Tag Archives: John

Sermon – John 17.20-26, E7, YC, June 1, 2025

18 Wednesday Jun 2025

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One of my favorite biblical scholars is Karoline Lewis.  She is one of the hosts of a preaching podcast I listen to, and through listening to her over the years I have found her to be insightful, funny, passionate, and deeply attuned to where the Word of God meets our daily lives.  Lewis is a New Testament scholar whose expertise is especially in the gospel of John.  In fact, her commentary on the Gospel of John is my go-to commentary anytime I am exploring John’s gospel.          

The irony in my deep appreciation for Karoline Lewis is that her passion and love for the gospel of John is almost in equal balance to my dislike for the gospel of John.  Where she finds deep beauty and meaning in John, I often find a jumble of words that are so repetitive and circular that I get lost.  Even when I have prepared a sermon for and studied a passage of John for the entire week, when I get to the moment of holding that gospel book and proclaiming John, I find myself second guessing myself, “Wait.  Didn’t I just read that sentence?  That sounds like what I just said a second ago – did I repeat a line?” 

Today’s gospel from John is a classic example.  We find ourselves at the end of Jesus’ farewell address to the disciples before his crucifixion and death, and within that address, at the end of his high priestly prayer.  In this prayer, Jesus prays several phrases in that typical Johannine circular language, “As you, Father, are in me and I am in you, may they also be in us…so that they maybe be one, as we are one, I in them and you in me, that they may become completely one..”  The good news is that Lewis and other scholars seem to agree that what Jesus is praying in his circular, convoluted way for is unity.  As scholar William Herzog suggests, “What matters most for John is that the experience of the indwelling remains available to the community, for the unity of the Johannine community is based not on dogma but on a communal experience of indwelling that is analogous to the relationship between Jesus and the Father.  This is what the community witnesses to the world.  Their mission is to keep this experience of faith alive in the community, so that they can offer it to a broken and fractured world.”[i]

Now, while unity is a theme we can get our heads around, unity is a practice we seldom live or experience.  Disunity is our lived experience.  One look at the deep, seemingly irreconcilable differences between political positions would be enough for any of us to understand how fantastical unity sounds.  But disunity is not just in the wider world.  Just this week in Discovery Class we were talking about how theological differences around the sacraments are what created the array of denominational differences within the Christian body – the reason why some of us are not welcome at the communion table in other denominations.  And that does not even address the differences of opinion the various churches hold on the role and place of women, LGBTQ members, and people of color.  But the lack of unity gets even closer to home right here at Hickory Neck.  I have long touted the unity of Hickory Neck across political and theological differences.  The unifying symbol of us of gathering together around the table has instilled in me a deep belief that if we can be one in communion, surely unity is possible in the world.  But even I, in the last six months have wondered if external pressures would prove that our unity is not as a strong as I think. 

That is why, for this one time in particular, I am grateful for John’s repetitive circular language.  Jesus’ final words of prayer today are, “I made your name known to them, and will make it known, so that the love with which you have loved me may be in them, and I in them.”  As one scholar says, “The last word is love.  Jesus does not call for doctrinal unity, organizational unity, or political unity.  So often, Christ’s prayer for his disciples has been used to sanctify those ends, and even to justify the harsh imposition of artificial unity.  Yet this prayer is for unity that grows out of the love of God, received and shared among his followers, leading to an experience of unity in love between Jesus and his followers, and with the one from whom Christ comes.  In moments of communion, surely the debates about the nature of God and humanity, the questions of whether divine grace or human will is the means of unity, all of these must fade away, leaving only the burning vision of a cross and the words, ‘For God so loved the world…’”[ii]

My fear that the unity I have witnessed at Hickory Neck would unravel was perhaps based on the idea that we could humanly will our unity to stay together.  But John’s gospel today reminds me that the only reason we are not unraveling is not because we have willed our unity, but because the love we have found in Jesus – the same triune love experienced within the three persons of the trinity – is what holds us together.  Jesus’ prayer today is not a prayer for those disciples who heard the prayer.  Jesus’ prayer today was for us – the future generations who would exist only through the love that the divine has given us – that circular, sometimes confusing, but ever convincing love in us and through us.  Our work is in that last part – that love going through us.  The love of Jesus for us in this prayer is not just for us – but is the gift that emanates through us out in the world.  As Lewis says of this prayer, “Jesus is no longer in the world.  The incarnation is over.  Jesus has been resurrected.  He ascended to the Father from whence he came.  But we are still in the world.  Jesus’ works are now in our hands, and Jesus is counting on us to be his presence in the wake of his absence.”[iii]  That charge would be daunting if not for Jesus’ prayer of promise – we can be that presence because the love that was in Jesus is now in us, breathing, transforming, and blessing the world through love.  Amen.

[i] William R. Herzog, II, “Exegetical Perspective,” Feasting on the Word, Yr. C, Vol. 2 (Louisville: Westminster John Knox Press, 2009), 545.

[ii] Peter J.B. Carman, “Theological Perspective, Feasting on the Word, Yr. C, Vol. 2 (Louisville: Westminster John Knox Press, 2009), 544.

[iii] Karoline M. Lewis, John:  Fortress Biblical Preaching Commentaries (Minneapolis:  Fortress Press, 2014),214.

Sermon – John 15.9-17, Acts 10.44-48, E6, YB, May 5, 2024

08 Wednesday May 2024

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When I was curate, I served with two other full-time priests.  That meant after about two years, I got used to our very different styles of preaching, but also some of the themes of our preaching.  I remember at one point, my Rector was preaching and I had the distinct thought, “Here we go again.  Another sermon about love!  Ugh!”  I remember being almost irritated thinking, surely there were other topics to preach about.

Sometimes I think we experience John’s gospel in the same way.  John’s gospel is repetitive and circular from the very beginning, “In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things came into being through him, and without him not one thing came into being.”[i]  But John is not the only one who is repetitive and circular – Jesus in John’s gospel is repetitive and circular too.  In the first five verses of John’s gospel today we heard the word “love” eight times.  “As the Father has loved me, so I have loved you; abide in my love.  If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.”[ii]  And the funny thing about the gospel today is this is not the first time Jesus talks about love.  As I was reading verse 12, which says, “This is my commandment, that you love one another as I have loved you,” I immediately thought, “Oh, we must be reading the same text we read on Maundy Thursday!”  But you know what?  On Maundy Thursday, we read a passage from two chapters before what we heard today.  The words there are strikingly similar though.  On that night of washing feet, Jesus says, “I give you a new commandment, that you love one another.  Just as I have loved you, you also should love one another.”[iii]

So what is the deal with Jesus talking about love over and over again?  Scholar Karoline Lewis argues that you cannot summarize Jesus in one sentence, so of course we have lots of sentences – even if they are repetitive.[iv]  But I think there is something deeper here.  I think Jesus knew that we, as humans, easily distracted.  “Yeah, yeah, yeah Jesus, I got it.  Love my neighbor! Oh look at that shiny thing over there!”  But even more importantly, I think Jesus knew that love – loving neighbor, loving self, loving God, loving others as Jesus loved is not easy.  Loving as Jesus loves means loving people that others (and even sometimes ourselves) would rather hate.  Loving as Jesus loves means mingling with people that society calls unlovable, difficult, and even evil.  Loving as Jesus loves means seeing dignity and worth in every human being – even when they hurt us, say awful things, or are just so different that they make us uncomfortable.  All we have to do is think about what we have been hearing in the lessons from Acts last week and this week to know that loving means letting people into your circle that you had no intention of letting in – breaking those boundaries that Father Charles talked about last week.  For Peter and the early disciples, that meant Jesus was not just for the Jews, but for Jew and Gentile alike.  And not just as charity, but as a way that transformed the entire community of Jesus followers – such that we find Peter dining and staying with Gentiles – who definitely are not kosher and might even be holding fast to other gods while committing to Jesus. 

So how are we supposed to do this really hard work?  How are we supposed to pull together the strength to love as Jesus loves?  I found comfort in words from scholar Debie Thomas this week.  If you remember, last week we heard the verses from John right before our Gospel lesson today, where Jesus declares he is the vine and we are the branches – he is the vine that we are to abide in.  Debie Thomas says, “My problem is that I often treat Jesus as a role model, and then despair when I can’t live up to his high standards.  But abiding in something is not the same as emulating it.  In the vine-and-branches metaphor, Jesus’s love is not our example; it’s our source.  It’s where our love originates and deepens.  Where it replenishes itself.  In other words, if we don’t abide, we can’t love.  Jesus’s commandment to us is not that we wear ourselves out, trying to conjure love from our own easily depleted resources.  Rather, it’s that we abide in the holy place where divine love becomes possible.  That we make our home in Jesus’s love — the most abundant and inexhaustible love in existence.”[v]

Yes, we will continue to hear about loving others because love is the most important message of Jesus.  And yes, loving will feel nearly impossible at times.  But as Thomas reminds us, “As is so often the case in our lives as Christians, Jesus’s commandment leads us straight to paradox: we are called to action via rest.  Called to become love as we abide in love.  In other words, we will become what we attend to; we will give away what we take in.  The commandment — or better yet, the invitation — is to drink our fill of the Source, which is Christ, spill over to bless the world, and then return to the Source for a fresh in-filling.  This is our movement, our rhythm, our dance.  Over and over again.  This is where we begin and end and begin again.  ‘Love one another as I have loved you.’ ‘Abide in my love.’  These are finally not two separate actions.  They are one and the same.  One ‘impossible’ commandment to save the world.  It’s all about love.”[vi] 

That is our invitation today – to become love and to abide in love.  Perhaps in reverse order:  maybe we need to abide in Jesus’ love in order to know how to love.  But either way, we repetitively and circularly are invited to love – to love as Christ has loved.  Loving will be hard, loving will be messy, loving will be wearying.  But loving will also be beautiful, loving will life-giving, loving will be transformative – certainly of the other, but mostly of ourselves.  We can do that hard, messy, beautiful, sacred work by returning to the source of love and strength.  We can love as Jesus loves because Jesus first loved us.  Amen.

[i] John 1.1-3.

[ii] John 15.9-10.

[iii] John 13.34.

[iv] Karoline Lewis, as explained in the podcast “#963: Sixth Sunday of Easter – May 5, 2024” Sermon Brainwave, April 28, 2024, as found at https://www.workingpreacher.org/podcasts/963-sixth-sunday-of-easter-may-5-2024 on May 2, 2024

[v] Debie Thomas, “It’s All About Love,” May 2, 2021, as found at https://www.journeywithjesus.net/essays/3003-it-s-all-about-love on May 3, 2024.

[vi] Thomas.

Sermon – John 1.6-8, 19-28, A3, YB, December 17, 2023

03 Wednesday Jan 2024

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Episcopalians are a funny crew.  I can claim that description honestly because I actively chose the Episcopal Church, having been raised in another denomination.  But what continues to humor me all these many years later is the almost universal look of panic Episcopalians get in their eyes when you start talking about evangelism.  I can already feel the nervous shifting in the room, so know that you are not alone.  The problem is the concept of evangelism brings up all sorts of images:  the guy on the street corner with a megaphone talking about the end being near; people knocking on your door with tracks about Jesus; the person asking you directly if you have been saved; or maybe even some more personally deeply damaging memories from so-called evangelicals.  And so, Episcopalians either:  just don’t do evangelism (entirely faithful but absolutely unwilling to talk to people about their faith life or Jesus); or they might be willing to share something vaguely about their church, but couldn’t imagine uttering the name Jesus; or they’ll do my favorite thing, which is quote St. Francis who is quoted as saying, “Preach the gospel at all times and if necessary, use words.” – and use that as the ultimate excuse to never actually have to use words.

For all of us squeamish Episcopalians, scripture gives us John today.  Now, in Mark’s gospel, John is called “John the baptizer.”  In Matthew’s gospel, he is called “John the Baptist.”  In Luke’s gospel, he is called, “John, the son of Zechariah, in the wilderness.”  But in John’s gospel that we read today, our beloved John is “John the Witness.”[i]   In fact, John’s gospel doesn’t have any narratives about John leaping in the womb, John dressed in funny clothes, or even John baptizing Jesus.  Instead, John’s gospel is the one that starts with that flowery poetry, “In the beginning was the Word, and the Word was with God, and the Word was God.”  Into this beautifully convoluted prologue comes John, who comes as a witness – whose entire job is to point to Jesus. 

I am not suggesting that your whole life needs to be a self-emptying, agency-free pointing to Jesus.  I had a dear friend whose response to every compliment was, “It’s not me.  It’s all Jesus working in me.”  This is a wonderfully humble way to live, but also a completely irritatingly sanctimonious way to live.  Instead, what John’s gospel today is inviting us to do today is to be entire clear about who we are in relation to Jesus.  Four times John the Witness is asked about his identity, “Who are you?” they ask.  “Are you Elijah?  Are you the prophet?  Who are you?”  And John the Witness says over and over again, “I am not.  I am not.  No, I am not.”  Even the prologue in the gospel tells us, “[John] came as a witness to testify to the light…He himself was not the light, but he came to testify to the light…”[ii]  In the verses following what we read, we’ll find John the Witness shouting to crowds about Jesus, “There he is!”  John is crystal clear about who is he and his role in honoring Jesus the Messiah.  His whole purpose is to be a witness.

Now, I know I might have painted this Advent as a time of sacred silence, a time of quiet preparation.  We even spent last week letting the words of Advent lap over us like cool refreshing water.  But this week, our quiet work is not passive.  Our invitation today is to get real clear on who we are.  Those questions for John are questions for each of us as well.  Who are you?  What then?  Who are you?  We have talked countless times about the work of discernment about our call – our vocation in the world.  Our work of being faithful followers of Christ is constantly checking that we know who we are and what we are called to be doing.  This is ongoing work that does not end – even in the midst of crazy Christmas preparations, we are to ask, “Who am I?” – what is God calling me to do?

This work of discernment does not excuse us nervous Episcopalians from evangelism.  I can imagine the math you were all just doing:  If John the Witness’s answers to “Who am I?” was that he was a witness, maybe my “Who am I?” will be something else – something less evangelical.  But the entire reason we do the work of answering the barrage of questions about who we are is so that we can prepare ourselves for active encounters with others about who they are – what they long for – how the coming Jesus has blessed us, and how our Church has helped us answer “Who are you?”  John is not the only Witness today in our gospel lesson.  John is simply pointing the way for our own witness too.  Amen.

[i] Gary W. Charles, “Exegetical Perspective,” Feasting on the Word, Yr. B, Vol. 1 (Louisville: Westminster John Knox Press, 2008), 71.

[ii] John 1.7-8.

Sermon – John 1.6-8, 19-28, A3, YB, December 13, 2020

17 Thursday Dec 2020

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Yesterday the Edwards family gathered outside the Chapel to baptize eight-month-old Bryson.  When Bryson’s family asked me if Bryson could be baptized this weekend in a small family gathering, I had to think for a moment.  Advent is not one of the normal seasons for baptisms.  But then I remembered two things.  One, this Sunday is Gaudete Sunday – the Sunday in Advent marked for joy, and often marked by shades of pink and rose.  What could be more joyful than a baptism?  Two, I glanced at our lessons and saw John the Baptist was in our Gospel lessons.  Who better to feature in our lessons on a baptism weekend than John the Baptist?!?

Of course, I only needed a few minutes of sermon preparation this past week to realize I had missed something critical about our lessons this Sunday.  Last week, we had John the Baptizer featured in Mark’s gospel.  But this Sunday, when John appears in John’s Gospel, he is not labeled as John the Baptizer, but John the Witness.[i]  John’s role in the Gospel of John does not rest as centrally in his role of baptizer, but more centrally in testifying to the identity of Jesus Christ.  As Lamar Williamson says, “John’s role is to recognize the true light when [the light] appears, and to call attention to [the light] so that others may recognize [the light] and believe – that is, recognize, trust in, and commit themselves to the light.”[ii]  There went my perfectly arranged baptism weekend!  “John the Witness” does not really have quite the same je ne sais quoi as “John the Baptist.” 

So, I started thinking about what we are doing when we baptize people into the community of faith.  Baptism certainly is a rite of initiation into the body of Christ.  Upon baptism, one may receive communion and participate fully in the body.  We make promises on behalf of the baptized, we renew our most fundamental promises on our own lives through the Baptismal Covenant, and we open up a life’s journey of faith, hope, and joy in Jesus. 

But at the end of the day, the thing we are really doing in baptism is witnessing.  We are witnessing to the baptized, and their family, what are the things of ultimate importance to us as Christians.  We are witnessing a commitment to our community – the full responsibility we are willing to take on in the faith journey of the baptized, from infancy to adulthood.  And we are witnessing to the broader community:  that even in the midst of a pandemic (in which Bryson has spent his entire life), even in the midst of divisiveness and unrest, even in the midst of economic uncertainty, we are witnesses to new life, new hope, new joy.

Like John the Witness today, in baptism, we point the way to Jesus.  When Bryson, or our friends, ask the big questions, we will point them toward Jesus.  When Bryson, or our families, question faith and express doubt, we will witness to them about our own faith and doubt stories.  When Bryson, or our community, cannot claim joy or are simply numb to the overwhelming suffering of these days, we will share with them as Steve Garnaas-Holmes says, that “Christ does not come to make us happy, but to stand with us in the pain of life until joy like a seed rises.  All is swallowed up in joy.”[iii]  That is what Gaudete Sunday, a baptism weekend, and John the Witness invite us to do this week:  to be witnesses of joy, not looking at ourselves to be the light, but looking toward the one who is light – the only one who can solidify joy in the darkness of Advent.  Amen.

[i] Karoline M. Lewis, John (Minneapolis:  Fortress Press, 2014), 27

[ii] Lamar Williamson Jr., Preaching the Gospel of John (Louisville:  Westminster John Knox Press, 2004), 4, as cited by Gary W. Charles, “Exegetical Perspective,” Feasting on the Word, Year B, Volume 1 (Louisville:  Westminster John Knox Press, 2008), 71.

[iii] Steve Garnaas-Holmes, “Rejoice Always,” December 10, 2020, as found at https://www.unfoldinglight.net/reflections/b4fws8bsnsjklfkw3ws8823kke9a7t on December 10, 202.

Sermon – Matthew 3.13-17, E1, YA, January 12, 2020

22 Wednesday Jan 2020

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This sermon was delivered on the occasion of our Annual Meeting at Hickory Neck Episcopal Church.  

As I have been preparing for our Annual Meeting, I have been thinking how grateful I am to have John as our companion today as we look back at a year of ministry and look forward toward what is to come.  In general John is not my favorite character in scripture.  He always seems a bit extreme – sort of like that overly enthusiastic street corner preacher to whom you carefully give a wide berth and with whom you avoid eye contact for fear of having to explain how your understanding of Jesus is a bit different from theirs.  But today, I find resonance with John.

When Jesus asks John to baptize him, John’s immediate response is to resist.  John’s response is the classic, “But that’s not how we’ve always done it,” response.  This year, Hickory Neck had countless opportunities to respond like John.  When our Sunday School program elected to repurpose an unused classroom that had become storage because our Godly Play program had grown so much, we could have resisted the change and associated work involved.  When our Curate suggested we try out Ashes-to-Go on Ash Wednesday, we could have easily come up with myriad reasons why our property was not suited for such a program.  When our Praise Band decided to take a break from worship leadership and try Jam Sessions as a way to cultivate praise music in our community, we could have easily resisted their discernment and their creativity.  When the Kensington School offered to take over the children’s station at our Fall Festival, we could have easily gotten in the way or resisted their leadership.  When our Outreach Committee suggested we take on a week of the Winter Shelter by ourselves, separating from our long-time two-week sharing pattern with St. Martin’s, we could have resisted the change because we have never done Winter Shelter that way.  The opportunities to respond with John-like resistance have been overwhelmingly present over the last year.

Fortunately for us, Hickory Neck is a community who, like John works through innate human and communal tendencies toward resistance to change, and instead, embraces consent.  When John initially resists Jesus, Jesus comes back to John with an invitation to trust him.  John and Jesus engage in an open relationship of dialogue.  And, Matthew tells us, quite simply, “Then John consented.”  Matthew’s simplicity can belie how tremendous John’s consent is.  John’s consenting means letting go of control, letting go of the comfort of familiarity, letting go of the confidence that you are right and the other is wrong.  Those three little words, “Then he consented,” reveal John’s trust, John’s courage, and John’s humility.  John’s consent is not passive or weak.  John’s consent is bold!

That is what I have seen in Hickory Neck in this last year of ministry.  We have been bold!  When your Vestry formed this time last year, they took on a year-long process of visioning and strategic planning.  You will learn more about that process in the coming months, but I can tell you the Vestry has exhibited a lot of trust, courage, and humility as they looked at who we are and where we are going.  Hickory Neck has been bold in other areas too.  When our Parish Life team decided to resurrect the Shrove Tuesday Talent Show, I was uncertain how the Talent Show would go.  But we spent the night laughing, playing, and glorifying God in bold ways.  When the Kensington School invited us to teach Godly Play as an elective class, I was almost certain we would not have anyone sign up.  But out of 70 students, about a third of whom are ineligible due to age, we have over 20 students who regularly come to listen for God.  When our Musician decided to organize Evensongs, helping us prepare for a pilgrimage in England, I wondered whether many people would come to hear the traditional musical offering.  But when over 100 people, half of whom were visitors, attended, we saw how we are a community who can celebrate all kinds of music.  Or when we decided to totally transform this space for Flip Flop Mass, even the staff were not sure what we were doing.  But the joy and delight on worshippers faces afterwards taught us we had found something unique, meaningful, and fun.  Hickory Neck has been embracing bold responses to God all year long!

Part of our willingness to be bold this past year has been rooted in Hickory Neck’s identity and values.  As our Vestry articulated our values this year, one of those values was curiosity – an embracing of experimentation, playfulness, and joy.  That value, which is not common among churches, I assure you, creates in us an inherent ability to do what John does – to consent to Jesus, to the movement of the Spirit in what might be happening next.  That is why I am confident 2020 holds the promise of many more expressions of boldness.  After a successful year of offering a Godly Play class at the Kensington School here in Toano, the director has asked us to offer a Godly Play class at their Williamsburg location – a location that has around 250 kids as compared to the 70 kids here.  We will need to find about four more teachers to enable such an undertaking, but such boldness could mean sharing the good news not only with our immediate Upper James City County families, but families throughout our region.  As we face the departure of our curate later this month, a full-time clergy position that cannot be financially replaced due to pledging, we could choose fear, resistance, or despondency.  Instead, our Personnel Committee, Vestry, and Staff have been creatively trying to figure out a new staffing structure – a way to think about ministry differently, employing the gifts of the entire community to achieve something different, but equally life-giving that can facilitate the achievement of the strategic priorities our Vestry has articulated.  When our dream of bringing more childcare to our community was realized, a group of parishioners realized that not everyone could afford that childcare.  Instead of feeling frustrated or stymied, a group came together to form a Scholarship Committee to figure out how to make childcare accessible to our neighbors.  That group has boldly discerned the need to create a 501(c)3 nonprofit organization that can raise funds – and not just for children in our community needing care, but eventually, even for seniors needing help with care.  The process may take a while to coalesce, but the Committee is demonstrating to all of us how to live more boldly this year.

The reason John is able to consent comes out of his trust in Christ Jesus.  We know from Matthew’s Gospel that John is not always consistent in his trust.  Chapters later, as he sits in a jail cell, his trust in Jesus waivers.  But here today, at the banks of the River Jordan, John talks to Jesus about his misgivings, John articulates why he believes he knows what is best, and John takes into consideration the wisdom of another way from Jesus.  John chooses the boldness of the unknown path of Christ over the confidence of how things have always been.  John chooses the wisdom of the Spirit over his own long-accumulated wisdom.  John chooses to trust God is doing something new, and consents to going along for the ride.

The same is true for Hickory Neck.  Any of the boldness we are hoping to embrace this year is rooted in who we are:  a community anchored in deep, daily prayer, in meaningful, diverse worship, in varied forms of study and theological reflection, in life-giving, meaningful relationships with one another and the wider community, in the giving of care and support to those who need that care.  All of those activities, those things that shape who Hickory Neck is, create a foundation for us to have a deep enough relationship with Christ that when the Spirit invites us into something new, something seemingly out of our reach, something unlike the way we have done things, we have no problem looking into the eyes of Jesus, and consenting.  Now, being bold is not easy.  To be bold means we acknowledge we are leaving our comfort zones and a sense of security.  But when I look around our community – when I look at each of you and the gifts you bring to Hickory Neck and the ways God is working good through you, the idea of being bold with you isn’t so scary.  In fact, being bold is kind of exciting, invigorating, and fun.  I cannot wait to have more fun with you this coming year, and I am so grateful we have each other live into this new year of ministry.  God has great things in store for us, and I feel privileged to be able to stand with you as we consent to the movement of the Spirit together.  Amen.

Sermon – Mark 1.14-20, Jonah 3.1-3, 10, EP3, YB, January 21, 2018

24 Wednesday Jan 2018

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What is fun about our lessons from last week and this week is we get two different gospellers’ versions of Jesus’ first call to the disciples.  Last week, in John’s gospel, we got that great story of Philip and Nathaniel.  When Philip is asked to follow Jesus, he runs to find Nathaniel.  They have this great conversation about whether anything good can come from Nazareth.  Nathaniel reluctantly comes, and when he finally speaks with Jesus, he is amazed at what Jesus knows about him.  In the midst of community, conversation, and collaboration, both Philip and Nathaniel are able to say yes to Jesus’ invitation to discipleship.  On the other hand, Mark’s gospel paints a very different picture of the calling of the disciples.  Mark tells us Jesus passes two sets of brothers by the seashore, and instructs them to follow him.  Both sets of brothers drop what they are in the middle of doing.  In fact, the second set of brothers wordlessly abandon their father to follow Jesus.  No conversations or discernment; no collaboration or goodbyes.  In Mark’s gospel, Jesus invites, and disciples drop everything immediately and go.

I do not know about you, but I am actually in the John camp when we are talking about discipleship.  As an extrovert, I tend to process things aloud.  I need to talk through a problem with others to figure out what the best option might be.  I like to get input from others, using them as sounding boards to make sure my decision will have a positive impact.  I like to marinate on the feedback, pray a bit, share my leanings with a confidant or two, and then act.  So the idea of Nathaniel hemming and hawing, expressing his initial doubt with Philip, and then challenging Jesus when he seems to have some insight about Nathaniel seems totally relatable to me.  I need conversation, community, and collaboration, especially if I am going to drop everything important in life and follow someone in a new direction.

In some ways, I may even be closer to Jonah when we are talking about discipleship.  We hear only a small part from Jonah’s riveting story today, but what we might all remember is Jonah is a terrible follower of God.  The first two chapters of Jonah are filled with Jonah saying “yes” to God, and then totally running in the opposite direction.  He even endangers some total strangers when he boards a boat in the opposite direction of Nineveh.  He needs to be swallowed by a large fish, facing death and shame before he is willing to do what God has asked Jonah to do.

Many of you have heard this before, but my own call narrative was neither immediate nor direct.  When I first sensed a call to ministry in college, I avoided it.  I figured, maybe I could just volunteer for a year instead.  I loved working at a Food Bank that year, but figured, maybe I should work at a faith-based non-profit instead.  That would certainly count as serving God, right?!?  And then, when that did not feel totally right, I started to look at going to school – not for a Masters in Divinity, but maybe to study theology.  You know, try to learn about God, but not to be a minister.  Even when my priest suggested ordination it took me another whole year of talking to other people, reading countless books, prayer, and going on retreat before I could say yes.  Clearly, my identification with Nathaniel and Jonah is not unfounded.

But today’s lessons are nothing like my tendencies.  The portion of Jonah that we get today does not highlight any of Jonah’s dramatic avoidance and foibles.  Instead, when Jonah offers the shortest sermon ever, “Forty days more, and Nineveh shall be overthrown,” immediately, the people of Nineveh believe God, proclaim a fast, and everyone – everyone great and small – puts on sackcloth.  To understand the significance of this response by Nineveh, we need to remember that Nineveh is no saint.  They are a great kingdom of people who have been oppressing God’s chosen for ages.  They are tyrants, powermongers, and bullies.  No one scares Nineveh.  And yet, with Jonah’s sermon of judgment, they stop immediately, take on a fast, and repent of their ways.  No debates, no town hall meetings, no consultation with the king.  In fact, in the verses we do not read today, the king even proclaims that the livestock need to be put in sackcloth.  The repentance of Nineveh is total and immediate.

We see the parallels in Mark’s gospel today.  The two sets of brothers we read about, Simon and Andrew and James and John sound very similar.  They are both in the fishing industry, they are both working on nets, and they both respond immediately to Jesus’ invitation to follow him.  But there are some subtle differences that make their stories even more powerful.  You see, Simon Peter and Andrew are fishing from the shore with leaded nets.  They are fishermen, but not very wealthy ones.  Meanwhile James and John are from a higher socioeconomic status.  James and John have a boat and hired workers.  They are fishing by dragnet method, which means they are able to harvest much larger catches.[i]  Their father is also mentioned, which likely means their family has been at this business for generations.  And yet, despite the fact that James are John are in the midst of a long-standing, thriving business, both James and John and Simon Peter and Andrew have the same response to Jesus.  They drop everything immediately and go.

I wonder when you have similarly acted with immediacy to God’s call on you.  The moments do not have to be as dramatic as walking out of the classroom, office, or house without a word to anyone.  Maybe they were moments around giving to the church or a cause.  Maybe they were moments when you offered help to a stranger, knowing full well you were going to be late to your next engagement.  Maybe you called a Congress member or State Representative because your faith could no longer tolerate inaction on an issue.  Maybe you heard the volunteer sexton was retiring, and you said, “Here I am.”  Or maybe your immediacy was in getting out of bed one day and finally stepping in the doors of a church – because you needed a community to help you figure out this voice that was calling you to something new.  At some point all of us hear Jesus say, “Follow me.”

Now you may be sitting there thinking, “I have never said yes to that voice,” or “Most of the time I feel like a failure in following Jesus.”  The good news is that you are not alone.  Despite the fact that Simon Peter, Andrew, John, and James all behave exemplary today, we know as we read more of Mark’s gospel, that these are the same men who will fail time and again in their faith.  These are the same men who will deny Jesus, will argue about feeding five thousand people, will try to hold on to Jesus, and will vie for favor with Jesus.  Yes, today, they say yes immediately and they drop everything they have ever known and step out and follow Jesus.  But tomorrow they stumble, and keep stumbling their entire journey with Christ.

What our texts remind us of today is, as one scholar puts it, “Becoming a faithful Christian disciple takes both a moment and a lifetime.”[ii]  We are not going to feel emboldened to follow Jesus every day.  We are not going to abandon our families and our way of life every day.  There will be moments, hard days when we need courage and reassurance.  On those days, we can remember the moments when we said yes and answered the call.  We can recall with encouragement, on those days when we do not feel very faithful, the days when in fact we were entirely faithful.  And if we are struggling to hold onto those “yes” moments, we remember that we are called in community.[iii]  Whether the entire city of Nineveh was acting together, or disciples were called in pairs, our ability to answer God faithfully is usually done within the context of community – within a group of people who can remind us of our faithful days, and let us go when we need follow.  We are not alone in this adventure of following Jesus.  And that is good news!  Amen.

[i] Daniel J. Harrington, ed., The Gospel of Mark, Sacra Pagina Series, vol. 2 (Collegeville, MN:  The Liturgical Press, 2002), 76.

[ii] Elton W. Brown, “Pastoral Perspective,” Feasting on the Word, Year B, Vol. 1 (Louisville: Westminster John Knox Press, 2008), 286.

[iii] Karoline Lewis, “You are Never Alone,” January 14, 2018, as found at http://www.workingpreacher.org/craft.aspx?post=5044 on January 18, 2017.

Sermon – John 1.6-8, 19-28, A3, YB, December 17, 2017

20 Wednesday Dec 2017

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I have been thinking a lot this week about the faith witnesses in my life.  There have been dozens of them: some who were in my life for a short while, and some who still serve as a witness to me today; some who flipped my world upside down by a single observation; and some whose entire life journey has served as a witness.  One who stands out for me was a mentor I met as I came into adulthood.  She was not particularly flashy or dramatic, but her entire life became a living witness to me.  Her witness started in the context of talking about Jesus.  There were things she said that had never occurred to me, and yet made a great deal of sense.  She slowly awakened in me a passion for justice:  teaching me about our country’s impact on the world’s poor; asking hard questions, such as where my clothes were made and what my clothing said about my concern for the least of these; helping me see how incredibly privileged I was even when I did not feel privileged compared to others.  I watched her risk arrest through political protest.  I saw her offer up the spare room in her house time and again to those in transition and trying to find their way.  She even revealed to me at some point that instead of accepting an engagement ring from her husband, they had agreed a more appropriate sign of their commitment to one another would be exchanging rocking chairs – so that they could grow old together in them.

What was telling about my experience with her witness was I knew she would never have wanted me to say, “I want to be just like her.”  In fact, with all my revelatory interactions with her, I was not in awe of her; I was in awe of her attempt to live a life in line with the gospel – to live a life that reflected the light of Jesus.  Her words, our conversations, her decisions were ways of pointing me back to a living relationship with Christ.  Her witness to me was not unlike John’s witness in our gospel lesson today.  Now, if you were here last week, you may be wondering, “Didn’t we just hear this story about John the Baptist last week?”  The answer is yes; and no.  Last week we read Mark’s account of John the Baptist.  Typical of Mark, the text we heard was short, and jam-packed with action.  John the Baptist is preaching a baptism of repentance, people are flocking to him, he wears weird clothes, and he tells everyone someone more powerful is coming.  But that is pretty much all Mark gives us.

This week, we read the gospel of John’s account of John.  We know right away John’s gospel is different because he does not call John, “John the Baptist.”  In fact, some scholars say John’s version of John the Baptist would be called, “John the Witness,” or “John the Voice.”  John’s gospel tells us that John the Witness is just that:  a living witness to the light of Christ.  John’s gospel slows us down so we can talk about who this John the Witness really is.  Temple leaders come to John asking him all sorts of questions:  who he is, whether he is a prophet, under what authority he is baptizing people.  John’s gospel slows us down because the gospeller wants to be very clear who John the Witness is and who he is not.  In these thirteen verses, John the Witness uses ten negatives to distinguish himself from Jesus; ten “nots,” “neithers,” and “noes.”[i]  You see, the religious leaders come to John the Witness because he is showing himself to be a compelling leader.[ii]  But what the religious leaders have missed is John is not trying to attract people to himself; hence all the “not me” language.  John is simply preparing the way – pointing people toward someone even more compelling.

I do not know about you, but there is some small part of me that has always been a tad annoyed that the majority of Advent is spent talking about John.  Even though I am on board with not singing Christmas carols or hearing the birth narratives until Christmas Eve, I have often secretly wanted more of a preview in the weeks preceding Christmas than we get.  I have wondered why we cannot spend all four weeks on the more dramatic pregnancy stories:  Mary’s annunciation, Joseph’s interaction with the angel, the Elizabeth and Mary encounter, and the Magnificat.  Spending two weeks on the crazy cousin who eats locusts and wild honey feels tangential to what is coming, and hardly gets me in the mood for singing Away in a Manger.

But this year, something shifted for me.  John the Baptist, or the Witness, or the Voice, or whatever we are going to call him became more compelling for me this Advent.  If you remember, John had a miracle beginning too.  His mother had been long barren, and when the news came to his father that his wife would bear a son, his disbelief meant that he was struck with the inability to speak for nine months until the baby came.  Then, while John was still in the womb, he leapt inside Elizabeth’s womb when Elizabeth came near Jesus in Mary’s womb.  He clearly had the gift of discernment from before birth.  But what strikes me most is his clarity in identity and purpose.  Despite his miraculous and impressive beginnings, he always understands his giftedness is not about him.  His giftedness is in pointing people to God.  He is not lured in by fame or followers; he is not caught up in the hype; he is not even tempted to claim the authority of someone like Elijah.  He is single-minded in his purpose and vocation, and longs to help people find their way to God.  His delight is in helping people find their delight in Christ.

That is one of our invitations today:  to recall someone who has helped you find your delight in Jesus.  Maybe you will adopt someone new like John the witness today.  Maybe his story and his single-mindedness about purpose and vocation is an inspiration.  But maybe you are recalling someone else in your life who did that for you.  Maybe the person was a relative, a mentor, a friend, or a historical figure.  Recall how that person pointed you to Jesus time and again; how he or she awakened in you a longing for a similar single-mindedness about Jesus.  Remember his or her words or actions, giving thanks today for their inspiration and witness in your life.  Meditate with the baptizer, witness, or voice in your life as we journey in these last days of Advent.

But do not stop there.  John’s witness today is not just for you, meant to help you center your own life.[iii]  John’s witness today offers you a second invitation:   to be a baptizer, a witness, a voice for others.  For some of you, the invitation to be a witness may sound overwhelming.  How can we possibly inspire others in the powerful ways others have witnessed to us?  The main way we serve as witnesses is to listen.  David Gortner talks about evangelism not as being about preaching from a street corner, but as being about meeting people where they are – in the grocery store line, at the coffee shop, at a community event – and listening to their story.  The first step in witnessing is not about telling someone how to live their life, but listening to their life stories.  The next step is where witnessing happens.  After hearing someone’s life story – whether a friend, an acquaintance, or even a stranger – we prayerfully reflect back where we hear the Holy Spirit in their story.  We name where we hear and see God in their daily journey.  We point to Jesus in the conversation.[iv]

One of my favorite stories of Habitat for Humanity founder Miller Fuller was a story of a retiree who was busy volunteering on a roof.  He was the kind of person who liked to work alone, mostly so that he could monitor and maintain quality control.  But on this particular day, a kid kept bothering the volunteer.  He wanted to help, and the man kept suggesting he find someone else.  The kid kept appearing throughout the day, bringing tools, bringing snacks, or just hanging nearby to talk.  Despite his efforts to shoo away the boy, he kept finding him underfoot.  By the afternoon, the volunteer gave up and allowed the boy to help him – under strictest supervision, of course.  Much to his surprise, the boy was quite good.  By the end of the day, they were laughing and finishing most of the work.  As they were leaving, the volunteer apologized for his brusqueness and asked the boy his name.  “My name is Jesus,” said the boy.

Jesus is all around us, all the time.  But most of us struggle to see him or name him because we either do not have a witness nearby or we have not honed our witnessing skills.  John the witness invites us to reclaim our witness today; to listen for the movement of Jesus in others’ lives and to be the witness who points to Jesus.  We are not the light; we are not the Messiah; we are not the prophet.  But we do come to testify to the light – to point others toward the goodness, the holy, the Jesus in their life, and invite them to the light.  God has given you witnesses to shape your journey.   And God enables you to share the gift of witness with others.  Our job is to simply listen and point.  Amen.

[i] Barbara Brown Taylor, “Homiletical Perspective,” Feasting on the Word, Yr. B, Vol. 1 (Louisville:  Westminster John Knox Press, 2008), 71.

[ii] David Lose, “Advent 3 B:  Sacred Leadership,” December 15, 2017, as found at http://www.davidlose.net/2017/12/advent-3-b-sacred-leadership/ on December 15, 2017.

[iii] David L. Bartlett, “Pastoral Perspective,” Feasting on the Word, Yr. B, Vol. 1 (Louisville:  Westminster John Knox Press, 2008), 68, 70.

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

Sermon – John 18.1-19.42, GF, YC, March 25, 2016

29 Tuesday Mar 2016

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One of my favorite places is the garden at a monastery called Mepkin Abbey in South Carolina.  The trees are old and large, many dripping with Spanish moss.  There are a few statues and pieces of artwork that are artfully nestled in the gardens.  There is an old, small cemetery surrounded by a rusty wrought-iron fence.  But the most wonderful part of the garden is the river that runs along the edge of the gardens.  Benches are strategically placed near the water’s edge so that visitors can sit and listen to the lapping water, hearing the whir of insects, and rustle of the breeze.  The gardens of Mepkin Abbey are one of the most peaceful places I know.

Or at least, they are supposed to be.  Everything there, from the beauty of God-made creation to the beauty of man-made art, is supposed to invite the visitor into holy contemplation.  But I rarely find contemplation peaceful.  Contemplation usually leads me to a quiet conversation with God – which certainly sounds peaceful and serene.  But the trouble is that more often, my prayer life is about talking to God.  When I make space for the kind of quiet I need to actually listen to God, I sometimes hear things I do not want to hear.  God uses the rare gift of silence to put before me the things I have been avoiding with all my busyness.  So what should be a time of peaceful bliss more often becomes a time of sobering reflection.

The agonizing story we tell this day is rooted in gardens too:  three of them to be exact.  As the story opens we are told that Jesus and the disciples go to a garden – one where they had frequented, as Judas is familiar with the garden where they often met.  The garden was a place of peace for Jesus – the place where he retreated for prayer after long days of teaching, preaching, and healing.  The garden was a place of familiarity – a home for the man who really had no home.  The garden was a place of affirmation – a place where he and his closest companions went together without pressure to perform or do, but to just be together.  Into that peaceful garden violence erupts.  “Sinful men, violent men, men with weapons, come to the garden in the dark, looking for someone,” as one scholar writes.  “The someone who was the father’s only son.  Like all humans, they are looking for God, but they don’t know that’s what they are doing.  They think they are only doing their job…”[i]  But unlike in Matthew, Mark, and Luke’s gospel, John does not paint the garden as one of agony.  No, Jesus has already done his grieving.  In this garden, Jesus is ready.  We hear his resolve in his conversation with the armed men.  Jesus has no intention of hiding or grieving in the darkness.

The story of that garden is laced with the story of another garden:  the garden in which John’s gospel is rooted.  If you remember, John’s gospel is the gospel which starts on a much more philosophical note than the other gospels.  “In the beginning was the Word, and the Word was with God, and the Word was God.”  In the beginning there was a garden too – the Garden of Eden.  In the Garden of Eden, the roles were reversed.  Instead of men coming to look for God in the person of Jesus, God goes looking for man – Adam, specifically.  N. T. Wright describes that day in Eden artfully, “[God] came on the evening breeze, came as he had always come.  Came because they knew each other, and used to spend time together.  Came to the garden because that’s where they always met.  That’s where he was at home.  And there was no answer.  The man had hidden.  Something had happened.  The friendship was soured.  There was a bad taste in the air, a taste made worse by the excuses and feeble stories that followed.  Love, the most fragile and beautiful of the plants in that garden, had been trampled on.  It would take millennia to grow it again.”[ii]

In the garden of Eden, God comes searching for a sinful man.  In the garden of betrayal, sinful men come looking for God.  The first Adam entered into sin, forever straining the relationship between humankind and the Creator.  John’s gospel presents Jesus as the true Adam, the man without sin, who is sent to his death by sinful Adams, so that “the garden may be restored, and instead of bloodshed there may be healing and forgiveness.”[iii]  From the beginning of our story today, the two gardens are ever intertwined, holding for us the tension of the significance of this event.  For although this story today is the story of our Savior crucified, the story today is also a cosmic one, one we understand to be rooted in the oldest of stories – the fall of humankind that is not redeemed until the fall of our Lord Jesus Christ.

Of course, Jesus standing boldly in the garden of betrayal is just the beginning of our story.  We listen intently as we hear the painful story retold – of God’s chosen ones betraying God by putting Caesar in the place of God, of Pilate sacrificing his ethics because of peer pressure, of disciples abandoning and denying Jesus, of Jesus’ suffering to the very end.  And where do we end our story, but in another garden – the garden that holds a new tomb that Joseph of Arimathea offers.  This is the garden that will host sacred events.  The redemption begins right away.  Though Joseph and Nicodemus were ashamed and afraid of their discipleship, when the opportunity comes to show their loyalty, they do not waiver.  Their shame is washed away by their royal care of Jesus’ body.  With enough spices for a king, in an untouched tomb, in the beauty of a garden, they put to rest the new Adam, who redeems the age-old Adam in us all.

Now I said initially that there are three gardens in our text.  That number is still true.  But today, we create our own garden as well.  Our garden is bare – stripped of beauty and adornment.  But our garden is still here – a sacred place of comfort, companionship, and company with God.  Stripping our garden of its usual adornment allows us to strip ourselves of our normal busyness and sit with our God.  That is what gardens do for us anyway.  No matter how many beautiful pieces of art or flowering beauties we see, at some point we have to sit down, take a deep breath, and listen to our God.  That is what we do today.  We come to the garden of the redeemed to ponder how we got here.  We come to remember our roots in the sin that severed our relationship with God in the Garden of Eden.  We come to remember those times when we have taken up arms as we stormed into the Garden of Betrayal.  And we also come to remember those moments of redemption when we did the right thing, placing our Lord in the Garden of rest.

Our time in the garden of redemption will not necessarily leave us feeling fulfilled.  In fact, our leaving here pondering the cosmic nature of what Jesus has done to remedy the sin of humanity is all we are given today.  We know good news is coming – that the garden of rest will become the garden of resurrection.  But not today.  Today we leave this place pondering our own participation in the action of the gardens of today’s story:  those times of our sinful fleeing from God, those times of our sinful persecution of God, and those times of our abandoning God or our fear of proclaiming God.  We are blessed by the garden of redemption, the garden of St. Margaret’s, to sit and listen.  We share the experience and draw strength from one another.  Our joy will come soon.  But not today.  Amen.

[i] N. T. Wright, John for Everyone, Part 2 (Louisville:  Westminster John Knox Press, 2004), 102.

[ii] Wright, 102.

[iii] Wright, 104.

Homily – John 1.1-18, C1, YC, December 27, 2015

06 Wednesday Jan 2016

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I know many priests who love to read John’s prologue at Christmas.  They get excited just reading the text and they cannot wait to preach on the text.  I am not one of those priests.  The text is so dramatic and circuitous.  “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.”  I know lots of people who love the poetic sound of these words, but to me, they just sound like gibberish.  I always have to read them three of four times to figure out what John is saying.  I struggle in hearing them to know whether John is being repetitive or if he is trying to lead me through some complex logic.  By the time I get to the fourth verse, I tend to mentally check out.  Besides, this is Christmas – can’t we talk about cute babies, loud animals, and singing angels??

Truthfully, John is not to blame for my apathy.  John’s prologue is true to the entire tenor of John’s gospel.[i]  John is not a gospel writer who is interested in telling an enthralling story of intrigue and delight.  John is much more interested in interpreting the story of Jesus.  He does not just want to report the what – he wants to report the why.  The other gospel writers are like that grandpa who always tells great bedtime stories.  John is more like the cryptic college professor who seems to speaking English, but nothing he says makes sense.

I sense my distaste for John says more about me as a consumer than about John as a writer.  As a lover of movies and books, I like to be entertained and drawn in by a story.[ii]  But the truth is, I know that the cryptic college professors have something very important to teach us too.  Today, what that professor has to teach us is to define what has happened in the Christmas event – not just the who, what, when, where stuff of a news feed.  John wants us to know what the who, what, when, where stuff means.  Actually, I think John wants us to know that the who, what, when, where stuff is only scratching the surface of the enormity of the Christmas event.  John wants us to know that although Jesus is born in a particular time and place, Jesus always was, is, and will be.  All that gibberish about the beginning and the Word and the Word being with God and being God is important.  What John does is set the stage for our entire theological understanding of who Jesus is.[iii]  Jesus is not just a special child.  Jesus is not simply a person.  Jesus is both human and divine.  John is outlining the crux of our entire faith in this prologue.

Though I do not suspect that John’s words today would be the best words to use when explaining to a child or a new convert to the faith who Jesus was and what he means to us, John’s words are at the heart of not only the Christmas story, but of our entire faith as Christian people.  When I served at an Anglo-Catholic parish, we did a lot of bowing, genuflecting, and prostrating.  One of the things that took some getting used to for me what genuflecting during the part of the creed that says, “by the power of the Holy Spirit he became incarnate form the Virgin Mary, and was made man.”[iv]  At first I wondered why we genuflected there, but I followed along so as not to stand out.  After two years of that practice though, I came to see the strength in the gesture.  God does something powerful by taking on human flesh.  The incarnation is a game changer.  All that happened before the Christmas moment was transformed when God took on human form.  That is why, despite how wordy or convoluted the words may sound, we read them at Christmas because they help us understand the enormity of this event.   In the end, that realization is much more powerful than the who, what, when, where information.  The why is a much more powerful story today.  The why tells us of the astounding way that God loves us – so much so that God will go to unheard of lengths to be among us, to give us a glimpse of how to live in the way of God, and to redeem us for all time.  The why of this story may not be an engaging bedtime story.  But the why of this story blows our minds when we begin to grasp how insanely the Lord our God loves us.  We could all stand to do a little more genuflecting – either with our bodies or in our hearts – recognizing the tremendous significance of what God has done in the person of Jesus. Our invitation today is to thank and praise our God, and then to discern how that all-powerful love for us will change us to be agents of love and light as well.  Amen.

[i] Robert Redman, “Theological Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 140.

[ii] Michael S. Bennett, “Pastoral Perspective,” Feasting on the Word, Yr. C, vol. 1 (Louisville:  Westminster John Knox Press, 2009), 142.

[iii] Redman, 142.

[iv] BCP, 358.

Sermon – John 20.1-18, ED, YB, April 5, 2015

15 Wednesday Apr 2015

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Growing up in the church, I always had a lot of questions.  There were a lot of things in the Bible that I found confusing, and downright contradictory, and I wanted someone to explain them.  Often the answers were unsatisfactory, and I struggled to understand why the adults in my church did not just have clear answers.  So imagine my delight in adulthood when I discovered the Episcopal Church and the way that the Church seemed to embrace questions.  Of course, the answers were still not always clear, and priests used words like “mystery” and “I don’t know.”  But at least I was in a place that welcomed the questions, and that fact gave me hope that one day, I might actually figure out all this “God stuff.”  And of course, going to seminary was a dream – I could actually spend 24-7 steeped in my questions, in textbooks, and in my favorite spot, the Library.  And though I discovered that there is rarely one answer to a question, the fact that there were myriad answers that one must hold in tension was just fine.  I was just happy to have developed some of the language and ideas around those big questions.

So imagine how proud I was when my first child finally started asking questions about Jesus.  I was going to be the parent who did not have to use words like “mystery” and “I don’t know.”  I did know, and with her first question, I launched into an explanation of epic proportions.  It was not until I looked in the rearview mirror of the car and saw her eyes glazed over and her attention fading that I realized I had lost her.  Somehow my accumulated knowledge and reference to the debates of scholars was of no help with a three-year old.

What I probably should have done was taken a cue from John’s gospel that we hear today.  The funny thing is that John’s gospel is usually pretty heady – his sentences are often convoluted and complicated.  And to be honest, sometimes my eyes glaze over and my attention fades when I read John’s gospel.  But today’s lesson is a little different.  Today, as we hear about the most significant fact of the Christian faith – Jesus’ resurrection – John is not abstract or intellectual at all.  Quite the opposite, the encounter between the risen Lord and Mary Magdalene is visceral, emotional, and deeply, deeply personal.[i]

This kind of revelation about God is not what we expect from John’s gospel.  This is the same gospel that begins, “In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things came into being through him, and without him not one thing came into being.”  No mangers, angels, or kings.  John is all about theologically explaining Jesus.  So why then does John give us a story about Mary, Peter, and the beloved disciple running around like crazy people?  Why does John have Mary repeatedly not being able to see past her grief to realize that not only is she speaking to angels who are trying to give her good news, she is also talking to the very man whom she is grieving?  John beautifully transitions today from being a writer who consistently presents Jesus in heady, intellectual ways, to being a writer who also shows us that Jesus is most known in the tangible, realness of life.  In the story, Mary is desperate to see her Lord’s body – what she imagines is the last tangible piece of him left.  She is so distraught that she cannot even see clearly when he is looking at her straight in the eye.  Only when she has turned away in despair, is she able to find Jesus.  Jesus says, “’Mary,’ and the sound of his voice saying her names helps her to see him.  He does not offer a general address; no, he uses a word that applies to her and her alone, a word that captures the utter particularity of her individual life – her name.”[ii]

We do not get a distant, transcendent Jesus in John.  We do not get some flowery, academic description of a concept of Jesus.  We get a real man, addressing a real woman, using the sound of his raspy voice, calling a woman by her very own name.  The gospel does not get much more real and tangible than that.  John’s gospel is such a relief to us today because who among us cannot relate to the busyness of this text?  Before we get to the part of Jesus saying Mary’s name we have Mary and disciples running back and forth, people walking past one another without a word, Mary misinterpreting things because she is so singularly focused on what she thinks should be happening.  Of course she could not see Jesus.  Neither can we.  We are running from work to home to meetings to practices to church.  We are answering emails, hearing headlines on the news, and eating dinner.  We are on the phone, driving the car, and scarfing down lunch.  How can we connect to Jesus in the chaos of our lives?

We can certainly try to connect to Jesus through the study of academic readings and theological debates.  We can try to mentally work our way toward Jesus.  But more often, Jesus is revealed to us instead through embodied, physical ways.  As one scholar explains, “As he did with Mary, Jesus comes to us not as a general idea or an imagined ghostly figure, but as a presence that reaches beyond our mind’s overt powers of knowing and touches our lives in ways that we cannot see.  They are felt – tasted, touched, smelled, heard, seen in image, and as such, often as unconscious as they are visceral.”[iii]  Sometimes we will experience God through study and the use of our minds.  But sometimes, we will come to know God through the emotional and personal – like being called by name.

Once we are willing to accept that there are some things that are beyond our knowing, we can perhaps lessen our grip on our Episcopal embrace of the intellect, and realize that some things of God have to be experienced.  In order to do that, we are going to need some help.  We are going to need to “go to church and be in a space where we physically, emotionally, communally, experience Jesus in our midst.”[iv]  Whether in the taste of the communion wine, the smell of the Easter flowers, the sound a favorite old hymn, or the feel of hard wooden pew, church is one of those places in which the familiar tastes, smells, sounds, touches, and sights stirs up something deep inside of us.  Though church can certainly feed our minds, we can feed our minds anywhere.  But our bodies need to be fed too.  And sometimes the only way to feed our body is through our physical, visceral experiences that can only be had in church – so that our bodies might be reminded of Christ too.

Of course, that means we are going to have to give up some things.  We are going to have to give up on the notion that our brains will be able to answer all our questions.  We are going to have to give up some time on Sundays so that we can place ourselves in the position to taste, touch, feel, see, and hear Jesus.  And we might even have to be willing to say the occasional, “I don’t know,” when our children ask us really hard questions.  But my guess is that children, and even adults, when they are willing to admit it, might be relieved to hear us say, “I don’t know.  But sometimes in my gut, I can feel Jesus with me.  And every once in a while, though the thought may be really strange, I really can hear Jesus calling my name.”  My guess is that the ambiguity, the visceral, tangible concept of Christ, and the sense of wonder and mystery you share might make for a more engaging answer anyway.  Amen.

[i] Serene Jones, “Theological Perspective,” Feasting on the Word, Yr. B, vol. 2 (Louisville:  Westminster John Knox Press, 2008), 376.

[ii] Jones, 378.

[iii] Jones, 378.

[iv] Jones, 380.