Tag Archives: Jesus

Sermon – Mark 13.24-37, A1, YB, December 3, 2023

06 Wednesday Dec 2023

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I live a very loud life these days.  Whether it’s the morning hustle to get everyone to school, or the evening jockeying for showers, rushed dinners, or one last FaceTime with friends, my house can be a constant source of shh-ing, pleading for less noise, or reminders to close doors to contain volume.  That is not to say that all the noise in our home is unpleasant – there is also the noise of laughter, dance parties, and storytelling.  But if you are looking to set up a yoga mat or trying to meditate, my house is not the place I would necessarily recommend. 

I sometimes blame all the noise in my life on my beloved children.  But the truth is I am as much a cause of the noise as they are.  I am admittedly loud myself – whether barking instructions around the house, singing aloud, or simply talking my husband’s ear off.  But I am not just loud in the house – I am also loud inside my head.  My mind is in constant conversation:  my to-do list, searching for ideas for a blog post, worrying about a sick friend or parishioner, trying to make plans for the weekend, processing a troublesome conversation, or wallowing in guilt for missed exercise or time in prayer.  As loud as my outside world is, my inside world is probably much worse.  Add Christmastime to the mix, and the loudness of my life reaches levels that can be incapacitating.

That is why I love Advent so much.  In the lead-up to Christmas, the outside world bombards us with noise:   Christmas songs on the radio, shopping to complete, parties to attend, gifts to wrap, houses to decorate, gatherings to host, cards to send, and loud relatives or friends to entertain.  In contrast, the Church at this time asks us to do the exact opposite:  slow down, take a breath, light some candles, breathe in the fresh greenery, sing quiet, meditative songs, and worship in the soothing blue of anticipation.  When the outside world is telling us, “Do more, buy more, run more, fuss more, stress more,” the Church says, “Do less, worry less, run less, talk less, be busy less.”  The contrast between the two worlds is like night and day, and at a time of high stress, Advent becomes the Church’s greatest gift to us. 

Into this contrast, we hear words from Mark’s gospel today.  The text says, “Beware, keep alert; for you do not know when the time will come.  It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch.  Therefore, keep awake– for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly.  And what I say to you I say to all: Keep awake.”  Many of us hear this text today with a sense of anxiety – of needing to keep anxious watch for the Lord.  We might imagine the many apocalyptic movies, predictions, and preachers we have witnessed over the years and wonder whether Jesus really does want us to be more alarmed.  Certainly the outside world would have us also be alert and anxious for the coming Christmas. 

But I think the Church is saying something else today.  Instead of an anxious alarm, our gospel lesson sounds like a gentle reminder to me.  Keep awake, for you do not want to miss the quiet beauty of Advent.  Keep awake, for you do not want to miss the gift of time set apart in these four weeks.  Keep awake, for you do not want to miss the lead in to the manger, the dramatic retelling of why the manger is so important, and the grounding for this entire season.[i]  Jesus’ words for us to “keep awake,” are not meant to be one more anxiety to pile on top of a mound of concerns.  Jesus’ words for us to “keep awake,” are meant to help us focus on what is really important. 

So, make a commitment to come to church each Sunday in Advent and spend those Sundays in quiet worship with your church community.  Grab an Advent calendar or devotional to help you more intentionally mark the days leading up to the manger.  Or set up that Advent wreath at home, so that you might bring the quiet candlelight of prayer and meditation to your home.  Whatever the discipline, choose something this Advent that will help you maintain the quiet peace you find here at Church and carry that quiet peace throughout your weeks leading up to Christmas.  My guess is that noise of life will slowly fade into a quiet hum in the background – which is right where it should be.  Amen. 

[i] Lillian Daniel, “Pastoral Perspective,” Feasting on the Word, Yr. B, Vol. 1 (Louisville: Westminster John Knox Press, 2008), 22.

Sermon – Matthew 25.14-30, P28, YA, November 19, 2023

29 Wednesday Nov 2023

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One of the beloved pastors in my life I met in college.  She led me on my first international mission trip, opening my eyes to the realities of ethical living and our responsibilities to what scripture would define as the “least of these.”  She introduced me to the Episcopal Church in a subtle way that left me intrigued and wanting to know more.  She taught me about radical hospitality, as her family of five were constantly welcoming wandering students into their home.  And she introduced me to the Cathedral where I would ultimately experience a call to ordained ministry.  To say she played a formative role in my faith journey is an understatement.

What I knew as a loving pastor, a model Christian, and an inspiring mentor, though, had another side.  After college, I decided to volunteer for a year:  a noble endeavor, to be sure, but also an endeavor that left me with very little to spend on housing.  This pastor offered to let me live in the guest quarters of the Episcopal Center on campus in exchange for being the building’s caretaker:  cleaning it weekly, making sure the building was shut down and locked after group use, being on hand with any repairmen or women who needed access to the building.  It was a dream job, but it came with a cost.  No longer was my pastor my pastor – she was my boss.  And my pastor as a boss had a very different way of being than my pastor as a pastor.  She was firm, curt, and had little tolerance for anything other than excellence.  Gone were the niceties and loving nature, and in their place was an all-business task master.  It took me several weeks to figure out how to switch hats with her:  when to know we could be loving and playful and when to know we were being focused and task-oriented. 

The contrast between my mentor and pastor reminds me of the contrast we have seen in Jesus in these last several weeks of Matthew’s gospel.  First, we got the wedding host who seemed to be generously welcoming all to the party, only to cast someone out who wore the wrong clothing.  Then we got the feuding bridesmaids who refuse to care for one another, and the bridegroom who has no patience for a lack of preparedness.  And then we get today’s parable with the affirming, encouraging landowner and his harsh treatment of the tentative servant with his one talent.  If we simply had just today’s instance of God’s harshness or unjust judgment, we could say the parable is an anomaly, a strange outlier.  But given the repeated telling of scary-ending stories, we are cued into the idea that something else is going on in Matthew’s gospel.  Indeed, all these unsettling parables are what we call eschatological parables – stories about the end times.[i]  At this point in Matthew’s gospel, Jesus is approaching the end of his life.  Instead of continuing to heal, preach, and lovingly teach his disciples, he starts getting real.   I am reminded of one of the first reality television shows that ever aired, MTV’s The Real World.  MTV would pair seven very different individuals and make them live together for a few months.  The tagline of the show was, “This is what happens when people stop being polite and start getting real.” 

Understanding that Jesus is facing his immanent death is critical to understanding what is going on with Jesus in these parables.  Any of us who has journeyed with someone who is dying knows that at some point, they stop being polite and start getting real.  This is their last chance to tell others the essentials:  the life lessons learned, the love they want to share, and the stern encouragement they want to give.  Although this landowner seems harsh or even irrationally mean, what he is doing is communicating ultimate significance. 

Let’s go back to that third servant in today’s parable.  We know what the third servant does is not all that bad.  He does not squander the entrusted wealth, or act rashly.  He is conservatively prudent and, perhaps based on his skill level, wise to restrain himself.  But ultimately, the landowner is not upset about what the servant does.  The landowner is upset about the servant’s motivation:  fear.[ii] 

Now fear can be a very healthy thing, indeed.  Healthy doses of fear can secure survival and safety.  But fear can also be dangerous.  Fear can distort every good thing about our nature.  Fear can cut off creativity.  When we are overcome with fear, we cannot be imaginative and playful, coming to new solutions and ways of being.  Fear can mess with our sense of trust.  When we are overcome with fear, we forget the goodness of others, our previous examples of how things have gone well, or even the bold support of our God.  Fear can diminish our confidence.  When we are overcome with fear, all the good, powerful, and holy parts of us get riddled with self-doubt and inaction.  And finally, fear hinders with our willingness to take risks.  When we are overcome with fear, we cannot do the things that will lead to great payoff. 

Fear in the abstract is a normal reaction in life.  But we have to remember what Jesus is talking about in this parable to understand why the landowner is so harsh about fear.  You see, talents are not just metaphors for the thing things we are good at or even for the money we have in life.  Talents are metaphors for the vocations we each have.[iii]  Each person in this room has a calling.  Some of us are called to particular jobs or courses of study.  Some of us are called to particular roles within families or groups.  Some of us are called to use our gifts in particular ways.  We all have a call, a vocation in life.  And our vocation is affirmed by the skills or materials we are given to live out that call.  The problem with the third servant is that he is given what he needs in abundance – that single talent represents about twenty years of pay![iv]  The landowner affirms him, trusts him, and gives him space and time to live out his vocation.  But the third servant allows himself to be so overcome with fear that he does not live out his vocation.  He shuts down creativity, trust, confidence, and risk-taking all because he is afraid.  And that is the ultimate sin for God. 

What this parable invites us to do today is not to see this landowner – this stand-in for God – as a mean, cruel, reactive God that punishes.  Quite the opposite, the parable today invites us to remember that our God is trusting, discerning about our gifts, confident in our abilities, and joyful in our obedience.  God gives each person in this room a vocation, a purpose, in this world, gives us the gifts and encouragement we need to fulfill that vocation, and, ultimately, expects us to go out into the world and boldly take the risk of doing what God has already enabled us to do.  No one likes being thrust out of the nest, having to use our wings to sustain us.  But our parable reminds us we can do what we need to do.  We have beautiful wings and our flying will help others, will bring blessing to the world, and will bring us great joy.  Getting scared when God stops being polite and starts getting real is normal.  But letting fear overpower our beauty is not what God desires for us – because God knows you can do it.  God knows your willingness to live out your vocation means great things for the world.  You can do it – and you will, because the world needs you.  Amen.

[i] Mark Douglas, “Theological Perspective,” Feasting on the Word, Yr. A, Vol. 4 (Louisville:  Westminster John Knox Press, 2011), 308

[ii] Douglas, 312.

[iii] Idea presented by Matthew Skinner in the podcast, “SB570 – Twenty-fourth Sunday after Pentecost (Ord. 33)” November 11, 2017, as found at http://www.workingpreacher.org/brainwave.aspx?podcast_id=948 on November 17, 2017.

[iv] Debie Thomas, “The Good Kind of Worthless,” November 8, 2020, as found at https://www.journeywithjesus.net/essays/2814-the-good-kind-of-worthless on November 17, 2023.

Sermon – Mathew 25.1-13, P27, YA, November 12, 2023

29 Wednesday Nov 2023

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I have never really liked this parable from Matthew.  Every time I hear it, I think of hundreds of reasons why Jesus gets the story all wrong.  Surely, Jesus does not mean that we should not share our bounty or at least figure out creative solutions to inclusivity.  Just two weeks ago we talked about loving our neighbor as ourselves, and loving means sharing your bounty.  And surely, Jesus does not mean that one moment of being unprepared means being kept from the heavenly banquet.  Even the sinner dying on the cross beside Jesus is gifted eternal life in the kingdom.  And surely, Jesus does not mean to advocate a theology of scarcity.  We are always talking about God’s abundant love, and hoarding our “oil” can only create a cold heart of scarcity that is rigidly stuck on self-preservation.  Nothing of this parable feels remotely like the Jesus I know, and yet here we are, on a Celebration Sunday studying a celebration that seems to be the antithesis of the Good News.

Though Matthew gives us this uncomfortable story, I am reminded of another uncomfortable story in John’s gospel.  Jesus is reclining with his friends, enjoying a relaxing meal.  And Mary, whose brother has recently been raised from the dead, kneels at Jesus’ feet, and pours this really expensive perfume all over Jesus’ feet.  Judas freaks out, exclaiming that the cost of that perfume could have been used to feed the poor – a group of people Jesus deeply cares about and argues that the kingdom of God holds dear.  Now, there is some commentary in John’s gospel about how Judas is a little shady and that he did not actually care about the poor.  But we know Jesus cared about the poor – a lot!  And yet Jesus shushes Judas and basically says there is a time for all things.  Certainly, they will always be time for serving the poor.  But in this moment, they only have Jesus a little longer and Mary’s undivided focus on Jesus is just the right thing to be doing, forsaking all the other good things she could be doing.  

One of my favorite theologians is Stanley Hauerwas.  There are many reasons why I love him – both personally and theologically – but Stanley has always been a theologian who has made uncomfortable arguments for followers of Jesus – always arguing that our lives must be lived radically differently than our capitalistic societies would have us live.  Following Jesus means sacrifice and valuing of the community over the self.  So, when I went to his writings about Matthew’s bridesmaid parable, I thought for sure he would have something to say about these stingy “wise bridesmaids.”  Surely Hauerwas of all people would have encouraged the wise bridesmaids to stand by the foolish ones, letting them benefit from their light.  Or surely Hauerwas would encourage the foolish bridesmaids to not go running around in the night, but to stand firmly before our God of mercy and wait for the abundant, merciful bridegroom to hold wide the door for unprepared sinners.

Sadly, that is not what Hauerwas argues.  Hauerwas says that if the bridesmaids who had thought ahead, “had shared their oil when the bridegroom had come, there would have been no light.  Those who follow Jesus will be expected to lead lives that make it possible for the hungry to be fed and the stranger welcomed, but the practice of charity requires a community prepared to welcome Christ as the bridegroom, for he alone makes possible hospitality to the stranger in the world where there will always be another stranger needing hospitality.”[i]

This parable today is not about us navigating some perceived ethical challenge about caring for the “less than.”  Today’s parable is instead about being prepared for Christ.  I may not like that the foolish bridesmaids return too late to enter the celebration, and I may not like that the groom closes the doors, and I definitely do not like that five women are left out in the cold.  I do not like any of those things, but they happen whether I like them or not.  “Windows close.  Chances fade.  Times runs out…  The opportunity to mend the friendship, forgive the debt, break the habit, write the check, heal the wound, confront the injustice, embrace the church, relinquish the bitterness, closes down.  Opportunities end.”  As Debie Thomas says, “We tell ourselves that there’s always tomorrow.  That we’ll get to it – whatever “it” is – eventually.  Because there will always be more time.” But, “what if there isn’t?  What if this parable is telling us to be alert now, awake now, active now?  What if [this parable is] inviting us to live as if each day – singular and fleeting – is all we have?  Tomorrow, if [tomorrow] comes, will be its own gift, its own miracle, its own challenge.  Don’t presume that [tomorrow] belongs to you.  Do what is needful now.”[ii] 

That is our invitation on this Celebration Sunday.  Hickory Neck offers the vehicle of your time, talent, and treasure to help you see whether you have arranged your resources to reflect your preparation for Christ the bridegroom.  That is likely the most accessible way for us to step back and look at all the things we are holding – that oil for our lamps – and see if we are using that oil in a way that allows us to welcome Christ so that Christ can make possible hospitality to the stranger in the world.  There will always be strangers for us to welcome, but today, our invitation is to ensure that we have first welcomed Christ in our lives in such a powerful way that we are invited to dance into the banquet hall with Christ, ready for the dance that will take its light back out into the world.  Amen.

[i] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 209.

[ii] Debie Thomas, Into the Mess and Other Jesus Stories:  Reflections on the Life of Christ (Eugene, OR:  Cascade Books, 2022),162.

Sermon – Matthew 5.1-12, AS, YA, November 5, 2023

29 Wednesday Nov 2023

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I once served at a church that decided to support a ministry for women exiting prison.  We decided to prepare ourselves for our engagement in the ministry by reading the book The Prison Angel, about a wealthy divorcee in California who has an epiphany about her call, and eventually becomes a nun that lives in the notorious prisons of Tiajuana, Mexico, serving the men and their families.  We spent weeks reading the book, reflecting on Mother Antonia’s stories, slowly grasping the realities of prison life and those who serve them.  I was feeling energized by how well prepared our book study group would be when we finally began serving our local ministry.  But on the last day of our study, one of our participants shared, “I don’t know.  I don’t think I could ever be as self-sacrificial as Mother Antonia.  She’s sort of superhuman and I just cannot imagine living that kind of life.”  I remember feeling completely deflated – here I was trying to inspire servanthood and instead, I had made servanthood feel unattainable.

Sometimes I fear All Saints Sunday does the same thing.  Certainly, that can happen as we think of those significant saints of the church, like St. Peter, St. Francis, or Mother Teresa.  But our feelings of inadequacy can happen with the personal saints of our lives – the souls of beloved parents, lovers, children, and friends.  We remember the faithful ways they lived and only see our own failings.  And then we go and read the Beatitudes from Matthew’s gospel, we can become downright despondent.  Maybe I have mourned or felt poor in spirit.   But do I hunger and thirst for righteousness?  Am I pure in heart?  As we grieve the violence in the Middle East, have I done anything tangible to be considered peacemaking?  Has anyone ever reviled or persecuted me for the sake of Jesus?  Instead of inspiring and uplifting us today, this feast day with Matthew’s gospel has the potential to leave us feeling unworthy and unmotivated in our journey to live faithfully.

I can assure you that is not the lectionary’s intent.  In fact, after weeks of stories about discipleship in Matthew, the lectionary takes us back to the fifth chapter of Matthew for a purpose.  Perhaps we should look at what the Beatitudes are not doing today before we look at what they are doing.  The Beatitudes are not “to do” items.  As scholar Debie Thomas explains, these are not suggestions, instructions, or commandments.  There is no sense of “should,” “must,” or “ought” in these words.  We are not to walk away from these words thinking we should “try very hard to be poorer, sadder, meeker, hungrier, thirstier, purer, more peaceable, and more persecuted…”[i]  Likewise, the Beatitudes are not meant to shame us.  Jesus is not attempting to make us feel like overprivileged wretches worthy of self-condemnation.  Likewise, Jesus is not telling us to grit our teeth through whatever suffering we are living through, knowing that relief comes after death.[ii]

Instead, the Beatitudes are redefining what our modern culture might define as “#blessed.”  When we talk about being blessed, we are usually referring to our bounty or at the very least, the goodness we see in an otherwise hard world.  Instead, theologian Stanley Hauerwas explains that by declaring the poor in spirit, the mourning, the meek, the merciful, and the peacemakers as blessed, Jesus is indicating the transformed world of the kingdom of God has begun.  “Each of the Beatitudes names a gift, but it is not presumed that everyone who is a follower of Jesus will possess each beatitude.  Rather, the gifts named in the Beatitudes suggest that the diversity of these gifts will be present in the community of those who have heard Jesus’s call to discipleship.  Indeed, to learn to be a disciple is to learn why we are dependent on those who mourn or who are meek, though we may not possess that gift ourselves.”[iii]

What is particularly helpful as we read these familiar words, then, is to clarify what we me by the literal word “blessed.”  Going back to the Hebrew scriptures here will help.  There are two words for “blessing” in Hebrew:  ’ashar and barak.  Barak means to “bow or stoop.”  For example, in Psalm 103, when we say “Bless the Lord my soul,” we mean “Bow to the Lord.”  But ’ashar literally means, “to find the right road.”  So, if we go back to Beatitudes, we instead hear “You are on the right road when you are poor in spirit; You are on the right road when you hunger and thirst for righteousness; you are on the right road when you are persecuted.”  Jesus is calling his disciples to hear and walk in the way of his will for our lives.[iv]

As we remember those saints who inspire us, as we recall those loved ones who taught us about how to live faithfully, as we hear Jesus’ beautiful blessings of all kinds of experiences in life, we are reminded today not to feel guilted into a more holy life.  We simply remember that the people sitting next to you today are all different points of the faith journey, with different blessings or things that feel like curses.  Because we choose to walk together, we will learn to be faithful people that, someday, someone else will remember – that someone else will tie a ribbon onto this altar rail to remember the ways you taught them what being “#blessed” really means.  Our invitation today is to celebrate the right road, knowing the fullness of that road is only visible through the communion of saints who walk the right road together.  Amen.

[i] Debie Thomas, Into the Mess and Other Jesus Stories:  Reflections on the Life of Christ (Eugene, OR:  Cascade Books, 2022),120.

[ii] Thomas, 120-121.

[iii] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 63

[iv] Earl F. Palmer, “Pastoral Perspective,” Feasting on the Word, Yr. A, Vol. 4 (Louisville:  Westminster John Knox Press, 2011), 238

On Celebrating Life, Death, and Movies…

04 Wednesday Oct 2023

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Photo credit: https://www.cnn.com/2023/09/28/tech/netflix-dvd-rental-movies-ending/index.html

Well, it finally happened.  Netflix’s DVD business closed last Friday.  Now I recognize that acknowledging I still received DVDs from Netflix may make me seem old-fashioned.  Even a contemporary exclaimed recently, “Do people even have the equipment to play DVDs anymore?!?”  I took a good ribbing, but the truth is I love movies, and Netflix’s DVD business allowed me to watch movies that were not available via streaming services.  I was constantly finding new gems, and still had over 100 movies in my queue that I hoped to watch some day.

For those of us old-timers still watching DVDs, the closing of Netflix’s DVD branch has been tinged with nostalgia and a tiny bit of grief.  Over the course of 18 years, I watched 667 films, each story sparking my imagination, eliciting pleasure, sorrow, excitement, indignation, laughter, and hope.  Obviously there will be other ways for me to revel in the artistry of filmmaking, but there is a certain finality to the closing of this chapter. 

Despite my wistfulness, I commend Netflix for the way they have handled this change.  Instead of wallowing in grief, or attempting to apologize for market changes beyond their control, instead, they have handled this “death” with grace and joy.  Knowing the closing was coming, this year they used their iconic mailing envelopes to feature celebratory artwork honoring how a whole generation has been shaped by their service.  On the week of their closure, the sent a “gift” to every member – a summary of the highlights of our membership – what movies we had watched each year, milestones in our membership, and even the list of movies in our queue in case we want to find another way to see them.  Instead of a death, it has felt like a celebration of life.

In a lot of ways, it has reminded me of the ways the Episcopal Church approaches death.  When someone we love passes, we use the burial office to celebrate life – certainly the life of the one who has died, but especially the promise of eternal life promised in Jesus Christ.  But I’ve been thinking about it over this last week, and the Church honors “mini-deaths” all the time:  the ending of a ministry that is no longer needed or effectively utilized, the retirement of a ministry leader after a successful tenure, or the blessing of a parishioner or staff member who moves away from the community.  All those transitions can be hard because they make us remember fondly the ways ministry blessed us in the past.  But those transitions are also often the source of new life:  a new ministry we could never have imagined five years ago, a new leader whose fresh ideas opens up new opportunities, and new members who shape and mold us into a new community.

I wonder what things feel like they are dying in your life right now – what things you thought would always be there are undergoing change.  Where might the Holy Spirit be inviting you to see new shoots of growth in the midst of something withering on the vine?  How might those “mini-deaths,” be tremendous gifts to you or your community?  How might we take a cue from Netflix, and find ways to celebrate those endings with dignity and joy?  I am grateful for the ways a secular business is helping me see the sacred in our own life cycles.  Let’s celebrate together!

Sermon – Matthew 11.25-30, Feast of St. Francis, October 1, 2023

04 Wednesday Oct 2023

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“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.”  Whether you are wearied from wrestling your pets this morning (or your kids!), weary from full fall schedules, or weary from illness, anxiety, or bad news, Jesus’ words are words of comfort today.  They remind us of our time of renewal in sabbatical, and we want to cozy into the Gospel words today.

But today is not about Jesus blessing times of rest.  Jesus is actually commissioning disciples.  At this point in Matthew’s gospel, Jesus has been describing the way of discipleship:  serving the poor, working for justice, striving for peace.  Jesus tells them the work will be hard and will make the disciples weary.  To those disciples, Jesus offers a way to reach comfort.  Jesus says, “Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy, and my burden is light.”

Now, I do not know how much you know about yokes, but I have been studying up on yokes this past week.  There are actually two kinds of yokes.  Some yokes are meant for one person.  Imagine, if you will, a person hauling water from a well in village, the yoke over her shoulders, while two buckets full of water hang below.  The yoke distributes the weight of the water, but the yoke is not exactly an easy yoke.  The other kind of yoke is meant for two animals – like two oxen working together.  If one ox gets tired, the other pushes a little harder; later the roles may reverse.  A good yoke balances the work between the animals, without chafing or rubbing.  The work is genuinely easier and lighter.

This second kind of yoke is the metaphor Jesus uses to depict discipleship.[i]  Jesus tells them the work of discipleship will be hard and wearisome.  But when yoked to Jesus, the work will feel light.  So often, when we think of disciples as easing suffering, fighting for the poor, struggling for justice, we think we need to solve the worlds’ problems on our own – that we must use our own gifts to make a difference.  We go unyoked, and we feel overwhelmed and disheartened.[ii]  Even when try to do good work:  building beds for kids in need, buying extra food for food collection Sunday, or donating money to events like our Murder Mystery – we can still become discouraged.  When we think we can go at it alone (or maybe even better than others), we do not get relief in Jesus’ yoke. 

St. Francis, who we honor today, knew all about the yoke of Jesus.  Francis came from a wealthy family, had a rambunctious youth, and enjoyed status and privilege.  But one day he encountered some beggars and lepers and everything changed.  Francis renounced his privilege and wealth, took on poverty, and honored the sick, poor, and disenfranchised.  What Francis discovered was his wealthy had become its own burden of sorts.  Once he yoked himself to Jesus, everything changed.  He began to see Jesus in everyone, even birds to which he preached and the animals for whom he advocated.  Francis yoked himself to Jesus and became a faithful steward of God’s creation – so faithful that we bless animals and rejoice in creation ourselves through music and scripture today.

Now, I know you maybe came today to bless your pet, or maybe to remember a beloved pet who showed you what unconditional love really is.  And while that will bring us comfort today, and we do so with love and laughter, we also do something much bigger.  Today we remember all the instances where we have felt love – in animals, in each other, even in Jesus – and we take that love not only as a comfort, but also as a commission.  Today Jesus invites us outside of ourselves – our worries, our woes, our weariness, and put our attention on those who may need love even more than we do. 

Do not get confused.  I am not asking you to add weight to that single yoke, asking you to add more water to your heavy buckets.  I am inviting you to take off the single yoke and step in a double yoke – to yoke yourself to Jesus, yoke yourself to other disciples in this room.  Take on that yoke of Christ because the yoke is easy and light – and will actually free up your burden.  Jesus will give you the comfort, encouragement, and strength you need.  And you will be enabled to stride forward making an impact right here in James City County.  We will do that work together, because the yoke is easy and the burden is light.  Amen.

[i][i] Douglas R. A. Hare, Matthew:  A Bible Commentary for Teaching and Preaching (Louisville:  John Knox Press, 1993), 129.

[ii] Barbara Brown Taylor, The Seeds of Heaven:  Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 21.

Sermon – Matthew 18.21-35, P19, YA, September 17, 2023

20 Wednesday Sep 2023

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One of the tricky things about Jesus’ parables is where to situate ourselves, especially when the parable is a familiar one.  As soon as we hear the words, “…the kingdom of heaven may be compared to a king who wished to settle accounts…” our brains jump ahead, “Oh, this is the one where the guy is forgiven of his debts and then two seconds later turns around and refuses to forgive someone else’s debt.”  We may have felt pity for the first slave who owed so much, we may have been shocked by his poor behavior toward the other slave, or we may have even thought, “That guy deserved what he got!”  But the thing that is the hardest to do when reading this familiar parable is to situate ourselves in the shoes of the first slave.  And yet, that is the entire reason Jesus tells the parable today. 

We know where to situate ourselves because of what happens before the parable.  If you remember our gospel last week, we talked about Jesus’ conflict resolution plan.  In the very next verse after Jesus explains how the community of faith is to handle conflict, Peter asks a question in today’s text.  The question is a fair one, and when we’re really honest with ourselves, one we may have asked God ourselves.  Peter asks, “Lord, if another member of the church sins against me, how often should I forgive?  As many as seven times?”  The parable Jesus tells today is in response to Peter’s question about conflict, sin, and forgiveness in the community of faith.  Essentially, Jesus says, “Let me tell you a little story about forgiveness.”  So, we, who have resisted forgiveness ourselves like Peter, can situate ourselves with not just Peter, but with the slave who fails so miserably at forgiveness. 

Now, before you get too defensive about how you would never treat a fellow human being like the first slave treats the second, we need to think about Peter’s question first.  Theologian Stanley Hauerwas explains, “Peter’s question presupposes that he is the one who has been sinned against.  He assumes that he is in the position of power against the one who has wronged him.  But Jesus’s reply reminds Peter that he is to learn to be the forgiven.”[i]  Before we begin to think about offering forgiveness, we operate from one foundational truth:  we are a people who have first been forgiven.[ii]  Our forgiven status is at the heart of our ability to be a people of forgiveness.

But before we even talk about being a people of forgiveness, we need to talk a little bit about what forgiveness is not.  Some of us believe that forgiveness means excusing or overlooking the harm that has been done to us and saying that everything is okay.  For those who hold that belief, forgiveness can be equated with stuffing our feelings down deep inside or downright lying in order to keep the peace.  Others of us believe that forgiveness means allowing those who have hurt us to persist in their behavior.  For those who hold this belief, forgiveness is so important, that we become recurring victims of offenses.  Still others believe that forgiving means forgetting what happened.  For those who hold this belief, forgiveness is pretending an old hurt does not still hurt.  Finally, others see forgiveness as something that we can do at will, and always all at once.  For those who hold this belief, forgiveness must be immediate and offered quickly.  The problem with all these models of forgiveness – of overlooking the harm, saying everything is okay, of allowing recurring behavior, of trying to forget, or forgiving once and for all – is that these models of forgiveness would have been totally foreign to Jesus.  According to author Jan Richardson, in Jesus’ teaching about forgiveness, “…nowhere does Jesus lay upon us the kinds of burdens we have often placed upon ourselves—burdens that can make one of the most difficult spiritual practices nearly impossible.”[iii]

So, if we know what forgiveness is not, we need to know what forgiveness is.  I like what scholar Debie Thomas has to say about forgiveness.  She says, “I think forgiveness is choosing to foreground love instead of resentment. If I’m consumed with my own pain, if I’ve made injury my identity, if I insist on weaponizing my well-deserved anger in every interaction I have with people who hurt me, then I’m drinking poison, and the poison will kill me long before it does anything to my abusers. To choose forgiveness is…to cast my hunger for healing deep into Christ’s heart, because healing belongs to him, and he’s the only one powerful enough to secure it.”  She goes on to say, “Secondly, …forgiveness is a transformed way of seeing.  A way of seeing that is forward-focused.  Future-focused.  Eschaton-focused.  …abuse and oppression are [n]ever God’s will or plan for anyone.  But I do believe that God is always and everywhere in the business of taking the worst things that happen to us, and going to work on them for the purposes of multiplying wholeness and blessing…Because God loves us, we don’t have to forgive out of scarcity. We can forgive out of God’s abundance.”[iv]

So how many times are we to forgive?  Not seven times.  Not even really seventy-seven times or seventy times seven, as some translations say.[v]  The forgiveness that first slave receives is hyperbolically abundant – the forgiveness by the king of ten thousand talents (or the equivalent of 150,000 years of labor)[vi] is almost ludicrous in its generosity.  But that is how abundantly God loves us.  We are invited today to love with that kind of ludicrous abundance too.  For our health, for our faith in the better world God is creating, we pray for the strength to ask God to “forgive us our sins as we forgive those who sin against us.”  We are a forgiven people, who, because God loves us, can forgive not out of scarcity, but out of God’s abundance.  Amen.  

[i] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 166.

[ii] Hauerwas, 166.

[iii] Jan Richardson, “The Hardest Blessing,” September 9, 2014, as found at http://paintedprayerbook.com/2014/09/09/the-hardest-blessing/#.VBOogcKwKi0 on September 16, 2023.

[iv] Debie Thomas, “Unpacking Forgiveness,” September 6, 2020, as found at https://www.journeywithjesus.net/essays/2748-unpacking-forgiveness on September 16, 2023.

[v] Lewis R. Donelson, “Exegetical Perspective,” Feasting on the Word, Year A, Vol. 4 (Louisville: Westminster John Knox Press, 2011), 69.

[vi] David Lose, “Pentecost 14A: Forgiveness and Freedom,” Sept. 7, 2014, as found at http://www.davidlose.net/ 2014/09/pentecost-14-a/.

Sermon – Matthew 18.15-20, P18, YA, September 10, 2023

20 Wednesday Sep 2023

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I have been looking forward to this Sunday for weeks!  Although we just had our post-sabbatical gala last night, there are still several parishioners who I expect to see for the first time in months today.  Our staff finally reunited for the first time since sabbatical began this week.  Our choir is back in action at the 10:00 am service and our Sunday School and Adult Formation teams are doing open houses today.  Our Parish Life Committee has brewed up fresh coffee – which is no small feat after transforming the New Chapel for last night’s festivities.  Church members have been inviting friends to join them for church, or maybe you yourself decided today was the day to search for a new church home – either in person or online.  I have felt the anticipation building as this has day approached. 

Into my excitement to kick off a new program year, to invite people to engage in their faith journey, and to share an invitation to others to discover the beauty of this vibrant community, what does the gospel lesson from Matthew offer us?  A text about fighting within the church.  Jesus does not just admit that sometimes, every once in a while, people in the church might experience conflict.  No, Jesus goes into great detail about what to do when you face conflict in the church:  embrace conflict directly, repeatedly, and publicly.  To those of us who were raised in the South, or at least to those of us who were raised in conflict-avoidant families, this text is our worst nightmare!  And this is certainly not the joyful text I was looking for when anticipating this festive day.

Part of what bothers us about this text from Holy Scripture is many of us come to church looking for a break from the conflict that surrounds our everyday life.  Whether we experience conflict in our families, conflict in our workplaces, schools, or service organizations, or conflict in our political lives, the last thing we want to do when we come to church on Sundays is deal with more conflict.  A friend of mine once confessed to me that he was thinking about leaving his current church home over a conflict within the church.  We were both young adults, on our own for the first time since college, and we had images in our minds about what church should be and what we wanted from our church communities.  But instead of bucolic communities of peace, harmony, and justice, we were both finding churches riddled with conflict and disunity.  As we were talking about his frustration, my friend finally confessed, “When I go to church, I just want everyone to get along.  I go to church to escape what is going on in my everyday life, not relive it!”

Now, I could spend the next hour deconstructing his complaint, but there is something powerful at the heart of his complaint, and perhaps at the heart of our own experience of church.  When we talk about church as being like a family, or being like home, what we really mean is we want a place that is a bit unlike our families or homes.  We want a place that is always happy, loving, nurturing, sometimes challenging, but more often comforting.  When we think about the warm, fuzzy feeling we have, the feeling we find at a place like Hickory Neck, the last thing we think is, “Man, I love the way we handle conflict at church!” 

Unfortunately, that is exactly what our text is inviting us to do – to celebrate the way that the church teaches us to fight – or to phrase it a little differently, how the church teaches us to deal with conflict in healthy ways.  In order to get to the point where we can see the gift of healthy conflict resolution as a good thing, we need to do a few things.  First, we need to get to the point where we can embrace the inevitability of conflict in the church community.  For some of us, that is not a big hurdle.  For others of us, the assumption of conflict is difficult.  Perhaps you were raised in a family who treated conflict as something to be avoided at all costs.  Or perhaps you grew up in an environment where conflict was so aggressive you created patterns of conflict-avoidance later in life.  Regardless, if we have come to see conflict as the enemy, accepting the inevitability of conflict is going to be our first task.  In Matthew’s gospel today, Jesus says, “For where two or three are gathered in my name, I am there among them.”  But what he implies is that when two are three are gathered in his name, there will be conflict.  Jesus himself is so sure there would be conflict that he develops a whole conflict management plan.  So, repeat after me, “Conflict is unavoidable in church.” 

Now that you are accepting the unavoidable, the next thing we need to do is honor the gift of conflict management Jesus gives us in scripture today.  For those of us who are conflict avoidant, Jesus’ conflict management plan is going to seem daunting.  The good news is scholars agree with you.  Many of the scholars who have written about this text say the step-by-step instructions do not necessarily need to be read as a step-by-step guide to solving conflict within a church.[i]  What is most important is what the instructions convey:  conflict in the church is not to be ignored, hidden, or buried.  Theologian Stanley Hauerwas has this to say about conflict, “[Jesus] assumes that conflict is not to be ignored or denied, but rather conflict, which may involve sins, is to be forced into the open.  Christian discipleship requires confrontation because the peace that Jesus has established is not simply the absence of violence.  The peace of Christ is nonviolent precisely because it is based on truth and truth-telling.  Just as love without truth cannot help but be accursed, so peace between the brothers and sisters of Jesus must be without illusion.”[ii] 

As Christians, Jesus wants us to behave differently.  Jesus wants us to be truthful with one another.  Jesus wants us to deal with one another face-to-face instead of talking behind each other’s backs.  Jesus wants us to work on reconciliation of relationships instead of letting hurt and pain fester and erode relationships.  For Jesus, being right or wrong is much less important than being in relationship.  Being in right relationship, keeping the family together is much more important.[iii]  Jesus wants us to repeat after him, “Conflict is not the enemy.  Letting conflict ruin relationships is the enemy.”

Finally, once we have accepted the inevitability of conflict, and once we have agreed to value relationships over the avoidance of discomfort, we are ready to embrace the gift of our gospel lesson today – and perhaps even claim that this might be the perfect lesson for a Kickoff Sunday.  If you came to church to escape conflict or enter some bubble of blissfully ignorant happiness, Hickory Neck is probably not the right place for you.  But, if you came to Hickory Neck to learn how to transform conflict into something holy, then you may have just found a real home – not a home based on illusion, but a home based on truth, dignity, and respect.  When you accept the inevitability of conflict and the value of meaningful relationship, you receive the tools to work through conflict and land in the reality of reconciliation. 

But here is the best part of Jesus’ Conflict Resolution Class today.  If we can stay on the journey through conflict to reconciliation, gaining the tools that this community has to offer us, then we as a community create something much more powerful than can be contained in these walls.  We create a witness for our community.  We create disciples capable of not only working through conflict within the community, but also capable of modeling reconciliation beyond our community.  Anyone who has read a headline in our country in the last several years knows that our country needs more models for healthy conflict engagement.  That is what Jesus offers us today:  tools to work on our own issues around conflict, tools to become a loving, honest, and reconciling community, and tools to teach reconciliation beyond these walls.  Jesus has promised to be with us as we do our work.  In fact, Jesus is here with us now as we anxiously try to step on that path toward reconciliation.  So, repeat after me, “Conflict is a blessing my church teaches me to embrace.  Thank you, Jesus, for the blessing of conflict and the promise of reconciliation.  Help me to share that gift with others.”  Amen. 

[i] David Lose, “Pentecost 14 A – Christian Community,” September 6, 2017, as found at http://www.davidlose.net/2017/09/pentecost-14-a-christian-community/ on September 8, 2023.

[ii] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 165-166.

[iii] Barbara Brown Taylor, The Seeds of Heaven: Sermons on the Gospel of Matthew (Louisville:  Westminster John Knox Press, 2004), 88-89.

Sabbatical Journey…on Embracing Both-And

06 Thursday Jul 2023

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Touchdown Jesus (photo by Emily Liechty; reuse with permission)

In our sabbatical travels today, we met up with friends on the campus of Notre Dame.  None of us knew much about the college except their history of football prowess, their religious roots, and their devoted fans.  But a tour taught us so much about their history and current student experiences.  We learned that about 80% of the current students are Roman Catholic, there are chapels in every dorm, Mass is offered nearly 160 times per week, and we lost count on the number of Marys we saw on campus.  We also learned how many of the art pieces on campus have football references:  Touchdown Jesus, First Down Moses, and Holy Handoff.  But even more intriguing is the equal focus on academics, service, and community.

When I was in college, I quickly realized that being an active person of faith put me in the minority.  Academics were important, as was an active social life.  But religion, despite the prominence of Duke Chapel on campus was sort of an awkward subject.  I found a community among campus ministry, but the idea of chapels in dorms, or regularly offered masses was unimaginable.  Because I was involved in campus ministry, particularly at a university with a Divinity School, I received a balance between faith and intellect.  In fact, that balance is probably what shaped my own call to ministry.  But my experience was certainly not the norm.

Notre Dame seems to have found the art of “both-and.”  Notre Dame is both a religious institution and an institution focused on academic excellence.  Notre Dame has managed to embrace both athletics and the intellect (although, the construction of first stadium had to be funded by the first football coach because the administration thought it was more important to teach young men).  Notre Dame has managed to embrace both religious devotion and self-deprecating humor.

I wonder what lessons the larger Church might take from Notre Dame.  Where might we need a fuller embrace of the “both-and” mentality?  How might we be both fully faithful and fully of the world?  I imagine in order to share the Good News of Jesus in Christ, we might need to hone our ability to embrace the both-and of sacred and secular.

 

    

Sabbatical Journey…on Choosing Unity

05 Wednesday Jul 2023

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License Plate Game (reuse with permission)

As we celebrate the 4th of July today, I cannot think of a more appropriate activity than to be on a cross-country trip.  Our trip so far has given me a renewed appreciation for the vastness of our country, the unique topographical beauty in each state, and the tremendous diversity of people.  Though we call ourselves the United States of America, sometimes I think we forget what an improbable arrangement we have – that these fifty states, in all their glorious diversity, are united as one.

Traveling through the country these last eighteen days, I have seen both signs of our political divisions as well as indicators that there is more in common between us than different.  I have also seen that experiencing each other in our own settings, learning about each other’s heritage, remembering that the creation of this country was done on the backs of so many oppressed peoples, helps me remember that being united states takes work.

Often when I am doing premarital counseling, I will tell couples that marriage is a choice – not made one day in beautiful attire with all your family and friends – but a choice made every day, over and over again.  Only when we make that daily commitment do marriages thrive and can be filled with love.  What I appreciate about the Fourth of July is that it is our annual reminder that we have to choose to be united over and over again, so that we might thrive and be filled with love.  I realize that may sound overly romantic, and in our current political times even impossible, but that we live in such a place that allows for differences and disagreements is a true gift that can help in the midst of our divisions.

As fireworks go off tonight, my prayer is that we renew our commitment to care for one another and respect the dignity of every human being in this country.  We know that we are all made in the image of God – even those folks with whom we disagree.  I offer the following prayer from the Book of Common Prayer for you tonight.  May we take up the mantle of being united once again.

Lord God Almighty, you have made all the peoples of the earth for your glory, to serve you in freedom and in peace:  Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with your gracious will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.  (Book of Common Prayer, 258)