  What was at stake here was not the giving up of all possessions but the giving up of each one, one by one as the Spirit gave direction, and as the ministry of Jesus made demand.  Thus anything they had that might be used to bring people into sight and sound of the incarnate life, anything they had that might be used to draw people to life together and life itself and away from death and the end of the reign of poverty, hunger, and despair – such things were subject to being given up to God.  The giving is the sole purpose of announcing the reign of the Father’s love through the Son in the hands of communion together with the Spirit.”[iv]  In other words, coming into the life of Jesus and the walk of faith transforms the whole life – how one spends one’s time and how one regards and shares their treasure.  Those newly baptized into the newly forming Christian community were not just declaring faith in Jesus, or joining a Church:  their entire lives and way of being was transformed. 

The Damgen family moved into a cohousing complex in Oregon.  Moving into the community was a game changer – both for their mental health and for the health of their family.  They decided to have a third child because they knew the community would support them.  Rachel described a day where one sick kid had finally fallen asleep when another kid needed to be picked up.  Within five minutes, she found a neighbor who could sit in the home while the sick kid slept so she could run to the school.  Kids and elders play and visit together in the common spaces, pets are enjoyed across family lines, and, as one older widow in the community attests, the community helps conquer loneliness and isolation experienced by many in America.[v]

Now, I’m not saying we all need to move to Oregon or we all need to time travel to those early days with Peter and the apostles.  But what I am saying is being a part of Hickory Neck and being a faithful Christian means not just engaging the practices of learning, fellowship, communion, and prayer.  If we take the life and witness of Jesus seriously, our entire lives are transformed here.  How we regard others, how we regard our possessions, and how we regard our worth is changed.  As Matt Skinner says, “Deep care and concern are unavoidable fruit of Easter faith.”[vi]  When Jesus says in our gospel from John today, “I came that they may have life, and have it abundantly,”[vii] Jesus gives that abundant life that through the vehicle of the Church and the Holy Spirit.  The shared gifts, the shared community, the shared sense of care and love is abundant in this place because we inherit the fruit of Easter faith.  Our invitation is not to go and do more work to inherit abundance.  Our invitation is to see the abundance all around us, to celebrate and share that abundance, and to invite others into that overflowing abundance with us.  Amen.

[i] Katia Riddle, “How to be not lonely? ‘Cohousing’ is an answer for some people,” December 1, 2024, as found at https://www.npr.org/sections/shots-health-news/2024/11/29/nx-s1-5210688/lonelieness-epidemic-social-isolation-parenting-cohousing on April 25, 2026.

[ii] Dan Clendenin, “Life Together,” April 30, 2017, as found at https://journeywithjesus.net/essays/1362-life-together on April 24, 2026.

[iii] Acts 2.46-47a.

[iv] Willie James Jennings, Acts (Louisville:  Westminster John Knox Press, 2017), 39-40.

[v] Riddle.

[vi] Matthew L. Skinner, Acts:  An Interpretation Bible Commentary (Louisville:  Westminster John Knox Press, 2025),50.

[vii] John 10.10b.