“…and you will be blessed…”

Sermon on Luke 14:1, 7-14 for Pentecost +15, Aug 28, 2016

Luke 14:1, 7-14

On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.

When he noticed how the guests chose the places of honor, he told them a parable. “When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; and the host who invited both of you may come and say to you, ‘Give this person your place’, and then in disgrace you would start to take the lowest place. But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”

He said also to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.”

Miss Manners was not a revolutionary.  I think we can all agree about that.  I was thinking Screen Shot 2016-08-27 at 6.32.18 PMof words to describe discussions of rules for politeness and social protocol: I came up with boring, pedestrian, banal, and arbitrary.

So is this text about Jesus being Miss Manners?  Or is it revolutionary?  I believe it is revolutionary.  Here is why.

The Magic of Meals

What happens when we eat food?  We take something living – a plant, or fish or animal (most people), and it becomes part of us.  The nutrients enter our bloodstreams, feed our cells, and sustain our lives.  In other words, we take a life-source and it becomes part of us. Screen Shot 2016-08-27 at 6.36.50 PM

So what happens when we eat a common meal with others?  Whoever is at the table is sharing a life source together.  That single source, that loaf of bread or that lettuce or that meat becomes a source a life to everyone at the table.

This is part of the logic, in the ancient world, of animal sacrifice.   Most sacrifices were not completely consumed in the fire, rather they were cooked.  Some of the  sacrificial animal became smoke which rises upwards.  In antiquity, with its three-story concept of the world, God, or the gods are up in heaven.  The gods consume sacrifices by ingesting the smoke.  The aroma is “pleasing” not just because it smells good, but the ancient gods were sustained by it.  Literally, it fed them.

The part of the animal that did not become smoke was eaten by the worshippers and the priest in many cases.  In other words, they shared a common life-source with each other and the gods, or in Israel’s case, the one God.

Think of all the times in the bible in which God gets involved in meals.   There is a very odd, numinous scene in Exodus at Mt. Sinai in which God invites Moses, along with 70 elders, to come up onto the mountain, covered in the mysterious cloud, and it says,

“they beheld God, and they ate and drank.” (Exod. 24:11).

They encountered God in a shared meal.

A banquet table with rich food and aged wines is how Isaiah imagines the future feast God will make for all nations, when the common enemy of death has been defeated.  (Isaiah 25) So, everything culminates in a banquet.

The Anthropology of EatingScreen Shot 2016-08-27 at 6.47.23 PM

Sharing a common meal is universally significant for humans on all kinds of levels.  Anthropologists tell us that implicit in shared meals is obligation to give and receive, and repay.

“Eating is a behavior which symbolizes feelings and relationships, mediates social status and power, and expresses the boundaries of group identity.”

“In all societies, both simple and complex, eating is the primary way of initiating and maintaining human relationships…. Once the anthropologist finds out where, when, and with whom the food is eaten, just about everything else can be inferred about the relations among the society’s members…. To know what, where, how, when, and with whom people eat is to know the character of their society.”

Crossan, John Dominic. Jesus (p. 77). HarperCollins. Kindle Edition, cites Peter Farb and George Armelagos, Consuming Passions: The Anthropology of Eating (Boston: Houghton Mifflin, 1980), pages 4 and 211.

Jesus: Revolutionary Dining

So, Luke’s gospel has this scene in which Jesus is at a meal of a prominent person, and he has two issues to raise.Screen Shot 2016-08-27 at 7.12.32 PM

The first is with the guests.  In an honor-shame based culture, seating placement had everything to do with status, and therefore honor.  One of two things is true about this text.  Either Jesus is offering a “Miss Manners” kind of advice about how not to get yourself publicly shamed by an honor over-reach, or he is undermining the very structure of valuing persons on the basis of honor.

His concluding aphorism is a revolutionary attack on that whole system of values:

“all who exalt themselves will be humbled, and those who humble themselves will be exalted.”

The very structure of valuing persons on the basis of honor has been overturned.  This is revolutionary.

Who is at the table?

Jesus then turns to the host to raise another issue.  It is not just about who gets to sit where at the table; it is also about who gets a place at the table at all.   Going directly against the socially accepted, historically validated, intuitively obvious way of choosing with whom you eat, Jesus says, instead,

“when you give a banquet, invite the poor, the crippled, the lame, and the blind”

In other words, invite the people without honor, without status, the people in whose presence you do not get any cool points.

In Jesus’ day, society was organized by a patronage system.  Wealthy landowners were the patrons.  The people who worked for them were clients.  Brokers were the middle men.  Poor clients were often dependent on the wealthy patrons for all kinds of things, from work, and therefore income, to protection.  (see Crossan, Jesus p. 107).

The patrons got to decide who was at the table, and who was out back, rummaging for scraps in the trash dump with the dogs, or begging for alms in the streets.  What Jesus is saying is that there never should be anyone out there with the dogs, or on the streets.  The people who are normally there, the poor, the crippled, the lame and the blind, should be treated with dignity and respect by having a place inside the house, at the banquet table.  That, is revolutionary.

Thinking Theologically

This revolution is necessary for people who believe what we believe about God.  Most of the time, because we are more at home with metaphors than with abstractions, we speak of God as a separate being.  We call God “Father” for example.Screen Shot 2016-08-27 at 7.18.04 PM

But when we think deeply about God, we are forced to use words like mystery.  We know that it is inadequate to conceive of God simply as a Super-being, “out there”, but rather we believe that God is the ground of all being.  God is Ultimate Reality.  God is the depth dimension of life that we all experience; that which gives us purpose and meaning.

God, as the ground of our being is not simply an abstract power, but rather God is personal.  God must be more than what we conceive of as personal, but certainly, not less.  This means that ultimate reality is personal, which is why we get closest to encountering ultimate reality in the depths of personal relationships.

We go so far as to say that the best way to understand this personal ultimate reality is to say that God is Love.  This is why, when we trust God with our lives, we are aware that we have been entirely accepted by love.  We have been invited to the banquet table.  We are valued, respected, and affirmed.  Our lives matter.  Our lives have meaning.   Our stories, our history is part of a larger history.  In other words, we have hope.

This is exactly what gave the prophets like Jeremiah and Isaiah the ability to look at their times, times when there was great poverty, injustice, oppression and abuse, and imagine a different future.  They were people of hope because they trusted that God, Ultimate Reality, is Love.

God shows up in the world in every action motivated by love.  God is present where compassion is present.  God is present where people work for justice.  God is found where people are helping to get “the poor, the crippled, the lame and the blind” a place at the table.

We see God in Jesus, as he sets forth this vision, which he called the kingdom of God.  An open table that excludes no one.  An open table that serves everyone.  A meal shared equally, without any external value judgments.

The Blessed Life

Jesus said, Screen Shot 2016-08-27 at 7.29.20 PM

“when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed”

What is the path to the blessed life?  It is the path of compassion, the path of love.  When we come home to Love, when we find ourselves accepted and invited to the banquet table, we feel blessed.  And when we join in God’s quest for the world, to keep spreading that love in ever widening circles, we are even more blessed.

This means that we are committed to the task of continually asking,

“Who is not at the table?”

And then,

“What can we do to help get them to the table?”

We do not need advice from Miss Manners, but we do need a revolution today.  We need a newly inspired army of people who are grounded in the ultimate reality we call love, and whom we know as God.   An army of people so grounded in love, so at home, that they can be people for others, as Jesus was.

People who value other people the way God, their Creator values them: not for their status or power, not for their race or even their religion, but for their common humanity.

Their lives do matter to us!  And, the more their lives have not mattered to others, because they are poor, crippled, blind, lame, or of a different race than we, or a different faith, then the more we single them out for mattering, just as Jesus did with those who were shut out of the table in his day.

The people at the table are the people with privilege.  We, as mostly middle class Caucasians, in this church, and we, as followers of Jesus, are therefore open to looking at our our own privilege.  Almost all of us were handed a seat at the table as a birthright.  This is simply, honestly called white privilege.  We do not have any interest in denying this most obvious fact.

But, grounded in the ultimate reality of Love, we have the vision of the truly blessed life, which is the life of a shared table; an ever-growing table, a table of diversity and humility without any honor-seats or empty seats.


With and So

Sermon on Jeremiah 1:4-10 and Matthew 28.16-20 for Pentecost +14 C August 21, 2016

Jeremiah 1:4-10

 Now the word of the Lord came to me saying,
“Before I formed you in the womb I knew you,
and before you were born I consecrated you;
I appointed you a prophet to the nations.”

Then I said, “Ah, Lord God! Truly I do not know how to speak, for I am only a boy.”

But the Lord said to me,
“Do not say, ‘I am only a boy’;
for you shall go to all to whom I send you,
and you shall speak whatever I command you,
Do not be afraid of them,
for I am with you to deliver you, says the Lord.”

Matthew 28.16-20

Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them.   When they saw him, they worshiped him; but some doubted.   And Jesus came and said to them, “All authority in heaven and on earth has been given to me.   Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”

We are a science-friendly church.  Today is the Sunday before our children and youth go back to school where they will learn to understand the world scientifically.  Eventually some of them, like my son, may even become science majors in college.Screen Shot 2016-08-20 at 6.24.32 PM

We all benefit in many ways from the long, sustained, dedicated work of scientists who have studied the human body, diseases, medicines, and the technology that keeps saving and prolonging our lives.  We are thankful for science.  We do not live, anymore, in a world that fears that diseases and accidents are caused by curses or malevolent invisible spirits or evil eyes.

On the other hand, we do not believe that science can account for all of the experience of our lives.  We do not believe in a purely mechanical universe of complete randomness and chance.

Meaning and Purpose

Almost all people believe that their lives mean something; that there is a purpose to life.  I Screen Shot 2016-08-20 at 6.29.50 PMhave watched cattle out in the field grazing grass, or just standing there looking vacantly into the distance.  We cannot live that way.  Even though our lives are busy with mundane details, from shopping to doctor visits, from school work to jobs and even recreation, we believe that our lives are not only about those activities.  Life is about more than that.

We believe that there is a depth dimension to life.  Science does not have the tools to investigate this dimension.  It is part of the human spirit.  There is a ground of being that supports us and sustains us, as scripture says, one “in whom we live and move and have our being.” (see Huston Smith, Why Religion Matters: The Fate of the Human Spirit in an Age of Disbelief)

We encounter this depth dimension of life in our sense that our lives do have meaning and purpose which a purely mechanical universe cannot provide.  We also encounter this depth dimension especially as that mysterious connection we feel with other persons.  In fact, we experience this depth dimension itself as personal.  Probably more than what we mean by personal, but certainly, not less.Screen Shot 2016-08-20 at 6.33.15 PM

So, we believe that personality is of ultimate significance in the constitution of the universe which we touch, uniquely, in personal relationships.

So, when we go out and look at the silent stars at night, or gaze up into he infinite blue above us, we believe that we are being encountered by that ultimate reality that is a personal ultimacy.

Our belief, moreover, is that this ultimate personal ground of our being is best defined by love.  In biblical language, “God is love.”

As one author as put it,

“Love is the ground of our being to which we ultimately ‘come home.’”  (J.A.T. Robinson, Screen Shot 2016-08-20 at 6.37.39 PMHonest to God, p. 49)

We “come home” to Love, when we come to embrace, by faith, that we have been called by God.  We have been accepted, in spite of our condition of lostness and alienation.

Jeremiah’s Call and Doubt

Today we are looking at two texts that lead us to this understanding.  The first is from the prophet Jeremiah.

We are not prophets, and many aspects of Jeremiah’s sense of being called were unique to him.  Nevertheless, we share with Jeremiah this profound sense that we are known and accepted, and even called into life with a purpose.

Jeremiah’s language about his sense of calling and purpose is poetic, filled with fantastic imagery.  He imagines that even before birth he had a life purpose (which could not be literally true, unless you believed in the pre-existence of the soul, which we do not).

His sense of call came with a deep confidence, but also with doubt.  Was he up to it?  He says,

“I am only a boy”

To which he hears the reply,

“Do not say, ‘I am only a boy’;Screen Shot 2016-08-20 at 6.40.12 PM
for you shall go to all to whom I send you,
and you shall speak whatever I command you,
Do not be afraid of them,
for I am with you to deliver you”

Throughout the stories in the scriptures, from beginning to end we hear that word “with”.  From the creation myth of the Garden of Eden where God meets with Adam and Eve in the cool of the evening breeze, to the mysterious encounter Moses had with the God of the dark fire, who showed him a glimpse of his glory, the with-ness of God is a constant theme.

So, we need not fear.  The God who grounds our lives in love, who is the very love behind all specific personal loves, is with us.  Even if we are but boys, or girls.  Even if we are but mortals, standing at the abyss of our finite lives.  In the classroom and in the waiting room, God is with us as love, calling us to know that we are accepted in love; calling us to trust; calling us to courage, enough to walk forward into whatever life has for us.

Jesus’ Call and Promise

Abstractions are difficult, but for us, we have a concrete example of one who showed us Screen Shot 2016-08-20 at 6.44.34 PMhow to live completely grounded in love; Jesus, the Christ.  In Jesus we see one whose trust was so deep that he could live life entirely for others.  In Jesus we see one who emptied himself of self, to the point of death.

This brings us to the gospel story.  Matthew depicts Jesus after his resurrection on the mountain with his eleven remaining disciples.  Matthew includes the reference to eleven, not twelve, to keep our minds on the fact that discipleship is hard, not easy.  Even one of Jesus’ disciples decided Jesus’ vision of the Kingdom of God was not for him.

Doubt is even present there.  Our version of Matthew says,

“When they saw him, they worshiped him; but some doubted.”

Actually, the word “some” is not in the original.  It was supplied by translators who seem not to have been able to understand that you can worship and doubt at the same time.  Literally Matthew wrote,

they worshiped him and they doubted”. (cf. Mark Allen Powell, Loving Jesus, in Stoffregen’s crossmarks.com).

So the eleven meet with Jesus, and in this story, they hear him voice the call that calls all of us.

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  and teaching them to obey everything that I have commanded you”

It is a call to a mission; a purpose.  We, who have encountered the transcendent God, in Jesus, the person who lived his life completely for others, are called to be people who go into the world with that message.

We are called to commit ourselves to a life for others.  We are called to go out and be communities of people who enact that drama of death and rebirth, which is what baptism does; death to a life lived for self alone, and rebirth into Christ’s life; a life for others, a life grounded in the ultimate reality of love.

But who has the courage to live that way?  Who has enough faith that love will win, to trust, in the face of life’s challenges?  Who can live without being overwhelmed by doubt?

We need help, and so again, we hear the promise, this time on the lips of the risen Christ, saying to all of us:

“remember, I am with you always, to the end of the age”

What does this mean?  It means that God is with us; always with us.  With us at the joyful prospect of a fresh new year of school, and with us in the painful process of walking through “the valley of the shadow of death.”  With us, giving us the courage to trust, so that, grounded in love, we can live our lives for others.

This is what he means when he calls his disciples to teach fellow disciples, as he says “to obey everything that I have commanded.”   That is, to love our neighbors as ourselves.  To turn the other cheek.  To go the second mile.   To forgive when someone sins against us.  To forgive even 70 x 7 times.

It means to learn the lessons of the beatitudes, that it is the poor who are blessed with the kingdom.  The peacemakers are the children of God.  The ones who hunger and thirst for justice are the ones who will be filled.  That the meek are the ones to inherit the earth.

Who can commit to such a life?  Those who hear these words:

“remember, I am with you always, to the end of the age.”

 


Hierarchies: How to Interpret the Present Time

Sermon on Isaiah 5:1-7 and Luke 12:49-56 for Pentecost +13C, August 14, 2016

Isaiah 5:1-7
Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes.

And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard. Screen Shot 2016-08-12 at 4.53.46 PMWhat more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes?

And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it.

For the vineyard of the LORD of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!

Luke 12:49-56

“I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

He also said to the crowds, “When you see a cloud rising in the west, you immediately say, ‘It is going to rain’; and so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat’; and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?”

Wikipedia says that there is no real Chinese source for it, but in popular culture, most people believe that there is a Chinese curse that goes:

May you live in interesting times.Screen Shot 2016-08-12 at 4.57.32 PM

We are living in interesting times! Is it all bad news?  How do we interpret the present time?  What in the world is God doing?

We are going to start with our wisdom tradition, our sacred texts, and then use them to look at our own present time.  What we are going to see is that the subject of the legitimacy of hierarchies is now on the table in a new and powerful way.

First we are going to start with the text from the prophet Isaiah.  As we do, think about the word “desire.”   This text is about desire.  It is about God’s desire.  God has a longing, perhaps we could say a need.  Recognizing that all human language about God is metaphorical, we could say that this poem in Isaiah is about God’s desire.

Apparently, God wants some nice wine.  So he plants a vineyard on a fertile hill.  Isaiah says,

“He dug it and cleared it of stones, and planted it with choice vines”

Our version of the text says that God “expected” good grapes.  Literally the word means God “waited for” good grapes, the way someone lingers, wanting something to happen.  In other words, God had a desire.

The vineyard poem is about God’s desire to be in relationship with his people, Israel.  Like a person looking forward to nice wine after months of preparing the land, planting the seed, tending the vines, harvesting and vinting the grapes.

Think about this: we are a community that makes some pretty bold claims.  After making the claim that there is a God, we follow it with the even bolder claim that God has a desire that includes us.  God longs to be in communion with us.  This is what some theologians call the “One Story” that drives the whole biblical narrative.  (specifically, Jay E. Johnson in “Divine Communion”)

What could possibly go wrong?  Well, as it turns out, plenty can go wrong.  What does Isaiah say went wrong?

[God] “expected justice, but saw bloodshed; righteousness, but heard a cry!”

God “expected” – waited for, longed for, desired the fine wine of justice; a community without poverty, discrimination, oppression or violence.  It was not only that God had a desire for us to be in communion with Godself, but that we would be in communion with each other.

This is one of the radically new innovations that Israel gave us: a conception of a Divinity that was actually concerned with morality.  Not just personal private morality, but public, social morality.

Hierarchy and SpiritualityScreen Shot 2016-08-12 at 4.54.47 PM

In Isaiah’s day, there was a rigid hierarchy; a few were at the top, living well, but the majority were poor and oppressed.  If anyone is being oppressed, if there is injustice, if there are people crying out, suffering violence, God is not getting what God desires.  The vine God planted is producing sour grapes.

How could God be happy with that condition?  How could a father or a mother be happy if one of their children was cared for, secure, and well, while another was being discriminated against, targeted for neglect or abuse, treated violently?

Spirituality begins with the understanding that God desires you; God longs to be in communion with you.  You are the object of God’s desire.  You are God’s fine wine.

And then, genuine spirituality opens our hearts to the other, the stranger, the one who is different.  And we become aware that his neighborhood is not safe, like ours is;  that she has been the victim of abuse; that he is being discriminated against, that their children grow up suffering violence.  And just like God, I am not okay with that.

God’s desire, as the prophet-poet imagines it, in the end, that this wine is shared at a table; a banquet, where people from East and West and North and South come together.  A common meal shared among equals, with no hierarchy is the opposite of a community of injustice and violence.

Isaiah interpreted his times as dangerous times, headed for calamity.  He was persecuted for saying so, but he was right.

Jesus Interprets the times

Were things any better in Jesus’ times?  No, they were not.

Jesus’ analysis of his day was that, again, calamity was coming.

Jesus’ words are shocking.  We hear Jesus called the Prince of Peace.  What does he mean that he came not to bring peace, but a sword?  We think of Jesus teaching us to love, not to cause all these family divisions.  What could he have meant:

“they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law”?

Let us note that this is not the only time Jesus said things that sounded anti-family.  What was he getting at?  First, notice that the “axis of separation” is located “precisely between generations” – as John Crossan has written.

He goes on to observe that:

“The family is society in miniature, the place where we first and most deeply learn how to love and be loved, hate and be hated, help and be helped, abuse and be abused. It is not just a center of domestic serenity; since it involves power, it invites the abuse of power, and it is at that precise point that Jesus attacks it.”
— Crossan, John Dominic. Jesus (p. 67). HarperCollins. Kindle Edition.

It was the hierarchy that defined power relationships that was the problem.  In that rigid structure, into which you were born, patriarchal chauvinism was the way things worked.  The older generation had power over the younger generation.

Time and again, hierarchies exist to keep those with the power in power, at the expense of those who are on the lower rungs.  Power corrupts, as the saying goes.

The Kingdom Alternative

Jesus’ alternative vision was what he called the “kingdom of God.”  Unlike hierarchical Screen Shot 2016-08-12 at 4.54.28 PMfamilies, the kingdom was open to all on an equal basis.  The kingdom, just like Isaiah had imagined, was like a wedding banquet in Jesus’ parable.  It was open to everyone who would come in and sit at table together.

Reading our Times

So how do we read the times today?  It is tragic that today we are aware that the family is the location for abuse in so many cases.  The number of abused children, and battered spouses is staggering.  Just a couple of examples selected from a huge data base:

Many LGBT youth are at high risk of homelessness, often as a result of family rejection and abuse.  LGBT youth make up no more than 10% of that population segment, yet total 40% of homeless youth.”

According to the U.S. Department of Justice, between 1998 and 2002:

“Of the almost 3.5 million violent crimes committed against family members, nearly half were crimes against spouses.”

As scholars tell us, the family is society in miniature.  It is where we learn to internalize the hierarchies that we then take for granted as simply “the way things work.”

Our Calling

But there is an alternative.  Jesus’ vision, which he called the kingdom of God, is a vision of a radically egalitarian and radically open community.  As the church, we are called to respond to Jesus’ vision in at least three ways.  Screen Shot 2016-08-13 at 3.01.43 PM

First, we are called to model that egalitarian, non-hierarchical and radically open community.   Among us there is supposed to be no significance attached to any hierarchies including of race, status, or gender.

As Paul said, in this community:

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female”  (Gal. 3:28)

We are called to model that community.  As our Presbyterian Constitution says, one of the six great ends, or purposes of the church is “The exhibition of the Kingdom of Heaven to the world.”   We are called to be the one place where power hierarchies are deconstructed, and everyone is valued; where no one is shut out, and where there is no discrimination.

Not only are we called to model the non-hierarchical kingdom, we are called to be a place of refuge for those who have been abused.  We are to be the one place where people from dysfunctional families can find an alternative family who will love unconditionally.  We are the place where healing can begin; a safe place where instead of fear and shame, people find safe welcome and acceptance.

Third, we are to be the advocates who call our society to justice.  We are the ones who lift up our voices and our votes to advocate for policies and practices that protect the powerless.

We seek to hold accountable everyone with power to use their authority to do justice and protect the vulnerable.  We are called to be the allies of the ones who are discriminated against: for women, for children, for gay people, for black lives, for the poor, for immigrants, for all the people that are the subjects of God’s desire for humanity.

A Sword?  Division?

Sometimes the  nature of this egalitarian and open community that we are called to be is not what everybody wants.  Sometimes the hierarchies react to calls to end oppression and to do justice.  Sometimes, in other words, there is push-back from the ones benefiting from the hierarchies that put them at the top.

This is exactly what Jesus expected.  This is why there may be the division that Jesus spoke of.  We are okay with that.  If our embrace and support for those who are suffering makes us suffer, so be it.

We began today by reflecting on God’s great desire for communion with us.  We are God’s vineyard from which he desires us to be his fine wine.  And that desire in God’s heart for us, we saw, immediately entails God’s desire for our communion with each other – expressed in just and safe relationships with each other; justice and non-violence.

Both Isaiah and Jesus knew that calamity and division follow, when justice is denied and when violence is condoned.

How do we interpret the present time?  We interpret it as a time in which there is a lot of progress that has been made, but still a long way to go.  At least we can be glad that the lights are on, and we are now aware of what used to go on in the dark.  There are video cameras that reveal what happens on our city streets.  There is solid research that reveals the extent of the problems we face.

How do we interpret the present time?  We interpret it as time to be the community God calls us to be.  This means we fully embrace the fact that personally, we are the subjects of God’s desire for communion.  We nurture that communion by our daily spiritual practices.
It means that we respond to the call to be the healing refuge to people who have been hurt by unjust hierarchies of power.

It  means that we embrace our role as allies and advocates, even in the face of opposition.

It means we live into that vision of the kingdom, the open table, the banquet, the community of welcome to everyone and justice for all.


Beyond Binaries

Sermon on Luke 10:38-42 for Pentecost +9, July 17, 2016

Luke 10:38-42

Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

The story of Mary and Martha gives us a perfect moment in which to discuss a hugely Screen Shot 2016-07-16 at 12.38.14 PMimportant issue in our day.  That is the natural human tendency to think in binary categories.  We tend to think in terms of black and white, good or bad, us or them, friend or foe, all or nothing.  We learn to think in these ways because they seem to work; they help explain the world.  You are either alive or dead.  You are part of my family, a relative, or you are not.

We will have an election this November, and one will be the winner, the other the looser.  There are a lot of binaries that explain the world of our everyday experience.

The Gender Binary

Another binary we use is gender: there are men and women.  In every culture, including Jesus’ culture and our culture, there are gender-specific roles.  Men do some kinds of things, women do others.

What we are going to see is that Jesus frequently rejects binaries.  They are simply inadequate.  He does this a lot.  And he does it in a double sense in this story we read.

Jesus and his followers go to the home of two sisters, Mary and Martha.  There is no man mentioned, and no explanation for why not, so we will suspend speculation and just run with the story as it has been given by Luke.Screen Shot 2016-07-16 at 12.46.51 PM

Martha does the culturally-expected thing to do: she provides hospitality to them.  With no word about what an enormous burden it must have been to suddenly host a dozen or so guests, she welcomes them in.

In her culture, she expects to do what women should do: the kitchen work.  But in this story, we see that Jesus rejects that binary gender-role tradition.  When Martha asks Jesus to help him get Mary back into the kitchen where she belongs, Jesus refuses.

He does so gently.  He knows that binary categories are deeply entrenched.  If it is hard to feel normal about driving on the left when you visit London, it is all the more difficult to feel good about overturning the habit of thousands of years of human social structuring.  So Jesus says, with compassion,

“Martha, Martha, you are worried and distracted by many things;  there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

Mary as a Disciple

Notice that there is another level of binary gender-roles that Jesus is rejecting here also.  It is not just that Mary does not have to stay in the kitchen, what is more, Mary can take her place with the men as a learner, a disciple, sitting at Jesus’ feet, the way students sat at the feet of their teacher.  Mary is being respected, intellectually, on the level of men.

So, not only did Jesus take time for women, not only did he heal sick women, not only did he reach out to excluded women (like the woman at the well), Jesus went further.  Jesus invited women into the inner-circle of disciples.

It took us many years, after Jesus, to open the door to women in ordained ministry, but finally we did.  The fact that it is still difficult for women to receive a call as pastor shows how pernicious binary thinking is.

Physical-Spiritual Binary

There is yet another level of binary thinking that this story dismantles: the binary distinction between the material and spiritual.  Jesus had to eat.  So did the others.  So, someone had to be in the kitchen.   But it is also important to feed the spirit.  It is important to take time out to fill your soul.

For years this story of Mary and Martha has been read as a story about practical work and the contemplative life, as if Jesus were holding up one above the other.  But the fact is, they came to the house for food and shelter.  People do not live by bread alone; neither do we live long without it.  The binary of physical versus spiritual work is a false dichotomy.

Both sisters were doing good work; but Mary had the priorities right.  Nurture the soul by attending to Jesus first.  Then you will have the motivation to go out and serve.  Then you will know how to direct your efforts according to Jesus’ agenda.

Jesus: Rejecting BinariesScreen Shot 2016-07-16 at 8.39.16 PM

Now let us take a step back from this story and look at the wider question of Jesus and binary thinking.  It is clear that Jesus rejected all kinds of binaries, not just gender, male-female binaries.

Jesus also rejected the pure-impure binary.  He touched impure lepers and allowed himself to be touched by sick people.

Jesus rejected the good-person, bad-person binary.  He ate at table with known “sinners.”  He kept company with hookers and notoriously not-good people.

Jesus rejected the binary of blessed or cursed people.  He did not believe that blindness or premature death was evidence of God’s punishment.  He made the categorial statement that God causes his sun to shine and rain to fall on the fields of the evil and the good, without distinction.

Jesus even rejected the us-them binary of Jew vs. Gentile, which entails a rejection of friend vs. enemy.  He even went so far as to tell his followers to love their enemies.  He traveled to Gentile places intentionally.  He healed Gentiles.  Even a Roman soldier’s servant.  He fed them.  He told parables in which non-Jews were the heroes and Israelites, even priests were the anti-heroes (remember the Good Samaritan).   And he demanded that his followers put away their swords instead of taking up arms against their enemies.  From the cross, he said, “Father, forgive them.”

The Inadequacy of Binaries

The problem with binary categories is that they simply do not account for real life.  Binary categories work great for us when we are children, but we are called as adults to put away childish ways.

Think, for example, about how fuzzy the border is between who is a part of your family and who is not.  There are half-brothers and sisters, 2nd, 3rd and 4th cousins, great aunts and uncles, and eventually we stop having names for people in our family tree, but the idea that there is a fixed line between family and not family is clearly a device of convenience, not a concrete reality.

Today, we know that there are many binaries that are simply inadequate to accept for real life.  Let us start with the central binary of the Mary and Martha story: male and female.

We now know that between one in 1500 and 2000 babies are born in which gender Screen Shot 2016-07-16 at 12.48.39 PMdifferentiation at birth is so ambiguous that a specialist is called in.  And physical manifestation of gender ambiguity is just the tip of the iceberg.  (see http://www.isna.org/faq/frequency)

We know that chromosomal ambiguity, in other words, not XX or YY occurs in one in 1600 births.  There are XXY chromosomes in one is 1,000 births, according to a Brown University study.

The list of medically defined non-standard conditions is long.  The male-female binary simply does not adequately account for reality.  It is a conventional way of looking at the world, but an inadequate one.

I had a philosophy professor in college who pointed out to us that everything in the world is either a chair, or it is not a chair.  That is true, but completely unhelpful.   That is how binaries work.  They are totally inadequate.

Romance: Binaries are Inadequate

We now are aware also that the binary category of romantic attraction is grossly inadequate to account for human experience (I am intentionally using family-friendly language, appropriate for a mixed group).  It is not just that the world is comprised of straight or gay people.   There is a huge variety of ways people are attracted to each other.

I know this is unsettling for some of us, but if we are to think clearly about gender and orientation issues, we must think like adults; adults who are willing to look at all the data we can find.

Other Inadequate BinariesScreen Shot 2016-07-16 at 1.32.35 PM

We live in difficult and complex times.  We live in a world in which so many people think that shooting other persons is allowable that we have a terrible problem in our nation.  Think of how profound the binary categories that are at work in our discussions: black and white people, us and them, the right to bear arms in the 2nd amendment vs. human lives.

It is precisely that kind of either-or thinking that has led, on the one hand, to racial discrimination, inner cities of poverty and despair, and on the other hand hair-trigger fear.  Binary thinking shuts down conversation and rules out compromise.  It makes finding solutions impossible.

On a world scale, we have grown comfortable with religious binaries of Muslim and Christian.  Some lump all Muslims into one group, as if that binary thinking could possibly reflect reality.   To live as if that binary was adequate is simply to have a child’s level of awareness of the world.  We are called to be adults.

Let us go even further, since Jesus himself calls us to go to this next step: as followers of Jesus we are called to reject the binary of friend vs. enemy.  This is as hard as it gets.  When people blow up other people or drive trucks through crowds of families to inflict death by scores at a time, everything in us wants to react with equivalent violent force against them.

Our Calling

So then, what does it mean for us that Jesus called us to love our enemies and to pray for Screen Shot 2016-07-16 at 12.42.37 PMthose who persecute us?   We start by rejecting the binary of friend vs. enemy.  We pray for the redemption of all who follow the path of hatred and violence.  We are aware that the biggest recruiting tool the terrorists have is the propaganda value of deaths by collateral damage that happens as we respond with violence to their violence.

It was not just at Mary and Martha’s house that Jesus rejected binary categories.  Jesus practiced what is called “non-dual thinking.”  Non-dual thinking means being open to mystery, which often entails being open to paradox.

Mystics from many traditions, not just Jesus in the Jewish tradition, have arrived at the same conclusion: that either-or thinking is inadequate.  Mysticism itself, including practices like meditation, contemplative prayer, and other mindfulness practices open the door of our hearts to non-dual ways of thinking.

Perhaps it was those frequent times when Jesus would break away from the crowds and spend time in meditation and silence that opened his heart to women, to the impure, to notorious sinners and to foreigners.

And once his heart was open, he could be a source of healing for them.  He could communicate God’s loving embrace of them by his loving embrace.

This is our calling today: to be followers of Jesus.  To be people who practice the practices of a Christian, including daily prayer and meditation, and who bear the fruit of the Spirit of love and compassion.  The world needs us to be these kinds of people now more than ever!


The One and the Many

Sermon on 2 Kings 5:1-16 & uke 4:16-30 for Pentecost +7, July 3, 2016
2 Kings 5:1-16
[unless you know the story already, it’d be a good idea to follow the link and read it first]

Luke 4:16-30

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read,  17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
     “The Spirit of the Lord is upon me,
        because he has anointed me
            to bring good news to the poor.
    He has sent me to proclaim release to the captives
        and recovery of sight to the blind,
            to let the oppressed go free,
     to proclaim the year of the Lord’s favor.”

 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, “Today this scripture has been fulfilled in your hearing.”  All spoke well of him and were amazed at the gracious words that came from his mouth. They said, “Is not this Joseph’s son?” He said to them, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’” And he said, “Truly I tell you, no prophet is accepted in the prophet’s hometown. But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months, and there was a severe famine over all the land;  yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.”  When they heard this, all in the synagogue were filled with rage. They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.  But he passed through the midst of them and went on his way.

I predicted the “Brexit” vote – the vote on whether Britan should exit from the European Screen Shot 2016-07-01 at 5.57.53 PMUnion, only, I predicted that Britain would not vote to leave the union.  I was wrong.  It just seemed impossible to me.  After the horrors of World Wars I and II, and after all these decades of peace and prosperity, why would anyone want to risk a return to the bad old days?

I guess they have their reasons, but it strikes me that it is always easier to undo unity than it is to create and maintain it.  It is far easier to take you ball and go home than to hang in there, and struggle for a compromise over the rules; ask any 10 year old.

Tomorrow is the fourth of July, the celebration of our nation’s independence.  I guess you could call it our original Brexit – we were exiting from the British crown.  We had our reasons that we all know well.

And we all know how difficult it was for us to create a new union out of those 13 original Screen Shot 2016-07-02 at 11.43.11 AMcolonies.  But we did.  We put the motto on our coins, e pluribus unum; out of the many, one.   It is a fragile unity.  We almost came apart.  We had a terrible civil war.  But our unity survived.  At least, so far.

The American Experiment

Some have spoken of our country as the American Experiment.  In many ways, we are an experiment.  The nations of Europe are ethnic-majority nations.  Spain is majority Spanish.  Germany is majority German.  America, by contrast has been, from the beginning, a voluntary amalgam of different ethnicities.  Unlike the forced unions of empires, who gobbled up their neighbors and colonies, merely to exploit them, we came together based on a common vision of our common good.

Wave after wave of immigrants have come to our country over the years.  The Irish came, Screen Shot 2016-07-02 at 11.48.30 AMthe Italians, the Poles, the Chinese.  Each wave was met with both welcome, by some, and resistance by others.  Plenty of resistance.  There were riots and violence.  People got killed.

Now, however, we hardly remember many of the struggles of the past.  Most of us have so many ethnicities in our bloodlines we have no sense of ethnic “purity.”  Most of us also have enough education to know that speaking of “bloodlines” is simply a metaphor; a fiction; a social construct.  In the hospitals, blood is blood; type matters, not race nor ethnicity.

The American impulse has been to keep adding, and stirring, and mixing different ingredients into this one gumbo unity.  We are all free to celebrate our ethnic origins, if they  are still important to us. No one minds a Scottish bagpipe parade or a Greek festival.  We feel obliged to respect each others’ heritages.  But the impulse we share is to participate in this common union, this American experiment.

Where does this impulse towards unity in diversity come from?  Any number of sources, surely, but we, in this faith community, receive added energy for this impulse from our theological tradition.  We begin with a singularity: God, as the common Source of everything.  And from that monotheistic foundation, we build narratives that work it out in flesh and blood.

Elijah and a Trans-national God

That is what we have in the Elijah story we read.  On the surface level, it is a healing story. Screen Shot 2016-07-02 at 11.52.00 AM Naaman has leprosy; he is healed by doing what the prophet Elijah tells him to do; dip in the Jordan River.  But of course, to say only that is to miss major motifs in the narrative.

Naaman is not an Israelite.  He is a Syrian, in fact a Syrian commander.  He has conducted raids on Israelite territory.  So, he is an enemy.  He has captured and taken slaves.  He is an outsider to Israel in almost every sense imaginable.  Foreign, enemy, and diseased in a particular way, such that Israel’s law considers him impure; he is a leper.

So, when the captured Israelite slave girl suggests to her mistress that there is a prophet in Israel who has access to God’s power, a significant theological claim is being made. Israel’s God is not a local deity; not Israel’s pet.  Israel’s God is the world’s God, and so has the power to act outside the bounds of ethnic Israel.

Another profound theological claim is made by the very assumption that Israel’s God is approachable in the interests of healing.  Israel’s God, as every Israelite knows, characteristically “hears the cries of his people” and heals them, liberates them, sets them free; in other words, cares for them, loves them – and not only them, but also the stranger, the resident alien in their midst.  What about non-Israelites outside the borders?  This story answers that question.

So Naaman goes to see if it is true.  He takes with him an enormous amount of money.  In the ancient world, gods could be helpful and they could answer our pleas and prayers, but maybe not.  You never knew.  They could be coaxed, if not coerced, by providing what they wanted – which was primarily sacrifices – food for the gods.  The cash Naaman brought could provide a life-time’s supply.

But, when the offer is made, Elijah rejects the cash.  Another theological claim is being made.  Yahweh, Israel’s God is radically free.  Yahweh cannot be coerced.  There is no one rich or poor who has an advantage or disadvantage, except that God does tend to be on the side of the poor, as God is always against oppression.

The Letter Scene: Prophets and Kings

In the middle of the story is the almost comical scene in which the king of Israel  receives the letter from Naaman’s king, along with the money and gifts of clothing, asking the king to heal Naaman of his leprosy.  Why he got confused about who was supposed to have the power to heal, the king or the prophet, we do not know.

But this letter and its request terrifies the King of Israel.  He cannot heal anyone, but to refuse would be to risk giving offense, possibly leading to armed conflict.  So he tears his royal clothing, in an act of humility, and says the famous words:

“Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy?”

Again another powerful theological claim is being made in bold letters.  The prophets of Israel are far superior to the kings of Israel because they speak not from political or military power, but from God.  In contests between prophets and kings, and there are many conflicts, lots of prophets suffer and die.  But in the end, their words prevail.  Political power is never the last word.

By the way, whoever wrote this story and the others with it concluded with the story of the king of rump Israel (Judah) being killed in Babylon, as the prophets  had warned.

So, in this story, it is the foreigner, Naaman, the enemy, the impure diseased one who gets to announce the narrator’s primary theological point (albeit in a slant way, appropriate to his theologically foreign perspective).  After he sees that he is cured of his leprosy he says:

“Now I know that there is no God in all the earth except in Israel”

Jesus and the Naaman & Elijah Story

This story is important for us.  It is one of the two stories that Jesus references in his Screen Shot 2016-07-02 at 12.24.47 PMinaugural sermon in Nazareth, according to Luke 4.  After reading from the prophet Isaiah at the synagogue gathering, Jesus said that today, they were witnessing the fulfillment of the hope Isaiah had given them: that Israel’s God would once again work for the liberation of his people.

God would announce the good news of Jubilee, the forgiveness of [monetary] debts, the restoration of land, sight to the blind, and freedom from oppression.  The Spirit of the Lord was anointing Jesus, so this would be good news to the poor.

And then, after that wonderful and welcomed news, Jesus said something that spoiled the party and made them all angry.  He referenced two stories, one of them was the one about the healing of Naaman, the Syrian leper. Jesus implicitly asks the question: why did God heal that man; a foreigner?

“There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.”

In other words, Israelites do not have an exclusive claim on God’s grace and goodness.  God is not Israel’s pet.  It is not the healing and the common good of Israel alone that God is concerned with, but humanity’s healing and common good.

So, expect God’s project not to be identical with a nationalist project.  God’s project is much bigger.  In fact it is global.  From God’s perspective, humanity is one.

Well, for people whose project really is national and no more, this is the rhetoric of treason.  And traitors must die.  In this bizarre little story we read that after Jesus said that,

“When they heard this, all in the synagogue were filled with rage.  They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.”

How Jesus escapes getting killed, before he barely had a chance to begin is a mystery, not explained.  This text is probably a Lucan creation, but it has been created to make theological claims that matter.

Jesus’ announcement of the kingdom of God is good news only to those who want the kind of kingdom that Jesus believes God runs: a world-wide kingdom.  The God who wills healing and liberation for people is the Creator-God of all people.  The God who wills the common good wills the common good for all.  From God’s perspective, humanity is one.  Not knowing that is part of the sickness he can heal.

The Oneness Goal: God’s Endgame

Oneness is not only the original condition of creation, it is also the biblical vision of the Screen Shot 2016-07-01 at 6.06.13 PMultimate goal of creation.   From the admittedly parochial Jewish perspective of the first century, there could be no greater disunity than that between Jews and  Gentiles.  And that is what Paul says is completely overcome by God’s messiah, the Christ.  In Christ, the dividing wall of hostility has been demolished, according to Ephesians (2:14).

In fact, the end vision, God’s endgame, let’s say, is a final complete and universal  unity in which God will:

“gather up all things in [Christ], things in heaven and things on earth.” (Eph 1:10)

How can we not hear, in that vision, a call to work towards that end?  Our vision must be of a reconciled humanity in which the enmity has been erased.  It is not at all that Jews have become Greeks nor that Greeks have become Jews, but that the wall of hostility has been eliminated.  Jews and Greeks stand for all such animosities.

Celebrate the 4th

What does that mean for us?  Tomorrow, on the forth of July, let us celebrate this American experiment.  Let us celebrate that from the many, one nation has emerged, large-hearted enough to embrace great diversity.

And let us have eyes wide open to the struggles of our days, that mirror the struggles of former generations of Americans, to live fully into that vision of openness to strangers.  The work is not finished.

In every conversation about “people coming into our country” let us stand up for the newcomers who are different so that we do not replay the hostilities that put an ugly blotch on the record of our past.

Let us rather be people who live into the vision of Torah, that God’s healing is for all people.  Let us live into the vision of Jesus whose work extended beyond the borders of ethnic Israel, and whose kingdom knows no walls of hostility.

The theological and very personal question to reflect on this weekend is this: if our source and our final destination is union, then what kind of way of relating to others am I called to – both as an individual person, and as a part of this American experiment?


The Impulse Control of the Kingdom

Sermon on Luke 9:51-62 for Pentecost +6, June 26, 2016

Luke 9:51-62

When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set towards Jerusalem. When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” But he turned and rebuked them. Then they went on to another village.

As they were going along the road, someone said to him, “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

You can go to the store for fresh fruits and vegetables, healthy food, because to you plan to Screen Shot 2016-06-25 at 3.01.17 PMeat right, and then you come to the check-out line.  There they are, all the tempting candy bars, right there at eye level, within easy reach.  You feel the impulse to make an exception, just this once.

Even at one of my favorite fruit and vegetable markets they put chocolate turtle candies right there at the register. The store manager knows you have that impulse.  They call the little items they put near the cash register, “impulse items.”  Impulses are powerful.  Impulse control is hard.

We have to teach our children impulse control; it is not natural.  It can be learned, but not without discipline.  Impulses feel so natural, and therefore, so right.  We hear ourselves making up excuses why indulging our impulses will be OK, for us, since we are exceptions to the rule.

But impulses can lead to very bad, destructive outcomes.  It is not just a matter of diet.  We have all kinds of impulses: from verbal impulses to self-asserting actions.  And impulses that we act on can lead to everything from poor health to ruined relationships.

Learned Impulses

Some impulses are natural, like the desire to eat something sweet, or salty.  It is just an appetite.  Other impulses are learned.  We grow up in a culture with its own values and perspectives which we absorb through the process of socialization.   The values and perspectives that we are socialized to accept become completely internalized to the point that they feel unquestionably natural.

For example, we feel a sense of respect for our flag.  A flag is just a multi-colored cloth. Screen Shot 2016-06-25 at 3.06.00 PM But a flag is, for us, a symbol of our nation, our people, our history.  When we see it, we feel something deep.  We feel loyalty and identity, perhaps gratitude.  It feels completely natural.  And, we do not feel that for anyone elses flag.  Our natural feeling is not at all natural, like breathing is natural.  We learned it.

Learning in Families

I want us to focus on a specific set of impulses today, and the implications of acting on them as people of faith.  They are the impulses we learn as we grow up in our families and the cultures that our families live in.

The texts that we read from Luke’s gospel are going to challenge us to examine our impulses and ask which of them are helpful, and which do we, as people who seek to follow Jesus, need to find the strength to have impulse control to resist.

Families are important to us today, but they are different from families in Jesus’ day.  We Screen Shot 2016-06-25 at 3.08.56 PMfeel natural in a home with just parents and children.  That would have seemed odd, if not morally bad in Jesus’ day, unless perhaps your parents had died.  The extended, multi-generational family was the expected norm.

And although we get a strong sense of identity from our families, nevertheless, we feel totally free to have careers different from our fathers’, to move away from where our parents raised us, to marry whom we choose.  We do not carry around a multi-generational family reputation anymore.  All of that was different in Jesus day.

Radical Demands

So, when Jesus says things that are critical of the family, things that relativize its central role, or that minimize obligations to family, they sounded even more radical in his day than they do in ours.   But they do indeed sound radical in ours.

A man wants to follow Jesus, but wants first to be there for his aging parents, until they die – and Jesus has a problem with that?  What’s up with that?

It is hard not to hear rudeness in his voice when he says to the poor guy:

“Let the dead bury their own dead”

Why would he say that?  I love Marcus Borg’s comment.  Jesus was saying that:

“there is a way of living that amounts to living in the land of the dead. [but] it is possible to leave the land of the dead.”  

Jesus: Uncovering the Life, Teachings, and Relevance of a Religious Revolutionary (p. 197).

Are there ways of living that I have assumed are natural but that are actually deadening me to something important?  Are there ways of looking at the world and being in the world that I inherited from my family and the culture we live in that have produced impulses that are life-taking rather than life affirming?

If there are, then, because of socialization, they are going to feel 100% natural and normal.  Am I willing to be open and vulnerable to having them critiqued?  This is where it can get hard to follow Jesus.  But also where it is crucial.

The Tough Part of Following Jesus

There are some things about learning to follow Jesus that feel instantly wonderful.  Learning Jesus’ way of knowing God, as loving and forgiving, like the perfect Father who sets you free from guilt and shame and loves you into the family, even after you have been the prodigal child – that is liberating.  It feels great.

But, following Jesus has a non-nonsense tough side.  There are commitments that may Screen Shot 2016-06-25 at 2.57.23 PMprove uncomfortable.  It is like the third lap in a four lap race; there are times when it is hard.  It is like not having anyplace to get a good night’s rest.  Jesus is does not back down from the hard part:

“Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.”  

But come, follow anyway.  Yes it will get difficult, but you do not get to enjoy the harvest without getting out there in the dirt, in the sun, with a plow in your hand for hours at a time.

“No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

And again, this was his response to someone who wanted to go back home for some goodbyes to the family.  But maybe the family was pulling in a direction away from the kingdom of God.  Can families do that?  How could family ties keep a person tied down to a place that would prevent them from following Jesus on the road of the kingdom of God?

The People We Feel Free to Hate

Now we come to the story about the journey through the Samaritan village.  Jesus sent some disciples ahead to make arrangements – maybe for lodging or meals – and they got resistance.  Samaritans did not want to have Jews around.  The disciples get offended:

“they said, “Lord, do you want us to command fire to come down from heaven and consume them?”

Here it is in plain sight, like a day-old dead armadillo in the middle of the road.  The ugly specter of ethnic animosity is sitting there without any sense of sheepishness.  Samaritans hated Jews, and Jews are ready to return the favor.

They wanted to call down curses!  Can you imagine suggesting that to Jesus?  What were they thinking?  It would be like asking Gandhi to shoot someone.  Asking the one who said, “turn the other cheek” and “blessed are the meek” and “forgive us as we forgive” – to get into the cursing business?!

This suggestion produced one of the strongest responses Jesus ever made:

“But he turned and rebuked them.”

They simply found another village to go to.

Why So Ready to Despise?

Let us ask ourselves the question: why were James and John not embarrassed by their own angry, vengeful, violent impulses?  Why were they not ashamed to actually suggest a violent response to Jesus?

I suggest it is because it felt so natural.  It felt unquestionable.  They absorbed it growing up.  It came with mother’s milk.  It came from their families.  You can just hear their thinking:

“Of course Jews hate Samaritans!  They are ethnically contaminated.  They are religiously heretical.  They are in our space, on our land.  They are dirty and uneducated.  What planet are you from that you don’t get it?”

The impulse to despise people who are different from us, feels natural.  It feels normal.  It feels completely justified.  And it is completely wrong.

An Example

This is no small matter.  In Croatia, I lived within a half an hour’s drive, in more than one Screen Shot 2016-06-25 at 3.18.00 PMdirection, from mass graves, dug by people who called themselves Christians, filled with the bodies of other people who called themselves Christians.  Why?  Because some were Serbs and others were Croats.

There is no toddler who can distinguish between Serbs and Croats.  There are some minor language differences.  There are denominational differences between Orthodox and Catholic Christians, but they too are minor, but children do not know or care about those.

But by the time the children are in high school, they know whom to hate.  They have been taught.  And it feels normal.  And it was taught at the breakfast table and reinforced by the conversations at the dinner table.  In other words, it came from their own dear families.

“there is a way of living that amounts to living in the land of the dead. [but] it is possible to leave the land of the dead.”  — Borg, again. (p. 197).

Disgust

We all know what the feeling of disgust is.  We all have things that disgust us.  Some smells are automatically disgusting.  Some sights are disgusting.  Seeing some behaviors disgusts us.  Some of these disgust emotions are actually natural.  Others have been taught to us by our cultures, by our families.

We feel disgust impulsively.  Just the way Jews do when they see Samaritans.  Just they way Serbs and Croats were taught to feel towards each other in many families (not all!  thank God!).

I’m using Serbs and Croats as an illustration, partly because they are neutral for us, so we do not get our defenses up thinking about their conflict, and partly because, as you know, I lived in the war zone that was the aftermath of their civil war.

But neither Serbs nor Croats produce a disgust response in us.  We have no impulses to despise them.

But let us ask the question today: who are the people we find disgusting?  Who are the people that we feel the impulse to despise?

Muslims?  Arabs?  Hispanics?  African Americans?  Gay people?

Uncomfortable Conversations

It is totally uncomfortable talking about this, is it not?  And we get tired of talking about it.  I hear people say that they are tired of talking about racial tensions.  Haven’t we beaten that issue to a pulp?

Bringing it up again is like being exhausted with no place to lay your head and get some sleep.  It is a fun as being out in the field, in the sun, with a plow in your hand.  Well, foxes have holes, but that solves nothing.  We need to keep our hands to the hot, dirty, difficult summer plow.

Yes, it is hard to keep the conversation about these issues going.  But the only ones calling for them to stop are the ones in the positions of power.  Black people do not think the race issue is settled in America.  Muslim Americans do not feel accepted by large segments of our people.   And how should Hispanics feel in this present climate?

This is serious.  Jesus’ strongest rebuke came from people who felt totally natural and justified in their animosity.  But the road forks right here.  One direction is following Jesus.  The other direction is to go back to the way the family always did things.  One way leads to life.  The other way is the land of the dead.  It is a fork in the road: we have to choose.

The Way of Life

The good news here is that Jesus’ way does really lead to life.  It is the path of warm Screen Shot 2016-06-25 at 2.58.15 PMwelcome and embrace of the other, the stranger, the one who is different.  Jesus’ path leads to a table where people from East and West and North and South sit together, enjoying the rich banquet food of the kingdom.  Does it take a huge leap of faith to believe that?  Then the invitation “follow me” is an invitation to take that leap.

It will be, perhaps, uncomfortable, at least at first.  It will feel awkward.  It will feel like it goes against tradition, and against family.  It may be exhausting before it feels rewarding.  Can we keep our hands to the plow anyway?

So, the questions we have before us, are simply these?

Who are the people that I find the impulse in me to despise?  Who are the ones who disgust me?

And, as a follower of Jesus, what do I fell called to do about that?


Silence Matters

Sermon on 1 Kings 19:1-4, 8-15a and Luke 5:15-16 for Pentecost +5, Father’s Day, June 19, 2016

1 Kings 19:1-4, 8-15a

Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the Screen Shot 2016-06-18 at 7.18.56 PMsword. Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there.

But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O Lord, take away my life, for I am no better than my ancestors.”

He got up, and ate and drank; then he went in the strength of that food for forty days and forty nights to Horeb the mount of God. At that place he came to a cave, and spent the night there.

Then the word of the Lord came to him, saying, “What are you doing here, Elijah?” He answered, “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”

He said, “Go out and stand on the mountain before the Lord, for the Lord is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” He answered, “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” Then the Lord said to him, “Go, return on your way to the wilderness of Damascus….”

Luke 5:15-16

But now more than ever the word about Jesus spread abroad; many crowds would gather to hear him and to be cured of their diseases.  16 But he would withdraw to deserted places and pray.

It is always complicated when times of celebration and sorrow come together.  We want to Screen Shot 2016-06-18 at 11.56.37 AMcelebrate Father’s Day with full hearts today, and yet our whole country is in the middle of grief over the worst mass shooting in our history.

We grieve with the families and loved ones of the people of Orlando, especially today for the fathers who have lost sons.

We grieve for the gay community that once again has been targeted for harm.

We grieve that after all this time, humans still practice scapegoating victims, as we have done since the days we wore animal skins and bones in our noses.

We grieve that religion, again, has been invoked as a justification for violence – even if, in this recent case, it was evidently invoked cynically, for publicity by a deeply disturbed man.

I grieve for the fact that it is so easy for just about anyone to get guns, especially guns that were designed for the battle field.

I grieve that there are people who believe conspiracy theories, like that the government wants to take away everyone’s guns, and on the basis of that baseless belief, will never consent to any sensible restraints.  I grieve over the number of people who have lost their lives as a result.

It was quite heartening, on the other hand, to see the news that Muslim leaders here in America publicly condemned the violence, saying that nothing in Islam could be used to justify it.

Religion and Violence

Now, thinking people may, at this point object, and say that Islam is inherently violent.  Is Screen Shot 2016-06-18 at 6.20.20 PMnot ISIS a prime example, not to mention the Taliban and Al Qaeda?

But, as thinking people, we ask ourselves: is there any religion on the planet that has not been invoked to justify violence?  People who believe in violence will always find ways to use their religion to justify killing.  They always have; they always will, whether they are Jews, Christians, Muslims – even Buddhists!  If you are going to kill and risk being killed, it always helps to have God or the Gods or Karma or whatever backing you up.

As Christians whose faith grew up in soil of Judaism, we must confess the violence in our tradition.  What we are going to see today is that although there is violence in the heart of our tradition, there is more.

That “more” begins as a seed that grows into a beautiful flower.  There is a movement away from violence to an embrace of peace, which calls us to be people of peace.

The Elijah Story’s Seed

The texts for today from our wisdom tradition, beginning with the Hebrew Bible, will help us to see how this trajectory from violence to peace works.

First, we begin with terrible violence.  We read from the story of the prophet Elijah.  It began,

“Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword.”

King Ahab had told Queen Jezebel about the previous episode.  It was that famous story of the contest on Mt. Carmel.  All the 450 prophets of Baal were there.  They built alters to their god, and called for fire to come down from heaven and burn up their sacrifices.  Nothing happened.

Then, in the story, Elijah builds an alter to Yahweh, Israel’s God, places the sacrifice on it, and even douses it with gallons of water.  He prays for God to send fire from heaven to ignite the sacrifice, which God does.

All the people watching are instantly persuaded that Elijah’s God, Yahweh is the true God, so Elijah tells them all to grab their swords and slaughter all the prophets  of Baal so that none of them escapes alive.

This is what king Ahab told Queen Jezebel, a follower of Baal, about, which is why she promised to kill Elijah, which is why he ran away to the mountain, where our text begins.

So, our wisdom tradition, our scriptures, have divinely sanctioned violence, which no one can deny.  And this is only a single incident.  A couple of  years ago we all read the bible in 90 days .   Some of you were astounded by the frequency and brutality of the violence in its pages.

Let us admit that yes, these texts from the Iron Age reflect the values and ethics of those violent times.  Just like they reflected misogyny and patriarchal hierarchies, just like they reflected homophobia, just like they had blood taboos and many practices that we have left behind.

But even in the context of those rough times, there are seeds planted, that can, and do, grow in to a beautiful alternative.

The Prophet’s Vision of Peace

We see those early seeds planted, for example, in the vision of the prophets.  Elijah was Screen Shot 2016-06-18 at 6.24.01 PMnot a writing prophet, but others left us a record.  Even from as distant as the eighth century before the time of Christ, we read of a vision of a future day when, as Micah said, when:

“they shall beat their swords into plowshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war any more;”

The prophet Isaiah held out the vision of the peaceable kingdom with these famous words:

The wolf shall live with the lamb,
the leopard shall lie down with the kid,
the calf and the lion and the fatling together,
and a little child shall lead them.
The cow and the bear shall graze,
their young shall lie down together;
and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy
on all my holy mountain;
for the earth will be full of the knowledge of the Lord
as the waters cover the sea. (Isa 11:6-9)

These visions of the peaceful future are the seeds, planted even in that violent soil of the Iron Age, that take centuries to germinate, but finally come to flower in the life and teachings of Jesus.  As followers of Jesus, we are called to be people of peace.

“Blessed are the peacemakers” Jesus said, in the Sermon on the Mount, “for theirs is the kingdom of God.”

We follow Jesus who did not allow his followers to use violence to protect him, even to protect him from certain death.  When the soldiers came with swords to arrest him and Peter tried to defend him Jesus said,

“Put your sword back into its place; for all who take the sword will perish by the sword.”  (Matthew 26:52)

Scholars of the historical Jesus have pointed out that the proof that Jesus’ movement was non-violent was that when Rome was convinced that he was a threat to their order, Jesus alone was killed, and not his disciples also.

Violent movements were suppressed, in the Roman empire, by slaughtering all the supporters.  Non-violent movements, like Jesus’ or like his predecessor John’s were put down by simply removing the leader.

Imitating God

We have been studying the the topic “What Was Jesus Thinking?” these past few Friday evenings.  We have seen that the ethical framework, the paradigm or the pattern for our morality is, and has been since the Hebrew Bible, the imitation of God.   We are to be as God is, to each other.

This brings up a difficult challenge – how do we know what God is like? In the ancient times, people conceived of God as a king, only greater than the greatest human king.   As king, God could, and did, use violence just as human kings did.  It was normal and accepted.

The way the biblical story goes, God manifested God’s presence in violent images: think of Moses on Mt. Sinai, a volcanic mountain, billowing black smoke, thundering and lightening, quaking, producing awe,  if not sheer panic.  (see Exod. 19)

Alternative Images of God

But even in those times, there are other, alternative images of God that, like the seeds of the prophet’s visions, take time to grow.Screen Shot 2016-06-18 at 6.26.28 PM

We read in our text today about one of those seeds.  How does God become manifest to Elijah?  The story tells us that in his flight from angry queen Jezebel he goes to the same mountain on which Moses met God, Mt. Sinai, (in Kings they call it Mt. Horeb).

Elijah’s encounter with God begins with strong, violent images that echo Moses’ experience.  It says:

“Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake;  and after the earthquake a fire, but the Lord was not in the fire;”

The odd and surprising element here is that God is not best known by any of these violent images.  The Lord is not in the wind that breaks the rocks, not in the earthquake, and not in the fire.  How will God be manifest to Elijah?

“and after the fire, a sound of sheer silence.”

Here we have an entirely new and different way of understanding the Divine.  God can be encountered as the sound of sheer silence.  Of course it is a mystery.  It is an oxymoron: silence makes no sound.  A paradox.

Mystics of many traditions, speak of dual consciousness which is the way most of us think.  But, they tell us, the contemplative is able to think beyond the binary, either-or categories of the dual consciousness.  Non-dual thinking is able to accept that paradox is  often a path to truth.  How do we listen for God?  We listen for sheer silence.

Silence is completely non-coercive.  God is non-coercive.  The God of sheer silence lures us and draws us, in every situation, toward the good, the beautiful, and the true: towards peace.

Jesus himself practiced contemplative, silent wordless prayer.  In other words, he meditated.  We read in Luke about his pattern of spiritual practice:

“he would withdraw to deserted places and pray.”

He would withdraw” it says, indicating his lifestyle, his regular practice.  Jesus encountered God in silence.  So we, as followers of Jesus, make space in our lives for silence.  And in that silence, without the ego voice in our heads, with all of its judgments, its anger, its dualistic preferences, we become people of peace.

The fruit of the practice of silent meditation is a life that is less dualistic; what does that Screen Shot 2016-06-18 at 11.54.19 AMmean in daily life? We begin to think in far broader categories than binaries of friend or foe, good person or bad person, us or them.  We can begin to see that those old categories simply do not work any more.  They are wildly inadequate.

The contemplative mind does not have to have enemies to fight.  The fruit of the practice of silent meditation, in other words, is peace inside ourselves, and peacefulness and peacemaking with others.

So we can look at Muslims without either-or categories of friend or foe.  We can understand that the God who is known in sheer silence is a mystery far beyond our categories, even our religious ones.  We can open our hearts to the fact that there are millions of peaceful Muslims who hate violence, who reject ISIS, who simply want to raise their families in safety, just like us.

Let us be people, then, in whom those seeds grow and flourish.  People who regularly make space for silence, so that we can embrace the mystery of the God of sheer silence.  People who are at peace; people who make peace.


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