Sermon: First in Caring

A Sermon based on Mark 9:30-37

On infrequent occasions in the gospel, do we get a glimpse of Jesus alone teaching his apostles. There are not many times recorded when Jesus is truly alone with them, but this is one of those times. He has taken them aside, and he begins to tell them that his time is coming to an end but, in typical Jesus fashion he does not come right out and say he is talking about himself. We get another glimpse of the confusion of the apostles and Scripture tells us “they were afraid to ask him.”

As they were on the road, a discussion started among them, not a debate about what he had just told them but a discussion about “who was the greatest.” Jesus had just said to them that he was going to be betrayed and killed and their discussion was about who was going to be the greatest.

One of my favorite pictures of Jesus is the one that is known as Facepalm Jesus. I am not sure who the artist is, but there he is with his face in the palm is his hand in utter disbelief. As I read this story, I can almost see Jesus doing that. Sometimes I picture Jesus looking heavenward, arms outstretched, looking toward his father in heaven and shouting, why me?  What have I ever done to you? However, then I remember that Jesus is not only human but divine, and it is his divinity that inevitably takes over in times like these.

Jesus sits them down and begins to teach them about power and greatness. He starts by telling them that if you want to be great, you have to learn humility. If you’re going to be great and if you’re going to be first, you have to be last, and you have to be the servant of all. Jesus is making it understandable that he is identifying greatness with service and with empathy.

In the world of the first century Palestinian there was a stringent system of class, and the servants were at the bottom.  At the top, of course, was the ruling class both politically and religiously but at the bottom, the place where Jesus just said you have to be to be great, is the servant. In this first-century world, one did not move from the servant class to the ruling class, but this is precisely what Jesus was telling them, if you want to be great, start at the bottom.

I like cooking. I love watching cooking shows, I collect cookbooks, and I like cooking.  I think I like eating more, but I do like to cook. Several years ago I decided I want to be a chef in a restaurant. I mean I love to cook, and that is what these guys do for a living. So I enrolled in cooking school. It was fabulous, we got the white jacket, the big hat, a brand new set of the best German knives I could afford, and I set off to class every day it was amazing.

After the first semester, it was suggested that we might want to look for a job in the profession to see if we liked cooking at that level. At the time my brother was managing a place in Boston, and he secured me a spot on the line in the kitchen. I had an interview with the chef, he had me cook him something, asked me a few questions about mother sauces and the like, and I was told I got the job and should report the following week.

I was so happy.  I went out and bought and new white coat and a new big hat, and set off to my first job as a chef at a restaurant in Boston.  I arrived early, to make a good impression, met the chef and the others in the kitchen, was showed around a little, and then I was handed a rubber apron and a pair of rubber gloves and told I was going to wash dishes.

What? Surely there was some mistake. I am a chef! Look, I have the white coat and the big hat. “yes, it’s very nice” I was told by the head chef, but tonight you will be washing dishes. You see in the restaurant world everyone in the kitchen begins by washing dishes. Then, if you are lucky, you move up to salads then maybe you get to make sandwiches and so on. No one, in their first year in the kitchen starts at the top, you want to be top chef?  Get over there and wash those dishes. Being the dishwasher was the hardest job I ever had, and it’s also the job that taught me humility. We do not seek after greatness, greatness seeks after us, and it involves being a servant first.

True greatness involves humility and the willingness to serve all, and the most excellent example of this is Jesus.

During the Last Supper, Jesus tells those assembled that he has to wash their feet.  Now, you have to understand how striking this would have been to not only hear Jesus say this but then actually to let him do this. When one entered a house in the first century, the first thing that would happen is your feet would be washed. You had just come off the road, the dusty streets, and your feet would be dirty. In houses without servants, there would be a basin with water, and a towel provided at the door for you to wash your feet. In homes with servants, a servant, the youngest and therefore the lowest of the servants, would be dispatched to wash the feet of the master’s guests. Here is Jesus taking on that role!

Jesus has turned society on its head. Up is now down and down is now up. Everything they thought they knew has changed in an instant. Jesus is telling them that if they hope to be great, they do not get there by stepping on others or making fun of others or Tweeting disparaging remarks about them, we become great by being servants, by humbling ourselves with service and with empathy.

I have told you this before, as Christians, we have to be able to look at another human being and see the face of Christ in their face, and they have to be able to see Christ’s face in us. We live in an ugly world, a world that tells us the exact opposite of the message of Jesus today. The world we live in tells us that we need to do whatever we need to do, even if that involves destroying people to get what we want. It tells us that it is okay to lie and cheat. It tells us that it is okay to put down those who are different then we are. It tells us that it has to be someone else’s fault that we did not get that job. It tells us that we have to demonize other races, nationalities, and religions to make us feel better about ourselves. Also, it tells us that if a woman waits 37 years to tell her story of abuse, it is okay to make death threats against her and make her out to be some wicked person so that we can get what we want. That is the world we live in today. Oh, and by the way, most of that is being done by people who will be hearing this same passage of Scripture that you have listened to today.

At the end of the story, Jesus calls over a little child. Children are the most vulnerable members of our society. They need care, and love, and support. Jesus calls the small child over and says, “whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.” Greatness is embodied in caring for the most vulnerable members of our community, first of all by embracing them with love, hearing their stories, and responding to their cares. Greatness does not involve demonizing them and putting them in cages; it means being a servant to all, no matter who they are or where they have come from.

Being a Christian is not comfortable it means we have to sacrifice ourselves for others. It means that we have to put others first and it means that we have to be servants.

Jesus Wept

In the 11th chapter of the Gospel of John, we read the story of Jesus raising his friend Lazarus from the dead.  We do not know much about Lazarus other than he lived in a town called Bethany and he had two sisters Mary and Martha.  Lazarus and his sisters are the only people in the Gospels referred to as Jesus’ friends so they must have had a special relationship. We have no idea how they met or how long they had been friends, but the friendship was so important Jesus went to their home when he found out Lazarus had died.

We pick the story up at the tomb of Lazarus.  He has been dead for three days, and Martha has just chastised Jesus because he had not been their sooner to help her brother and his friend.  Jesus reminds her that her “brother will rise again.” She misunderstands him thinking that he means when all will rise again, but he tells her that he is the “resurrection and the life and those who believe in me, though he may die, he shall live.”

They leave that place and arrive at the tomb where Lazarus has been placed. Mary and Martha come with others, and they are grief stricken.  We get the sense that the death of their brother Lazarus was unexpected. There are many gathered around, and they are all crying. Scripture tells us that when he saw them weeping for Lazarus “he groaned in the spirit and was troubled.” This was a deep groan from one who had lost a brother and a friend. Even though Jesus knew he was about to raise Lazarus from the dead, he felt it deep within himself and had such compassion on those around him that he wept.

I take great comfort in this story from John’s Gospel. It shows the humanness of Jesus and the compassion and love that he has not only for those with him but for all of us in our times when we “groan in the spirit.” Jesus wants to be with us and bring us comfort in our times of distress.

Sermon: Who Are You, Jesus?

A Sermon Based on Mark 8:27-38

When you meet someone for the first time, you might ask them their name and where they are from. As the relationship continues you find out more about them, are the married? Do they have children? If you are applying for a job, the interviewer might wish to dig into your past and ask about where you went to school or your professional training. All of these questions move us towards a greater knowledge of each other as we discover more and more about each other.

The same seems to be true in the gospel passage we have heard today. Jesus asks his followers, “Who do others say that I am?” His disciples seem to be unsure. They respond, “Some say John the Baptist, others say Elijah, and others say one of the prophets.”

However, then the question the question becomes much more personal as he asks those in his inner circle, “Who do you say I am?”  Immediately Peter responds, “You are the Christ.” Also, Jesus tells them, “Don’t tell anyone.” There is uncertainty as to who Jesus is, and it becomes clear that the vast majority of those following him have no idea who he is, including those in his inner circle.

When Jesus appears on the scene, the Jews have been waiting for the Messiah for a very long time. They have been in and out of captivity since Moses led them through the wilderness out of Egypt and now they face captivity under the Romans. Some in the Jewish community were looking towards the Messiah as the one who would come and break the hold that the Romans had on them, this Messiah would be a military leader who would raise the people up in revolution and break the shackles that held them and free them politically.

This question of the military leader comes up time and again concerning Jesus.  “Philip found Nathanael and told him, ‘We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.’ ‘Nazareth! Can anything good come from there?’ Nathanael asked. ‘Come and see,’ said Philip.” John 1:45-46.

Nazareth was the back of the beyond and nothing good, especially not someone that was going to defeat the Romans was going to come from there. Nathanael was one of the ones standing there when Jesus asked: “Who do you say I am?” We only hear Peter’s response so was Nathanael still not sure?  We don’t know.

So historically who was Jesus?

We can look through the pages of scripture to determine he was, born in Bethlehem to Mary and Joseph who was his stepfather. He was a refuge have to flee from Herod when he was tiny and lived in Egypt for many years. He trained as a carpenter, like his stepfather Joseph. We know very little about his childhood other than when he was 12 he got lost in Jerusalem and was found, by his parents, in the temple. He look astonished when they chastised him, and he said, “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?” Luke 2:49

We know that his stepfather died sometime after that because he is not at the wedding at Cana with Jesus and Mary. It was at that wedding that Jesus starts his public ministry with the changing of the water into wine. We know John baptized him in the Jordan. We know he spent 40 days in the desert being tempted by the evil one. We know, or at least we think we know, he was never married nor had any children. We know he was a charismatic, itinerant preacher who liked to stir things up. We know he was an agitator against the Romans and the religious leaders of his day. We know he was a radical in his thoughts on caring for and loving others. We know he was a healer and a reconciler and one who cared deeply for everyone, not just a few. Jesus was very political, but he was not partisan. His methods got under the skin of those in power which he spoke truth to on every occasion.

We know he was betrayed, turned over to the Romans, tried in a kangaroo court, which wanted to release him. We know he was crucified, died, was buried, and rose on the third day and eventually ascended into heaven. We know all of these things from scripture and history.

Now, since the time that Jesus walked on the earth it has been determined that Jesus is the Son of God, he says so in scripture, but it is confirmed. We know that he was both human and divine, an argument that led to the first division in the church around 325 AD.

Since the time Jesus walked on the earth multiple wars have been fought in his name. An untold number of people have been slaughtered, and continue to be murdered in his name. Since the time the healer and reconciler walked on the earth, an untold number have been cast out of his “church” and told they are not wanted by the one who welcomed all. Since the time the Holy One walked on the earth the church that was founded in his name has risen, and fallen, from political power and causes the suffering of millions of people. Since the time the one who commanded us to love everyone walked on this earth his followers, and his ministers have caused physical, emotional, and spiritual harm to those who wish to follow the Savior. Moreover, from the time Jesus walked on the earth and gave his life for all, many have been told they are not worthy of the love of God.  All of this has been done in his name.

So all of that answers the first question of Jesus for us this morning, “Who do others say I am?” Now comes the hard, personal question, who do you say he is?

When I was younger, I was out with a priest friend of mine, and we were discussing all things religious. In the middle of the conversation he stopped, looked at me very serious, and he asked me, “Who is God for you?” I did not know how to answer since I had not only ever been asked this question before I guess I never really thought about it. At the time the movie “O God” was very popular; you know the one with George Burns as God and John Denver as the one looking for God. So it the heart of the moment I blurted out God is George Burns! Ultimately my priest friend was not satisfied with my theological understanding of the Godhead, but he let it pass for the moment. However, what he did say was that we all see God, and Jesus, differently as we are all different people.

I am not particularly eager to share my image of my Jesus because I do not wish to sway anyone but I will share with you today how I picture Jesus.

For me, Jesus is a dark-skinned man with a radical theology who is not afraid to mix things up. He is compassionate and loving and accepting of everyone, even those he disagrees with. Jesus is forgiving, even of those who are murdering him. He goes along when he needs to, but he is not afraid to flip over the tables when necessary. Jesus is concerned about the greater good not the narrow opinions of political or religious leaders. He is a firebrand preacher that tells it like it is and is not afraid to take a position that is not popular but righteous. Jesus is someone who believes that love is the ultimate goal as Jesus was willing to sacrifice it all not for some political or religious purpose but just because he loved. He is someone who is willing to sacrifice everything he has to feed, clothe, and house people. Jesus is the one who reconciles people with each other and with their God. Also, he is someone who truly loves me and forgives me, and he accepts me just as I am. Moreover, Jesus is the one who calls me to follow him and the one who left me an example to follow. Also, he is the one who tells me, from time to time, to flip over the tables.

That is my Jesus, but the question remains, who do you say Jesus is?

Each of us has to determine who Jesus is for us. However, how do we do this? Just like in the relationship example I gave at the start, we get to know him through prayer and his words. Don’t let any politicians, television preacher, or even me tell you who Jesus is. You have to determine for yourself who Jesus is for you but I will caution you, if your image of Jesus does not include radical welcome and inclusiveness, if it does not include love for everyone especially those on the margins, if your image of Jesus does not involve feeding the hungry, clothing the naked, and house the homeless, without qualification, if your vision of Jesus does not include unconditional love for all then I am here to tell you that you have the wrong image of Jesus because every one of those things Jesus did in scripture and every one of those things Jesus commanded us, as his followers, to do. If your image of Jesus says it is okay to look at another human being, created in the image and likeness of God, and think they are less than you are because of their race, religion, sexual orientation, socioeconomic situation, the country they come from, their legal status, or their political party then that is not the image of Jesus from Scripture.

We must, all of, determine who Jesus is and help others along the way the time is here and the time is now.

Who is Jesus for you?

This week Jesus asks his followers, “Who do people say I am?” They respond to him by saying, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.” It seems no one was quite sure who this, son of the carpenter from Nazareth was. (Mark 8:27)

But then Jesus makes it personal, and he asks his disciples, “But what about you” Who do you say I am?” we are not sure of the response from the others, but Peter is quick to chime in with his response, “You are the Christ.”  But what does that mean? (Mark 8:29)

In this week’s sermon, I am going to be asking the same question as it is up to each of us to decide who Jesus truly is for us.  Is he a savior?  Is he a friend? Is he the judge? Is he the one who commands us to love others and take care of each other?  Who is Jesus for you?  It’s a valid question to ask because for each of us Jesus is different.

We come to faith from many different places and very different times and so our vision of Jesus could be very different.  However, we still need to answer the question of who Jesus is.  We cannot follow someone unless we truly know who they are. Jesus reveals himself to us in the breaking of the bread and the reading of the scriptures (Luke 24:35). Jesus reveals himself to us in worship, and Jesus reveals himself to us in others.

So, who do you say Jesus is?

Sermon: Be Opened

A Sermon Based on Mark 7:24-37

In November of 2002 country singer, Randy Travis released a song called “Three Wooden Crosses.” The song had a double meaning to it; the first was a reference to the three crosses that we are all familiar with in the crucifixion scene with Jesus in the middle and two thieves on either side. The second meaning has to do with the characters from the song and the roadside shrine that was built to honor their memory.

There were four people on a bus headed to Mexico, a farmer, a teacher, a preacher, and a hooker.  Now I know this sounds like to the start of a joke but hang in there with me. We learn that the farmer and the teacher are headed to Mexico on vacation and that the preacher and the hooker are in search of lost souls.  There is an accident, and the farmer and the teacher are killed instantly, but the preacher lingers a little, long enough to place his bible in the hands of the hooker.

As the song continues, we hear that the farmer had left a home with 80 acres and now his son, whom he instilled his work ethic and other life lessons, would be left to tend that farm.  The teacher left wisdom with her students and hopefully put them on a course for a better life.  The preacher left the word of God with the hooker, and as we find out, it changed her life.

The chorus of the song goes like this:

There are three wooden crosses on the right side of the highway,
Why there’s not four of them, Heaven only knows.
I guess it’s not what you take when you leave this world behind you,
It’s what you leave behind you when you go.

The storyteller is wondering why there were not four crosses on that side of the road and by the end of the song we learn why.  The preacher gave his bible to the hooker, who read it and read it to her children and one of them became a preacher and told the story of how he ended up where he was.

I guess it’s not what you take when you leave this world behind you,
It’s what you leave behind you when you go.

There was a chance encounter on a bus that changed a woman’s life and set her and her family on an entirely different trajectory.

Mark presents us with two very different stories of healing and a chance encounter in this passage that we have heard this morning.  We first have a woman “of Syrophoenician origin” who comes and begs on behalf of her daughter and asks Jesus to cast the demon out of her. What is remarkable about this encounter is that this woman is pagan and not one that Jesus would rarely come into contact with.  He chastises her and, on the surface anyway, calls her “a dog.”  However, she answers him back in such a way that he has compassion for her, and he heals her daughter.

We then find Jesus in Decapolis where some people bring a deaf man to Jesus.  Not only is the man deaf but he has a speech impediment of some kind.  Some of the commentaries posit that he has a stammer which is not uncommon with deaf people.  Now, keep in mind that in the first-century people with physical disabilities were often scorned and separated from society.  It was believed it was their sin that had made them that way and they had no status in the community.  They were often barred from social and religious gatherings. This man suffered from a physical disability, but he was also a social outcast cut off from family and faith.

However, the story takes an interesting turn, rather than heal the man right there Jesus takes him off, “privately” to not cause the man any more embarrassment.  Here Jesus heals the man of his disability by touch and by calling out “be opened.”  This is in stark contrast to the previous story of healing where Jesus never even went to the woman’s home nor did he touch her daughter, and she was healed.  Sometimes the healing takes place with a word, and sometimes it takes place with a touch. Not only did Jesus heal the physical he restored the man to the community, but he also healed the individual and in turn healed the community by restoring the man to that community.

We are not finished yet as the story takes yet another turn and Jesus tells those present not to tell anyone.  Now, I don’t know about you, but if I saw someone heal a person of his or her physical disability right in front of me, and I knew the person, I would not be able to keep quiet about it. I would want to tell everyone what had happened and who did it. Jesus tells them to remain quiet and “the more he ordered them, the more zealously they proclaimed it.”  Jesus not only opened the mouth of the man he healed he opened the mouth of those who witnessed it.

I like to think of these stories of metaphors that we can use in our daily life, and the challenge is to see what these stories point to.  In both of these cases, the actions of Jesus caused a radical change in the lives of not only those healed but of those who were witnesses to the healing.  There is no doubt that the girl’s mother went off and told others what had happened and the Scripture tells us that those in Decapolis could not keep quiet about what they witnessed.  There is no doubt that many were converted because of their testimony of what Jesus had done.

Just like the people on the bus in the Randy Travis song, the woman and the deaf man had a chance encounter that changed their lives, but that encounter was only possible because they were open to the possibility that something was going to happen.  Sure, they were in search of a miracle, but the miracle would not have been possible if the openness was not there, to begin with.

Jesus places his fingers in the deaf man’s ears and exclaims, “Be Opened” and his ears were opened, and his tongue was loosed.  The farmer from the song, in a way, told his son to be open and instilled in him a work ethic and lessons from his life. The teacher asked her students to be open to learning, and all that education could do for them, and the preacher asked the hooker to be open to a change in life, and she was, and her life was changed. Each of them made an impact on another but only because the other was open.

Right now God is calling us to be open, to be open to those chance encounters where we might make a difference or where someone might make a difference in our lives. God is calling us to be open to new and fresh ideas, new and fresh ways of looking at ancient truths that need to be carried forth and brought to the next generation. God is calling us to make a difference in someone life and to be open to change in our own life.

On September 11, 2001, while chaos was swirling all around him, FDNY Chaplain Fr. Mychal Judge knelt to offer a prayer with someone who had just died outside of one of the towers of the World Trade Center. He removed his helmet, bowed his head to pray, and was struck and killed by falling debris. Fr. Mychal was carried away from the scene and placed at the foot of the altar in a nearby church.

Most every day I wear a silver bracelet on my right wrist that bears the name of Fr. Mychal, he is my inspiration for my ministry with firefighters, and I wear that bracelet as a reminder of what I am called to do.

There is a prayer that is attributed to Fr. Mychal, and I believe it fits well with our theme today:

Lord, take me where you want me to go, let me meet whom you want me to meet, tell me what you want me to say, and keep me out of your way.

Jesus is calling each of us to be open, be open to the possibility that a chance encounter with someone could not only change their life but ours as well.

Sermon: A Call to the Grateful Way

This is the final installment of a series on developing an ethic of gratitude. As with the others in this series, this sermon is based on the book Grateful: The Transformative Power of Giving Thanks by Diana Butler Bass. Unless otherwise noted, all quotations are from that book.

I will begin tonight with a quote from the 13th-century Persian Sunni Muslim poet, jurist, Islamic scholar, theologian, and Sufi mystic Rumi: “Gratitude is the wine of the soul. Go on. Get drunk!” This quote seems a fitting end to our discussion these past weeks about how we can adopt a sense and a culture of gratitude.

We have spent time meditating and praying, learning and listening about gratitude both on a personal level and on a corporate or communal level. We live in a world today where anger and division is the way. Politics, and to some extent religion, has caused deep divides in our country, in our churches, and in our families.  So many relationships have been broken or estranged because of what is happening in the world, fear and anger are dangerous to our souls, but gratitude is good for us on a physical as well as a spiritual level.

There are plenty of reasons to not be thankful, but for us to change how all of the negativity in the world affects us, we need to adopt a culture and an ethic of gratitude. Some days all we can do is be grateful that we are alive and that we get to see another day because gratitude, like interest, compounds and the more we are grateful, the better off we will be.

In the final chapter of Grateful, that we have been reading together this summer, author Dina Butler Bass writes about how she slowly began to feel more rested and more resilient after she started to feel grateful for just being alive. She writes, “Gratitude is not a form of passive acceptance or complicity. Rather, it is the capacity to stare doubt, loss, chaos, and despair right in the eye and say, ‘I am still here.'”

We just cannot let the world get us down, we have to rise above all that is swirling around us and find the little things to be grateful for, like being alive, and slowly, over time, our worldview will change, and all will be right with the world again.

Bass continues, “Gratitude is defiance of sorts, the defiance of kindness in the face of anger, of connection in the face of division, and of hope in the face of fear. Gratefulness does not acquiesce to evil – it resists evil.” It means standing up for something even if it requires sacrificing everything. As Christians, we are called to be part of participants in the resistance of evil in all walks of life, and we face evil and hatred not with more evil and more hate, but love and gratitude.

In the latter part of 1989, during a speech by the Romanian Dictator Nicolae Ceaușescu, the crowd assembled outside the government building in Bucharest started to chant anti-government slogans like “bring down the dictator.” They were reacting to events that had taken place a few nights before when people gathered in peaceful protest outside of the cathedral church, Timișoara had been gunned down by the military and local police. The people had had enough and took to the streets to bring down evil.

One of the most poignant scenes from those days of fighting was when a group of women walked into the street, face to face with the armed military, and placed flowers in the barrels of the rifles they were carrying. These women risked their lives to make a change in their world, and it worked. Not long after those flowers were placed, the military started to come to the side of the revolutionaries, and the tide shifted.  I am certainly not calling us to armed rebellion instead we are to be the ones putting the flowers in the barrel of the rifles. As Christians we are to offer an alternative way to violence and oppression, we are to provide the way for love, acceptance, and forgiveness.

“Gratitude strengthens our character and our moral resolve, giving each of us the possibility of living peaceably and justly. It untwists knotted hearts, waking us to a new sense of who we are as individuals and in Community. Being thankful is the very essence of what it means to be alive, and to know that life abundantly.”

Gratitude empowers us.

Gratitude makes joy possible.

Gratitude makes all things new.

In the words of Robert Emmons from his book The Little Book of Gratitude;

“Gratitude amplifies goodness, rescues us from negative emotions, and connects us to others in meaningful ways.”

Every day there are hundreds if not thousands of reasons to not be grateful and to not practice gratitude. We all have pain in our lives as individuals and as a community and for those things we cannot be grateful.  Gratitude never calls us to give thanks for anything that is evil or unjust in the world, for violence, lying, oppression, or suffering. Do not be grateful for these things.

“Gratefulness grounds our lives in the world and with others, always locating the gifts and graces that accompany our way. Gratitude is an emotion. Gratitude is an ethical way of life. It is a disposition, an awareness, a set of habits. However, ultimately, gratitude is a place – perhaps the place – where we find our trusted and best selves.

 

Sermon: At Home with God

Photo courtesy of Jeff Bowers.

On Sunday, August 26, 2018, I had the honor of offering the Sunday Morning Worship Service for reenactors and others at the Red Apple Farm in Philipston, Massachusetts.  This is the text of my sermon from that service.

John begins this passage with a somewhat shocking image of eating flesh and blood.  I know it is surprising to us gathered here this morning but imagine how shocking it must have been to those listening to these words, Jews did not eat like that this is what the pagans did.  However, we must get past the imagery and settle on the phrase that comes after that image, “Abide in me.”

What Jesus is inviting his disciples, and us, to do is to be at home in him and be comfortable with him. Many of us sit here today in the role of soldiers who find themselves very far away from the comforts of home and all they know and love.  Perhaps this is strange territory for you, you might be from the big city and find yourself in the middle of the countryside but whatever or wherever you are you are far from home and long to be there once again. We miss the familiar sounds and smells of home and long for lazy days hanging on the porch in the sun that is uninterrupted by gunfire and the call to arms. We are always on guard, not unlike our real lives out in the real world for this world of ours is a place where fear often reigns.  A home provides the promise of safety and security and a place where fear does not have the upper hand.

Jesus then goes on to make a comparison between the bread he is offering and the bread, the manna, which was provided in the desert for their ancestors.  They ate that bread and, as all living things do, they died, not from eating the bread mind you but from life in general. He uses this analogy to show that their ancestors died but if they eat the bread he is offering they will not die. Now they are confused, will we become immortal if we eat this bread?  No, Jesus is speaking in the spiritual sense here for he is providing the spiritual nourishment, not the physical food that was presented to their ancestors.

They were being offered a great gift here in the teaching of Jesus, as are we, but they did not all understand nor do they accept this teaching, and they walk away because “this teaching is difficult.” Jesus reminds them that the spiritual is not going to be comfortable it is going to be very difficult because it is calling them, and us, to look at the world and other people in a very different way.

Our culture tells us that we are in control of our lives. Soldiers on the battlefield learn quickly that it is their sergeants and their officers that control their lives, but we 21st-century folks like to think that we are in control. We are taught that if we work hard, we will be rewarded with material things. We feel good about ourselves when we are successful when we have a good job, children who make us happy, we attend the right church, we live in the right neighborhood in the big house. However, in all of this, we busy ourselves in such a way that we miss the good things in life, like watching a sunset or watching our kids play, and we have no time to reach out to those in need.

Many of the disciples that listened to Jesus were offended by his words, and many of us are offended by the words of Jesus. We feel good about serving in the soup kitchen, but we refuse to offer forgiveness to those who have wronged us. We feel righteous when we teach Sunday School or attend worship, but we get annoyed by the little distractions like babies or children making noises during the service or maybe if someone sits in “our” seat. We make religion about the rules because we can control the rules. We can change the books of order and worship, we can use Scripture to oppress others, and we can punish the rule breakers, and we can say who is and who is not a member of the club because all of this is much easier than compassion and love and forgiveness.

However, if we decide to take and eat the bread that is being offered to us by Jesus, if we chose to abide in him and allow him to abide in us, then we are adopting a different way of life. We have to give up the idea that we are in control, sure we remain in control of somethings but others we have to cede to Jesus.

We realize that fear no longer has the upper hand. We recognize that we are no better than anyone else because of our skin color, our gender, or the nation we call home. We turn over to God that which we fear the most, trusting that we are truly loved and that we are forgiven. When we realize that God loves us no matter what and that God’s grace is sufficient, then we become so filled with that love and that grace that it spills from us to others. We can offer forgiveness. We start to look at others differently. Moreover, we realize that we are called to love everyone regardless of who they are, what they look like, or where they come from.

When we abide in Jesus, when we eat his flesh and become one with him our worldview changes our whole life changes, it has too.

Sermon: The Grateful Society

This sermon is part of a series based on the book Grateful, The Transformative Power of Giving Thanks by Diana Butler Bass.

In my “From the Pastor” column in the weekly church newsletter, I share a little about how as a community of believers we should feel a sense of gratitude during worship, all worship.  Worship is a communal experience, and it requires us to feel a connection not only with God but with each other, we cannot worship alone, or at least we should not worship alone.

Over these last few weeks, we have discussed gratitude in a personal sense and that we need to look for those moments in our everyday lives to be grateful for. We discussed how gratitude should become a personal ethic for how we live our lives in the present as well as in the future and is the foundation of a good life.

We then moved into a discussion of public gratitude because gratitude is always social, we are grateful when others do things for us, and we like to show that gratitude, or at least we should.  Gratitude is joy and gratitude is justice. To quote from Diana Butler Bass, “True gratitude, real gratefulness, the kind of transformative thanksgiving that makes all things new, cannot be quiet in the face of injustice.

In my preaching, I tend to favor the books of the New Testament rather than the books of the Old Testament. I will, on occasion, preach from the Psalms or use an illustration from the Old Testament but I confine my preaching and teaching to the New rather than the Old. Now with that said, I find myself drawn to the Hebrew Scriptures more and more after all these are the Scriptures Jesus and the Apostles used in their preaching and teaching.

I am mostly drawn to the prophets. I believe the world needs more prophets, true prophets, and we need to listen to them.  The Prophet Micha is one that I find myself turning to more and more but especially the 6th chapter and the 8th verse;

“He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” Micha 6:8

Some translation says to “do” justice and to walk humbly with your God. We are required to “do” and to “act” justly in all situations and at all times, and when we do this, we move from a “personal ethic of gratitude towards a public one. The ‘me’ of gratitude must extend to the ‘we’ of gratitude as an ethic, a vision of community-based habits and practices of grace and gifts. Gratitude is not merely resilience; gratitude is resistance too.”

As I have mentioned before, my theological understanding revolves around the concept of love. God sent Jesus to us, out of love. Jesus went to the cross for us, out of love. Jesus rose from the dead, out of love. Jesus returned to his apostles and others in the Upper Room, out of love. Jesus sent the Holy Spirit to be with us, out of love. Everything Jesus did and does and everything Jesus taught was out of love, love of God and love of neighbor, the two great commandments.

We hear lots of talk in certain circles about placing the tables of the law, the 10 Commandments, in various places. This summer when I was at my family reunion in Tennessee, I saw several sites that have these tablets erected as monuments. Now I am all for law and order, but Jesus ushered in a new order one that is not so much based on the 10 Commandments but on the nine beatitudes as found in Matthew.

So here is an interesting wordplay. The word “Blessings” means “gift from God” and comes from the verb to bless, to hallow, to make holy. As with most words, this grew into an association with the phrase bliss or happiness, so we have a double meaning of the word blessing, a gift that comes from God and something that makes us happy.

When Jesus climbed up to that high place and began to teach, “blessed are the poor, the hungry, those who mourn, etc. he was preaching a radical message that those listening had never heard before. You see, the blessing was way out of reach for those at the bottom of the social ladder; blessings were reserved for those at the top. The blessed were the bog shots, those with power and money but what Jesus was saying, what Jesus was ushering in was a new radical way of thinking, blessings were available to all especially those at the bottom of the pile. He preached a message of hope at in the eyes of God all were equal and that these blessings were more than mere happiness but a vision of a new society.

Of the nine blessings, seven are plural blessings, and only two are singular in nature. Jesus was preaching that the blessings of the community are more important than the blessings of the individual. “This is not about my blessings this is about our blessings.” This preaching was such a radical thought that at the end of it all Matthew writes; “Now when Jesus had finished saying these things, the crowds were astounded at his teaching” (Matthew 7:8).

We are grateful because Jesus came and broke down those walls that separate people and instilled in us a new way of not only looking at God but a new way of looking at each other. If we can see Christ in the other person, then the only option we have is to seek mercy and to seek justice, not for us, but for we.

If we look at the homeless person and see Christ in him, then we have no choice to provide for their needs. If we see Christ in the addicted person, then they are not some drug addict they are a person who needs mercy and Justice, and we are required to help. It does not matter what color their skin is; it does not matter their sexual orientation, it does not matter their legal status we have no other option but to see Christ in them and love them and seek justice and mercy for them, regardless of the popularity or the cost. That is the new society that Jesus was preaching, God’s blessings are available to all, and it is up to us to provide those blessings.

Reflection: Communal Worship

“…be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.” Ephesians 5:19-20

During the Wednesday evening services, this summer we have been putting our focus on the idea of being grateful and how being grateful can transform the world. We started with the concept of personal gratefulness and eventually ended up with corporate or communal gratefulness, and that is what Paul is reminding us in this passage, that we are to be grateful at all times but especially in worship.

Paul is concerned that the end is near and so he is reminding his readers to be about the work of Jesus Christ here on earth, feeding the hungry, clothing the naked, visiting those sick and those in prison, and, loving everyone. He is reminding them that they need to do the work for the people as well as the worship of God.

Starting in verse 19 we see the importance of corporate worship and the idea that we cannot worship God alone we need the community of believers. Our worship does not come from some notion of artificial frenzy, but it comes from the Holy Spirit, “…be filled with the Spirit,” “Sing and make music from your heart.” Worship is at the core of what we do as Christians, we are to love others, but we are to first love God with all that we have. God wants our all not just the parts we are willing to share, and we are to do this as a community.

Worship centers us and reinvigorates us, at least it supposed to, for the work of Christ in the world. Worship depends on the connection that we have to the body of Christ and that we are connected to each other, and the worship experience enriches those connections.

“…always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.” We are to always give thanks to God for all of the blessings in our lives, I know it is hard sometimes to see them, but they are there we need to look for them. This idea of always being grateful requires a sense of radical openness to our existence and the existence of others and God.

Having an attitude of gratefulness as well as an attitude of thanksgiving not only in worship but our lives outside of worship, keeps us pointed towards God and will keep our feet planted firmly on the ground.

I Find No Joy in Any of This

In a recent essay, I outlined my reasons for leaving the Church of Rome.  I noted in the piece that my reasons were my reasons and that I was not trying to convince anyone else to leave to explain my reasons why.  My reasons are rooted in emotion as well as in theology.  As a public theologian, I expect a certain level of criticism of the things that I write, but one remark was not only unexpected, but it hurt me.

I an online conversation about an unrelated topic I was told that the other person was “wounded by all your obvious joy at the plight of the Roman Church.” My response was that I did not realize I had any joy in the plight of the Roman Church for I do not find any joy in any of this.

I find no joy in the unknown number of lives that have been destroyed by the perpetrators of child sexual abuse.

I find no joy in a system designed to care more for an institution than people.

I find no joy in the smugness of church leaders as they attempt to push the blame on to the victims of their crimes.

I find no joy in the countless number of the faithful that has had their faith shaken to the core or perhaps have lost their faith over this.

I find no joy in people who chastise those I just mentioned and say things like “they never had real faith in the first place.”

I find no joy in seeing for sale signs in front of a church that generations of people not only worshipped in but, in many cases, sacrificed time and resources to build and sustain.

I find no joy in the countless numbers of victims that still have not come forward or for those who have taken their own lives because of the abuse they suffered at the hands of clergy and the abuse they faced at the hands of the church after.

I find no joy in the billions of dollars this has cost the Church of Rome, dollars that should have been used to alleviate the suffering of the poor and disenfranchised.

Moreover, I find no joy in the damage this, and abuse in other religious institutions and the subsequent cover-up, has done to the witness of Jesus Christ.  Yes, this has damaged the witness of all churches and the ministry and mission they have.

Simply put, I find no joy in any of this, in fact, it sickens me to my very core.