The Futility of Violence Proper 22 A

 

The Futility of Violence

It’s not a parable about wicked tenants. It’s about the futility of violence. How one approaches a parable like the one in Matthew 21:33-46, beginning on giving it a title, is problematic. A title which the parable, when told, it never had. Neither Matthew nor Jesus says, “This one is called: The Parable of the Wicked Tenants.” The title labels the tenant farmers as wicked for being unhappy about their situation. Most, if not all of them, have had their family ancestral farmland foreclosed due to debt and gobbled up by an absentee landlord. They are frustrated, not wicked. The lands the tenant farmers had lost was inherited land. It had been in the family for centuries. At the time of Jesus, and even more profoundly at the time Matthew’s gospel appears, farms and vineyards were often foreclosed and now owned by city-elites of the Roman Empire.

 

Another problem is a history of the church reading these stories as allegories – each character in the story, we say, is code for someone else. Looking at the allegory in Isaiah 5:1-7 some six centuries before Christ, one might have a legitimate point of making the owner of the vineyard God; the tenant farmers to be the kings and leaders of Israel, some of whom were notoriously corrupt; and the vineyard itself is Israel. Oh yes, and for centuries in Church preaching it has been assumed that the new “people who produce the fruits of the kingdom” was in fact the Church itself. To interpret the parable in this way, and cast Israel, or “the Jews,” as “wicked tenants,” means the Church established the very roots of anti-Semitism and Christians as “God’s new people.” Such interpretations persisted through The Holocaust, and today feed the increase of attacks on Jewish people and synagogues here in the U.S, and throughout the world.

 

As already noted, at the time of Jesus, and four decades later when Matthew’s gospel appeared, an unjust system of wealthy city elites who lent money to struggling family farms foreclosed them. The tenants needed to borrow money because of taxes to the Temple, toll-booth taxes, or tariffs, to move their goods to market, and further tribute taxes, or protection money, to be paid to the Roman Empire. Further, the Empire now “owned” the entirety of Judea, Galilee, and most of the surrounding territories. Any notion that “The earth is the Lord’s, and everything therein” had been usurped by the Empire and its need for more and more resources to sustain its power. God was no longer viewed as “the owner” of the vineyard. And the kind of violence one hears about in the parable is aimed more and more against the Empire, not God, eventually resulting in a sort of peasant revolt beginning in the year 66 CE, and crushed by Rome in the year 70, with Jerusalem and The Temple burned to the ground. Thus, the nearly 4,000 years of Yahwism and Abrahamic religion came to a halt – for there was now nowhere to make the appointed sacrifices.

 

This means that after the year 70 CE what we know as Rabbinic Judaism became normative. It had its origins in the years of captivity in Babylon and rabbis led the study of biblical texts while developing several different groups of texts to interpret what the God of Abraham, Isaac, and Jacob willed for creation and the people appointed to care for creation and one another. And although there were home communities of people who followed Jesus as a movement within this new form of Judaism, it would be sometime in the late 1^st century or early 2^nd century that anything like “the church” as an organized entity appeared. That is, the parable is not about Christians and Jews as we think and know of them. It’s not about God. It is about the Empire, or the State’s, oppression of the people of the land – peasant tenant farmers – through systems of property foreclosures, taxes, tolls, tariffs, and an armed military enforcing it all. The church’s collective misreading of this parable has not only caused the sustained existence of anti-Semitism and other forms of racism, but also blinded much of the church from recognizing the signs of what in the 20th century became the origins of authoritative, corporate fascism in Italy and Germany. Only a handful of Protestant Confessing Churches resisted the fascist oppression.

 

Standing among the ashes of Jerusalem, however, there are still deeper lessons to ponder. The futility of armed rebellion and violence was revealed. By the year 70 CE, some four decades after Jesus, the peasant revolts had failed spectacularly. This appears to have resulted in a never-ending spiral of violence up to the present day. In one corner, we hear Vladimir Putin just this week threatening to use “tactical” nuclear weapons against Ukraine and countries of the NATO alliance, calling into question just what constitutes a sovereign nation-state. In the other corner, is the president of the United States threatening to “annihilate” Iran and its entire civilization – one of the oldest civilizations on the face of the Earth – while also threatening to make all countries in north and south America client states. This also calls into question what constitutes a sovereign nation-state.

 

The parable also explores the themes of inheritance and who are rightful heirs of the land, and frankly, calls into question the very credibility if ancestral lands. At the micro level this means homes and farms, but at the macro level it means Empires absorbing more and more countries and territories. Willliam Herzog III, in his book, Parables as Subversive Speech, suggests the parable raises these still relevant questions: How can people and even sovereign nation states reclaim their honorable status as heirs, or as sovereign nations, if violent revolts always end in futility? Are there other ways to reassert their claims? [page 113]

 

The oldest strands of the four gospels are the Holy Week narratives in which Jesus eschews armed revolt, and instead, in proclamations like the Sermon on the Mount, the Lord’s Prayer, and other teachings, does exemplifies another Way – the way of non-violent resistance. It is how the early church operated until in the fourth century the Emperor Constantine elevated the church to Empire status. Others like Ghandhi and Martin Luther King Jr achieved at least temporary success through non-violent resistance. But even those gains are currently in danger of being reversed as the violence of empires appears to escalate.

 

Jesus asks us to pray for bread that is given daily. To pray for our debts to be forgiven as we forgive the debts of others. To hallow God’s name. For God’s will to direct all that we do and all that we say.

Blessed are those who know their need for theirs is the grace of heaven.

Blessed are those who weep, for their tears will be wiped away.

Blessed are the humble for they are close to the sacred earth.

Blessed are those who hunger for earth’s oneness for they will be satisfied.

Blessed are the forgiving for they are free.

Blessed are the clear in heart for they see the Living Presence.

Blessed are the peacemakers for they are born of God.

[The Casa del Sol Blessings of Jesus based on Matthew 5: 3-9, by John Philip Newell]

 

May our prayers be for the peoples and nations of the world to find a Way beyond the futility of violence so that all persons may live in peace and security.

Amen.  

Where Is Your Mind Proper 21A

Where Is Your Mind?

“Close your eyes. Take a few, deep, cleansing breaths…. Where is your mind?” At the end of each class, this is what my first official Yoga instructor, Sallie Rich, would ask us. “Where is your mind?” Are we thinking ahead to the next item on our to-do list? Are we thinking about a return to a past which, because so much has changed, is literally impossible to resurrect? Where is your mind? And, perhaps as importantly, where is our mind?

 

Paul, writing to the Church in Philippi, urges us to, “Work out your own salvation with fear and trembling.” The “you” in the text of his letter, is plural. As Christians, we are those people who belong to one another in Christ Jesus. Paul urges us to work out our salvation together as a community of Christ. Following Christ is not primarily about being an individual in Christ. Rather, through baptism we are made the Body of Christ in this age, in this world, and it is God who will make us who we are to become in the age to come. [Philippians 2:1-13]

 

So it is that Paul urges us, together as the community of Christ, to: “be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others.” Let the same mind be in you that was in Christ Jesus. Where is your mind? Where is our mind?

 

To illustrate this, Paul offers one of the most ancient and beautiful hymns of the Church: Let the same mind be in you that was in Christ Jesus:

who, though he was in the form of God,

did not regard equality with God

as something to be grasped,

but emptied himself,

taking the form of a servant,

being born in human likeness.

And being found in human form,

he humbled himself

and became obedient to the point of death--

even death on a cross.

 

Paul appeals to unity within the community. That unity cannot be achieved or maintained if individuals think only of their own interests or care only for their own pride. Unity requires

that all share a concern for the common good. Where is your mind?

 

Jesus is asked by some chief priests and elder where his authority comes from. Like every good rabbi, he asks them a question in return about John the Baptizer. [Matthew 21:23-32] “Did the baptism of John come from heaven, or was it of human origin?” The chief priests and elders immediately identify the question as a trick. And they are correct. “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ But if we say, ‘Of human origin,’ we are afraid of the crowd; for all regard John as a prophet.” So, they say, “We don’t know.” “Then neither will I tell you by what authority I do the things I do.” It’s as if he knows that they are incapable of experiencing the mind and will of God, which is the mind of Christ.

 

Then he tells a story about a father and two sons. The father asks his first son to come work in the vineyard with him, but the son says no. But later, he goes out to work with his father. He asks his second son to come work with him, and the boy say “Sure thing!” but does not go out to help. “Which one,” asks Jesus, “does the will of the father?” This one is a gimme. “The first,” they say! “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.” Sometimes it is utterly surprising when we discover who really gets it, and who does not. Where is your mind? Where is our mind?”

 

The Greek of the second son’s reply, “I go, sir,” is really, “I go, kyrie,” or, “I go, Lord.” Which no doubt recalls a saying of Jesus earlier in Matthew, “Not everyone who says to me ‘Lord, Lord [kyrie, kyrie],’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” This second son is to remind us of those who profess loyalty to Christ Jesus, but whose lives, whose actions, do not exhibit the kind of love, humility, selflessness, and concern for the needs of others more than for oneself that Paul lists as what it means to have “the mind of Christ;” we are to look not to our own interests, but to the interests and needs of others, so as to be of “one mind – the mind of Christ.” Where is your mind?

 

It would help us to read aloud each morning and evening these words of Psalm 25:1-8:

To you, O Lord, I lift up my soul; my God, I put my trust in you;

let me not be humiliated, nor let my enemies triumph over me.

Let none who look to you be put to shame; let the treacherous be disappointed

in their schemes.

Show me your ways, O Lord, and teach me your paths.

Lead me in your truth and teach me, for you are the God of my salvation;

in you have I trusted all the day long. Remember, O Lord, your compassion and love,

for they are from everlasting.

Remember not the sins of my youth and my transgressions; remember me according to your love and for the sake of your goodness, O Lord.

Gracious and upright is the Lord; therefore, he teaches sinners in his way.

He guides the humble in doing right and teaches his way to the lowly.

 

This is the mind of Christ. This is the reversal to which John calls us all. This is the repentance to which Jesus calls us every day. To turn back to the ways and the paths of God: the ways of compassion, humility, love, selflessness, to look out for the needs and interests of others, not our own – not to consider being made in the image of God as something to be grasped and exploited, but to empty ourselves; to take the form of a servant in Christ; to give selflessly, and to be of one mind; to be committed to the common good: to have the mind of Christ.

 

Close your eyes. Take a few, deep, cleansing breaths. Where is your mind?

The Urban Elites vs The Expendables Proper 20 A

 

The Urban Elite vs The Expendables

“Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?”  [Matthew 20:1-16] Thus says “a landowner   ‘ to some grumbling day laborers. We want to believe this is reasonable. We want to think this landowner is generous. We want to think that this is how God might treat us – all as equals. That is, we want the landowner in the parable to be God. Yet, all the facts of the situation Jesus describes does not represent the kind of God Jonah describes: “for I knew that you are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing.” [Jonah 3:10 – 4:11]

 

The facts of the story. The characters are a landowner, some unemployed day laborers, and a manager who works for the landowner. And, oh yes, the newly translated “daily wage.” The text, and previous translations, is more specific: it was a denarius. And of course, there is the audience to whom Jesus addresses this so-called parable.

 

In the previous chapter we are told there are large crowds following him wherever he goes. During which time some Pharisees ask him about divorce; the disciples try to fend off people bringing children to him to be blessed; Jesus rebukes the disciples, blesses the children and says, famously, “Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven.”; a rich young man who wants to know what he has to do to reap eternal life, to which Jesus replies “Get rid of everything and follow me”; the disciples, led by Peter, complain that this is too hardrd, and Jesus replies, “It will be easier for a camel to get through the eye of a needle than a rich person to enter the kingdom of God;” and finally he reminds them, “But many that are first will be last, and the last first.” It is then that Matthew has him tell this story. Presumably to clarify what he has just been talking about. And remember, there were no chapters or verses in the text, so this is a continuation of the story about the children and the rich young man and access to the kingdom of God and “eternal life.”

 

Under the Herodian kingship of Israel as a client state of the Roman Empire, cities ascended as economic centers, putting new pressures on the agrarian economy. As those who farmed and fished were beset with more taxes and tributes, that is protection money, the wealthier mercantile class in the cities bought up tracts of bankrupt farmland, reducing the farmers to tenant farmers or slaves. Many of whom were unemployed altogether. Our “landowner” would be recognized by the great crowds following Jesus as one of the Urban Elites who were now absentee landlords who would need extra laborers during planting and harvest seasons. Thus, employing these day-laborers for only one day at a time. They were considered Expendable. We can be sure many of them are listening to Jesus when he says, “The last will be first, and the first will be last.”

 

Despite having a property manager, our landowner personally goes out to hire some day laborers who are in the marketplace hoping to be hired and to earn enough to purchase a loaf of bread on way home. This is where the denarius comes in. Our Urban Elite offers a denarius to the first laborers he hires. It is impossible to reconstruct what a denarius was worth, but it is unlikely to be generous as the Urban Elites were known to depress wages, knowing they could hire an Expendable for as little a wage as possible. As he sees the need for more workers, he returns to the market place to hire more and more Expendables throughout the day, saying he will pay them “what is right.” The crowd is likely thinking, “Even a denarius is not ‘right,’ but we have to accept whatever it is these Urban Elites offer.” There is no negotiation. Take it or leave it.

 

At the end of the day, the landowner, who hired the Expendables at a pittance now asks his property manager to pay the day-laborers beginning with those hired last. He knows how those who worked all day are going to react when those hired last also get the denarius the early-birds were promised. The early-birds do complain. We have been in the hot sun all day long so we deserve more. Just the reaction our perverse Urban Elite landowner expected. It’s as if he was just waiting for the opportunity to let the grumblers have it. In fact, he intentionally has the last workers paid first so as to shame the ones who worked the longest! Just as the translation of denarius as “daily wage” fails us in understanding this story, so does the first word out of his mouth: “Friend.” The Greek here is not a friendly term. It intentionally calls attention to the difference in social status. At best it is something like, “Hey, buddy, what’s your complaint? We had an agreement to a denarius and that’s what you will get.” Adding, dismissively, “Take it and go. Get out of here!” Which to the crowd sounds like, “And don’t let me see you coming around here ever again.” They’ve all heard it before.

 

And many of them, and us, likely agree with the grumblers. We often like to think we deserve more – especially if we have worked harder and longer than others. I learned quickly in seminary when I once complained, like the grumblers, that I deserved a better grade on a paper because I had worked so hard, I was reminded by my professor that it did not matter how hard I had worked if I had not adequately answered the questions posed for the paper.

 

The Urban Elite takes it one step further when he proclaims, “Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?” I believe this is called adding insult to injury. The firm belief of everyone back then, declared at the outset of Psalm 24, is that, “The earth is the Lord’s and the fulness thereof, the world and those who dwell therein.” Those who ‘dwell therein’ are created in the image of God. Jesus came, in part, to remind us what God’s image is, and how our behavior ought to reflect that image in how we treat one another. The Bible is full of examples of how dangerous it is to say “I can do whatever I want with whatever I have.” There’s David, who has Bathsheba’s husband killed in battle so he can take her for himself. There’s Herod, king of the Jews, who is worried about the succession of his kingship has all the toddlers in and around Bethlehem killed to try to rid the world of Jesus. Or, the king in Matthew 22, who when invited guests say that they cannot come has their city burned to the ground. These examples suggest that “Am I not allowed to do what I choose with what belongs to me,” is wrong on both counts: It all belongs to the Lord, and we are to use it as the Lord desires, not to satisfy our selfish desires. God created no Expendables. They were the creation of the Urban Elite’s systems of economic exploitation and oppression.

 

The landowner does not represent God. Suggesting that Matthew’s opening, “The kingdom of heaven is like this…” is likely ironic or even sarcastic. “So, this is the kingdom of heaven with more of the same oppression and exploitation that we already experience today!” The story is meant to demonstrate the incongruity of the incoming reign of God with earthly systems of oppression that stake their claims of legitimacy on stories like this while pretending to be guardians of the values of this age. The truth is that not everyone ought to be treated the same. We all have different gifts and talents. And to buy us all as cheaply as possible cannot please God. The story means to reiterate: The first will be last, and the last will be first. That God is gracious and merciful, abounding in steadfast love. When will we be more like God? Amen.

To Heal Divisions: Forgive Proper 19A

 

To Heal Divisions: Forgive

Chapter 18 in Matthew addresses our tendency to be a divided people. Whether it is a divided society, or a divided church. The antidote appears to be forgiveness. Mutual forgiveness. Which Jesus highlights when teaching us how to pray which in Matthew 6:9-15 goes like this: “And forgive us our debts, as we also have forgiven our debtors…For if you forgive others their offenses, your heavenly Father also will forgive you; but if you do not forgive others their offenses, neither will your Father forgive your offenses.”

 

It is in this context that Peter wants to know how often one must forgive another. Which, let’s be honest, is the kind of question that really means “how little forgiveness, or, how few times, can I get away with forgiving someone?” The Greek of Jesus’s answer is ambiguous as it can mean seventy-seven times, or, seven times seventy times. Which is to say, there is no limit. We are to just keep on trying and trying to forgive one another until it works. Until we truly behave as if we really mean to live are in the presence of God, God’s reign, God’s kingdom.

 

Matthew then has Jesus tell a story, which as it turns out seems simple, but in the end leaves it up to us to decide. A king decides to settle accounts with his doulos, translated “slaves.” Given the amount of debt owed by our particular doulos in Matthew 18:21-35, ten thousand talents, it seems he is among the highest level of the retainer class who provided bureaucratic services for the elites. Like the king who has succeeded the power struggles among equally ambitious elites so and is now “king.” He has won the most lucrative prize of all, control of the state or political apparatus. To maintain this power and protect himself from those who would usurp his power would require immense resources in the way of taxes, tribute payments (what in Chicago we would call “protection money”), and confiscating landholdings. Once one achieves kingship, the resources of the state were his to plunder for his gain. These agrarian kings stood at the apex of an authoritarian system, and believed themselves to be above the law, and beyond restraints.”

 

The retainer class like our doulos would head-up agencies, especially collection agencies, as operatives of the royal court. Below them were scribes, lawyers, and accountants who kept records of the king’s acquisitions and debts owed to him. At the lowest level were porters, jailers, and those who would run the most mundane errands of kingdom. All three levels owed their loyalty and existence to the king, and those in the top rung also shared in some of the wealth.

 

Our doulos-retainer is brought to the king. He owed the unimaginable amount of ten thousand talents and could not pay. No one could, really. The king ordered that the he, his wife and family, and all their possessions be sold to pay off the debt. The doulos-retainer falls to his knees and begs saying, ‘Have patience with me, and I will pay you everything.’  Despite the impossibility of raising such an enormous sum, the king has mercy on him, forgives the debt, and sets him free. He could be grateful, but instead the doulos-retainer runs across a man who owes him 100 denarii, an infinitesimally smaller amount than the ten thousand talents. He demands to be repaid. The man falls to his knees and begs, ‘Have patience with me, and I will pay you.’ He appears to have no appreciation for the king’s mercy and he orders the man to be jailed until the debt is paid. Some of the king’s other retainers were alarmed and told the king what had happened. Furious and in a rage, the king says, ‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?’ And in anger his lord handed him over to be tortured until he would pay his entire debt. Referring back to the teaching on prayer, Matthew has Jesus pronounce, “So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

 

Everything in the parable is beyond measure and beyond limit! Lots of hyperbole! There was no torture allowed in ancient Israel, other than not being forgiven by God. The doulos-retainer would simply have been demoted to the lowest level slave in the king’s apparatus. And even the lowest of those in the king’s bureaucracy had more power and status than those outside of it: peasants, artisans, tenant farmers, women and children. His offense threatened to disrupt the king’s entire bureaucratic system. But as it turns out, the king himself resorts back to type when the doulos-retainer makes just one misstep in failing to forgive his debtor. The king does not forgive him seventy-seven times. Not even two times. Together with his final pronouncement about torture, makes this a truly strange story.

 

By inviting people to a kingdom of God life, Jesus proclaimed a total reset to the status quo, and spent most of his time with those outside the bureaucratic system of people like our king; those who were victims of a brutal system that sought to consolidate all resources and wealth among the elite. Which is why the world awaited a messianic figure like Jesus to inaugurate a new age of forgiveness and love for all; especially the forgiveness of debt, which in Torah had been specified to occur every seven years. It seems, however, that the bureaucracy had internalized the system to such a degree that they, including the king, were irreducibly creatures of it. Retaliation and revenge remained the only behavior the elites could imagine to maintain their power. The dynamics of the system alone would force the cancellation of forgiveness of debts and any other policy that threatened the existence of the bureaucracy itself. Everyone, including us, the readers, are then ensnared in the experience of a kind of evil; not necessarily intentional evil, but the implicit, unanticipated ‘systemic evil’ of policies that ensured deep divisions within society.

 

The people with whom Jesus spends most of his time both hated and feared the retainers as the visible figures who carried out the policies of the elite, while they also prayed for someone or something that might force or inspire the elite to change their policies. The character of the kingdom Jesus announces is one of mutual forgiveness. This is the behavior required by the indwelling presence of God’s kingdom, and the presence God’s Son. The story seems to say that to receive forgiveness both enables and obligates one to offer forgiveness to others, not as an occasional exception to the rule but as a habit of life, and not without an awareness of the forgiveness one has received, but as a response to it. “For if you forgive others their offenses, your heavenly Father also will forgive you.”

 

The surprising answer to Peter’s question, the parable seems to say, is that the Christ the Messiah has come, but so far nothing has changed. And that it is up to people like us, as disciples of God’s Son to adopt a behavior of the forgiveness and love we have received from Christ; to respond with more forgiveness of others than we can possibly imagine. For it will take ten talents worth of forgiveness to begin to heal the divisions that plague society; for the entire system to change from one of retribution and revenge to forgiveness and love – love of neighbors and love of enemies. The parable seems to ask: How might we embrace love and forgiveness not as an occasional exception to the rule, but as a habit of life that can make the presence of God and God’s kingdom of mercy real for all of us?  For everyone? For ever and ever? Amen.

Who Are the Prophets? Proper 18A

 Who Are the Prophets?

I find myself reeling between grief and thanksgiving, as one after another men and women I and many have relied upon for so many years have moved on to their final resting place after lifetimes of inspiring the rest of us to be the best version of ourselves we can possibly be. In the span of a few days, Dolly Parton, Wendell Berry, Cassandra Wilson, and Gloria Steinem have departed this mortal coil. A country singer, a writer, a pioneering jazz vocalist, and a leader of what has come to be called Second Stream Feminism. All of whom cared deeply about the community of humankind and our responsibilities to love and support one another. All of whom could be said to have fulfilled the prayer for this Fifteenth Sunday after Pentecost: they all in their own ways resisted pride in themselves, and never forsook their own particular place among those who rely on the Lord’s mercy and a concern for what we used to call “the common good.” How lucky we have all been to have had these four prophets among us for so long.

 

One does not take calling them prophets lightly. As we read in Ezekiel 33:7-11, a prophet’s role is to sound the alarm, to call out truth to power, to warn the general populace that we are on a wrong path – paths not congruent with the Lord’s way, the Lord’s dream of “a friendly world of friendly folk beneath a friendly sky” as that Twentieth Century prophet and mystic, Howard Thurman once described God’s creation. Wendell Berry, principally a farmer, and a writer of novels and poems, was one of the earliest in our time to declare the damage we have done to God’s “friendly world and sky” with the poison of fossil fuels damaging the very air we breathe, and warming the planet to dangerous temperatures causing more and more violent weather, all while pouring more fossil fuel poisons into the very ground that produces the food we eat in so-called “modern industrial farms.”

 

As the Lord instructs Ezekiel, if you do not warn the people, the impending disaster is on you. If you do warn the people, and they ignore your warnings, the impending disaster is on them. You must call them to turn away from their evil and destructive ways and return to the natural Wheel of Life: everything living is born, has a life, dies, decays, and is reborn from the natural elements of its decaying matter. This responsibility to warn the people and speak truth to the powers that capitalize on damaging the friendly earth and skies is the fundamental message in the 176 verses of Psalm 119, a psalm that finds 176 ways of urging us to return to the natural created order of things – a caution that progress does not always eventuate in good for the friendly earth, the friendly people, nor the friendly sky.

 

So it is that one finds Wendell Berry addressing the Garden Club of America, apologizing: “But I must add I am sorry for getting here / By sustained explosion through the air / Burning the world in fact to rise much higher / Than we should go.” He writes that “Burning the world to live in it is wrong /As wrong as to make war to get along / to falsify the land / By sciences of greed, or by demand / For food that’s fast or cheap to falsify / The body’s health and pleasure…” Berry goes on to urge us to “play it cool”: “Why not survive / By nature’s laws that still keep us alive? …By going back to school, this time in gardens / That burn no hotter than the summer day…Life of our life, the garden lives and sings. / The Wheel of Life, … work, sweat, and hunger / Bring food to the table, food to the cellar shelves. / A creature of the surface, like ourselves, / The garden lives by the immortal Wheel / That turns in place, year after year, to heal / It whole.” (Leavings, Poems, p.22)

 

Saint Paul, in the thirteenth chapter of his majestic Letter to the Church in Rome poses the pivotal question in all eras: “You know what time it is, how it is now the moment for you to wake from sleep.” No matter how many prophets the Lord sends to us, however, we resist waking up to the fundamental challenges that face us – challenges of our own creation, whether we choose to admit it or not. It took a young woman, a journalist, to recognize the ongoing fate of women both at home and in the workplace, to eventually create a journal for women called Ms. At the time, many people did not know how to even pronounce that title for a woman of whom you are not sure is married or not. It speaks of a kind of new independence in a time when women could not have their own credit cards, and only 15 women served our country in Congress. Today, thanks very much for the vision of Gloria Steinem and others on the staff of that magazine, 150 women serve in the U.S. Congress today – against a rising tide of so-called Christian Nationalism that wishes to send them home to their respective kitchens and deprive them of the vote altogether. Dolly Parton, along with Lily Tomlin, and Jane Fonda picked up the vision Steinem put forth, and used a comedic movie to call attention to the plight of working women everywhere. And Cassandra Wilson, amidst her vast and eclectic repertoire, featured songs that also called for a new day for women, for outsiders of all kinds, and for us all.

 

All the while, Parton, Berry, Steinem and Wilson persistently called us to restore a kind of community that seeks to serve the Common Good, looking out for the most vulnerable people throughout the land. Which is really the focus of this week’s gospel. What might appear as a kind of “manual of church discipline and conflict resolution,” [Matthew 18:15-20] a look at its place in all of chapter 18 of Matthew’s Story of Jesus suggests a larger and broader concern. The chapter begins with Jesus raising up children as the ideal model of a follower of his call to live according to God’s statutes. One can easily believe that Jesus was deeply familiar with the psalms, and Psalm 119 in particular. He goes on, in his parable of a lost sheep, to remind his would-be followers that it is of utmost importance to go forth and find, what he calls in chapter 25, “the least of these, my sisters and brothers” – outcasts of all kinds including the hungry, thirsty, sick, imprisoned, and immigrants and strangers of all kinds. Even to the point of leaving 99 others to find and serve every last one!

 

Against this background, verses 15-20 really seem to say something like, “There is much more important things for us to be doing than petty arguments over who sits where, is the bread and wine real flesh and blood or symbolic, and when is it appropriate to cross oneself during the Holy Eucharist? Settle it all, and get back to the work of the kingdom – which is a prophetic announcement if there ever was one.

 

I vividly recall sitting in a once abandoned house on an old logging road in Maine, where my musical companions and I would often spend a night or two while on the road. There was no electricity, no running water, no telephone. Nights were dark and quiet. What better place to pick up a little book titled, A Continuous Harmony, in which I discovered the vision Wendell Berry has for us all, and for God’s green earth. That was over fifty years ago, and I have never turned back from consulting Berry’s wisdom regularly. The other night I picked up an early book of his poetry, The Wheel, and on page 2, in the second portion of a Requiem Poem dedicated to his deceased friend, Owen Flood, I found words that might now best characterize Wendell Berry himself, and all the other prophets who scream out loud throughout the centuries trying to turn the rest of us back in the right direction; God’s direction; Christ’s direction:

In the day of his work

when the grace of the world

was upon him, he made his way,

not turning back or looking aside,

light in his stride.

 

Now may the grace of death

be upon him, his spirit blessed

In deep song of the world

and the stars turning, the seasons

returning, and long rest.

Amen.

Peter & Dolly Proper 17A

 

Peter & Dolly

Last week, Peter was the star pupil in the disciple’s class. When asked by Jesus, “Who do you say that I am?” he replied, “You are the christos, the anointed, the messiah, the Son of the living God.” Right. Now do me a favor. Do not tell anyone. And that’s where we left it.

 

And now, the rest of the story. Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.”

 

Poor Peter. It’s been a rough week. First, the failure at walking on water, and now this. He gets the right answer, and is the only one to state who Jesus is. Suddenly, he is “Satan.” We need to remember, when all this was written down, Satan was understood as an employee of the God of Israel. To be “Satan” is to be a tester or an inspector – someone who checks you out to see if you are still on God’s program. And to “get behind” Jesus is simply another way of saying, “Follow me,” which of course is how this adventure began back when Peter was a fisherman.

 

Where Peter went wrong in Part II of the incident at Caesarea Philippi is that he could not accept Jesus as christos could possibly face mortal danger in Jerusalem. The christos, the anointed one, the messiah Peter and others expected would be a fierce warrior king like David, or an almighty judge, who would drive the Romans, the current Goliath, out of Israel once and for all. You’ve got his all wrong, he seems to be saying. Those things cannot happen to you. Set aside that it appears he missed the part about being raised on the third day altogether, Peter says in effect, No, you cannot be that person you are describing.

 

It is safe to say, Jesus knows who he is, and knows exactly what he will face once inside the walls of the City of Shalom, Jerusalem. This is where I suggest Dolly Rebecca Parton comes in. She had tons of talent as a song writer, singer, and entertainer. She was a smart and even shrewd businesswoman. She could do concerts, movies, stage, and television. But her most important quality of all was her intention to accept everyone for who they are. In interview after interview, she would say something like, “We are here to love one another, not judge one another. Judging others is God’s business, not ours. And sure enough, I am not at all equipped to do God’s business. But I can love my neighbor – all neighbors. As far as I am concerned, if you are straight, you are straight. If you are gay you are gay. If you are trans, you are trans. And I accept that, and let’s all get together and make the world a better place for all God’s people.”

 

And it turns out, she not only talked the talk, she walked the walk. She knew what it was like to grow up in a remote town in Appalachia, and saw just how illiteracy could hold people back, like her own father, who could neither read or write. Rather than make money writing a book about the challenges of growing up in Appalachia, she created a nation-wide and world-wide program to send age-appropriate books to children every month from birth to age five so that when they went to school they were prepared to learn. When fellow entertainers and the U.S. government stayed away from the HIV-AIDs epidemic, Dolly was one of the first to step forward and support the LGBT community and raise money to help find medical interventions for them. She stood up for marriage equality; for better working conditions for women at work; took the royalties from one of her first songs made a world-wide hit by Whitney Houston, I Will Always Love You, and invested the millions of dollars in the African-American community in Nashville as a memorial to Whitney Houston’s name. And most famously, when she got wind that drag-queens were holding contests to see who could most look and act like Dolly Parton, rather than try to put a stop to it, she anonymously entered one such contest. And lost! She found it hilarious that there were contestants who somehow looked and acted more like her than she did herself! And when COVID-19 struck, she contributed one million dollars to the development and trials of the Moderna vaccine which went on to save millions of lives. I submit, this is what it means to carry her cross and follow Jesus.

 

All because she would wake up early every morning, and the first thing she would do is ask God, “Lord, what do you want me to do today?” Over and over again, it turned out that God wanted her to help people to be who God made them to be. Because long before her first appearance at the Grand Old Opry at age 13, where she got three standing ovations, she grew up singing in church, and she, unlike Peter, knew exactly who Jesus was and what it means to follow him.

 

Jesus was all about accepting people for who they are and what they are. Jesus was all about inclusion, including everybody no matter what. Dolly would tell others, all others: There’s never been a better you, and there will never be another person just like you. And you’re the only one who is capable no matter where you’re from of becoming whatever version of yourself you want to be. And you don’t need to be ashamed of it, even if others make fun of you, it does not have to be embarrassing if you don’t let it be. That part’s up to you. It takes a lot of bravery to totally be who you want to be to the world.

 

Which is exactly what Peter gets wrong. Jesus knows who he is and what he has to do. And he knows there will be opposition from all fronts in Jerusalem. It took a lot of bravery to walk from Galilee to Jerusalem, meeting opposition all along the way. Peter could not accept that, but it turns out Jesus knew what it meant to be God’s anointed, God’s Son, God’s beloved. And in her own way, so did Dolly Rebecca Parton.

 

Is it a coincidence that Dolly died just as we are given this confrontation between Peter and Jesus at Caesarea Philippi? We will never know for sure. Is it a coincidence that our opening prayer asks God: Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; the very week that we learn the degree to which Dolly Rebecca Parton was doing all of that without telling anyone but the people she was helping day in and day out? We will never know. What we do know that is that she loved God’s name, had a deep understanding of true religion, and that her Jesus brought forth in her good works. So many that we may never know the full reach of her care for all sorts and conditions of humankind. She knew what it meant to pick up her cross and follow Jesus.

 

Scripture tells us that Peter continued to struggle with what it means to accept and include others – all others, no exceptions. This episode at Caesarea Philippi, and the events of the past week, suggest that when it comes to honoring the invitation to follow Jesus, it is better to be a Dolly than a Peter. And that in doing so, life becomes much more meaningful, and as Dolly showed us year after year, a whole lot more fun! Amen.

WDYSTIA Proper 16A

 WDYSTIA

John Shea, Catholic priest and enchanting storyteller, begins his book, The Challenge of Jesus, thusly: “The only excuse (a lame one at that) for another book on Jesus is that we are never quite through with him. When the last syllable of the last word about Jesus the Christ has been spoken, a small balding man who until now has been silent will say, ‘Just a moment, I….’ After two thousand years people still journey to Jesus. They bring a vaunting ego and last year’s scar, one unruly hope and several debilitating fears, an unwarranted joy and a hesitant heart – and ask Jesus what to make of it. We have only gradually become aware of the hook in Jesus’s promise, ‘I will be with you all days, even to the end of the world.’ This not only means he will not go away but that we cannot get rid of him. He continues to roll back the stone from the caves we entomb him in. It is only because Jesus insists on inserting himself into the thick of our plots that we insist on commenting on him. “

 

Jesus asks his closest followers, “Who do people say that I am?” [Matthew 16:13-20] It’s not a poll. He has been followed around by thousands of people. At this point in Matthew’s story of Jesus, he has fed crowds of 5,000 and 4,000, and restored the lives of many many more than that. He has done so much that the Pharisees and Sadducees, together, are trying to figure him out. It should be pointed out, those two groups NEVER do anything together, let alone interrogate someone together. They ask him for a sign at the beginning of chapter 16, which is their way of sounding like the Caterpillar asking Alice, “Who are you?” To which Jesus says, in essence, a sign? What more can I do that I have not already done?

 

Jesus is a small-town kid and has never anticipated this much attention. He wants to know what people are saying. The disciples respond: John the Baptist, who, by the way, had recently been beheaded by Herod Antipas, which would make Jesus a ghost. But to see Jesus as John is to see that something is moving in the world that is bigger than historical individuals, and which the Empire has no ability to control. Some say, say the disciples, that you are Jeremiah or one of the prophets. The prophets who spoke and acted God’s word as poetry. Jeremiah warning that unless people were to change their evil ways, we will all end up slaves in a new Empire, a new Egypt named Babylon. Or, Elijah, whom scripture suggests never died; who, in the same region in which we find Jesus, healed the son of a poor widow just as Jesus recently healed a Canaanite woman’s daughter; and whom the prophet Malachi says will return before the Day of the Lord, [Malachi 4:5-6].

 

The prophets throughout the centuries challenged God’s people to open their eyes and to see the realities of the present historical moment, and the realities of their responsibilities toward their neighbors. Which Jesus, always taking things a step further, commands that not only are we to love our neighbors, but to love and pray for our enemies as well. It is interesting, isn’t it, that different people among the thousands whose lives he touched all have different ideas of who he is. And that they tie him to the lives of those have gone before.

 

But this is now. And God is doing something new. Jesus knows this. Thus, he asks the pivotal question: Who Do You Say That I Am? WDYSTIA! Does not lend itself to fitting on a bracelet, but it is The question. Now, I served a total of nearly 23 years in churches named after St Peter, a central figure in today’s story, so that this story comes up two times every year to preach on, which means I have something like 46 sermons archived on just this story! Yet, one evening, I was sitting in the backyard getting a fire going in the Webber grill, reading the Sabbath Poetry of Wendell Berry, when out of nowhere it struck me! The answer to his question is in the question. I had never ever noticed that before, not in 46 iterations of this sermon! Even after I had preached on the numerous instances in John’s Story of Jesus and all of the “I Am” speeches: I am the Good Shepherd, I am the gate to the sheepfold, I am the bread from heaven, I am the true vine, etc. I had never noticed, the answer is in the question in the final two words: I Am. This Jesus is the one who spoke to Moses from the Burning Bush, who when asked by Moses, “Who are you?” replies, “I am who I am.”

 

Suddenly, out of the blue, Peter, bumbling Peter who lost his nerve and lost faith in himself out on the water, gets it: You are the Christ, God’s Anointed, the Messiah, “the Son of the Living God.” It’s the equivalent of saying, “You are ‘I am who I am’!” Those two words, “I am,” always, always, forever and ever are meant to point us back to the God of the burning bush. Who do you say that I am? Jesus is ‘I Am.’

 

Yet, there is an even more important truth implied in WDYSTIA! We and the disciples are meant to ask this pivotal question of ourselves. For when we are baptized into The Body of Christ, a cross is traced on our foreheads with oil blessed by our bishop, sealing us and marking us “Christ’s own forever. The Bond established in Holy Baptism is indissoluble.” [BCP 298] This suggests that all questions about Jesus are questions about us. About me. About you. About us. Who are we? Who are you? Who do people say that I am?  Can people see Jesus in all that I do and all that I say? Do I seek and serve the Christ in all persons, loving my neighbor as myself? Do I strive for Justice and Peace for All people, and respect the dignity of every human being?

 

The good news, perhaps even the Best News, is that to ponder just who Jesus is, is not that we will never be done with him, but that Jesus is not done with us! And our Risen Lord promises he will never be finished with us until that day and time when he reunites us with himself in his Father’s household of light, love and joy! For we are created, male and female, in God’s own image. I am who I am, says the Lord God of Israel. We are what we are. We are his, he is ours, we are what we are – creatures created to be stewards of God’s creation and lovers of all people and all creatures who are our neighbors in this best of all possible worlds. Amen.

Indigenous Gentile Women and The Good News Proper 15A

Indigenous Gentile Women and The Good News

I cannot help but think of this Canaanite woman, perhaps one of the most important figures in the Bible, while hearing about the underreported crisis of Missing and Murdered Indigenous Women and Girls (MMIWG), and the disproportionate rates of violence, abduction, human trafficking, and murder faced by Native American and Alaska Native women. Over 5,000 go missing per year, and it is estimated that 4 out of 5 indigenous American women experience violence sometime in their lives. The Canaanites were the indigenous people of the land before the time of Abraham, Isaac, and Jacob, of which our mother is just one such Canaanite mother. [Matthew 14:10-28] 

She is an unnamed woman in the Gospels, much like the Samaritan Woman at the well. And yet, both of these women have a transformational encounter with Jesus – only this time he is the one who is transformed. It’s a story that means to invite us all to be transformed, and to let go of long held beliefs that hinder and fracture relations between different communities of people. 

Curiouosly, just before this scene of a mother desperate to find help for her daughter, Jesus is debating the Pharisees, saying it is not what you eat, what you put into your mouth, that defiles a person. Rather, he says, it is what comes out of your mouth that defiles you. Then, inexplicably, he turns around and calls this Canaanite mother, her daughter, and all of “her people,” dogs. 

Now Jesus is travelling in majority gentile territory, the very same area to which God once sent Elijah to a widow and mother in need. Elijah heals her son. Jesus seeks a well-deserved rest when suddenly this woman shouts out, “Have mercy on me, Lord, haShem, Son of David; my daughter is tormented by a demon.” Actually, the Greek text says she “screams out,” giving us a deeper understanding of just how painful it is to watch her daughter suffer. We are meant to feel her desperation. Of note, she recognizes Jesus as Kyrios, “Lord,” which is the same as calling him haShem, the Hebrew circumlocution for God. And identifies him as “Son of David,” acknowledging him as Messiah, God’s anointed. This stranger, an outsider, seems to know more about who Jesus really is than the insiders like his disciples, as we will find out in the following scene in Caesarea Philippi: when Jesus asks them, “Who do you say that I am?” 

At first Jesus tries to ignore her. This alone seems cruel. Then the disciples beg him to dismiss her “because she is screaming after us!” Jesus also ignores their plea, but says, “I have been sent to find the lost sheep of Israel.” Not a promising sign for this gentile woman. But now she kneels  in front of him – blocking his advance on the road toward rest. “HaShem, help me!” she cries. This is when what comes out of his mouth sounds defiling. “It is not right to take the children’s bread and throw it to the dogs.” The children are the Israelites he believes are his one and only concern; she, her daughter and gentiles are “dogs”. Since she is blocking his way, Jesus is forced to address her. 

We may as well admit, many of us would either give up at his insult, or get angry. But this mother is strong, and is desperate to find relief for her daughter. Once again, she addresses him as Lord, as haShem, as God, with dignity and reverance. “Yes, but haShem, even the dogs are eat the crumbs that fall from the master’s table.” Imagine the disciples watching this gentile, Canaanite mother talk back to Jesus! This takes moxie, determination, presence of mind, and a commitment to securing her daughter’s future, her very life. And yet, it is like a lightning bolt has struck Jesus when she says this! 

She has not only stopped Jesus in his tracks, but she appears to be the first to remind Jesus to see the bigger picture, the greater mission that lies ahead of him: to rescue gentiles as well as Israelites! A vision long ago advanced by the prophet Isaiah. There are to be no “her people” and “our people.” “Maintain justice, and do what is right, for soon my salvation will come,” says Isaiah, ‘and my deliverance will be revealed… for my house shall be called a house of prayer for all peoples.” [Isaiah 56:1,6-8] All peoples. Not some. Not many. But all peoples. 

Suddenly, Jesus lets go of long held biases and beliefs that had hindered relations between his people and hers. Suddenly, he seems to remember the word that came to Isaiah that we are all to be one people in the House of the Lord. Jesus will eventually share this broader mission to all people to his disciples after he rises from the dead! He recognizes the depth of her faith and dispels the demon that possesses her daughter. It is a new life for her daughter. More importantly for all of us gentiles, it’s a new life for Jesus as well, and for all of us! 

So utterly unlike Peter who loses faith in himself and Jesus, and begins to sink into the surf, Jesus recognizes this Canaanite, this gentile, this woman has faith in herself and in the God of Israel. And once again, perseverance furthers! From that moment on, Jesus is changed even more significantly than anyone else in the story. Matthew foreshadows this experience all the way back in his genealogy of Jesus, which uniquely includes other gentile women: Tamar, who through trickery preserved the line of Judah and King David; Rahab the harlot who played a significant role in the battle of Jericho; Ruth, the immigrant Moabite who becomes the great-grandmother of David; and Bathsheba, wife of Uriah the Hittite. These women, according to Matthew, were crucial to the line that leads to Jesus. And now another indigenous woman plays a significant role to broaden the mission of Jesus to go beyond the boundaries of Israel! 

This mother retains her Canaanite and gentile identity. She does not need to ‘convert.’ She joins herself to the God of Israel, but remains forever a Canaanite. She also proves herself more faithful than the insiders like the disciples. She takes to the road to do whatever she needs to do to secure relief and safety for her family, even physically making herself an obstacle Jesus needs to get past; forcing him to address her directly. She changes the future direction of our Lord’s mission from being a parochial affair to a universal mission to all people everywhere! Jesus recognizes her as a model for us all – faithfulness is not what we say, or what we believe, but what we do on behalf of others – all others, no matter who they are or where they come from. 

Her daughter was healed that very hour. Isn’t that what we all want? To be freed from the demons that beset us and our society? Isn’t what our American indigenous communities desire during the crisis of Missing and Murdered Indigenous Women and Girls? How many faithful American indigenous women like this Canaanite mother have been lost without a trace? Aren’t we called to stand with her and other indigenous and immigrant women like Tamar, Rahab, and Ruth? Are we not called to live out the vision Isaiah proclaims: “Thus says the Lord: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed. And the foreigners who join themselves to the Lord…these I will bring to my holy mountain, and make them joyful in my house of prayer.” To this we say, Amen; it is Truth; it is so! 

The Night-Sea Journey Proper 14A

 

The Night-Sea Journey

We are mistaken when tempted to think that this journey we call life is meant to be a time to find something – or, rather someone – or The SomeOne. That is to ignore a great cache of literature that seeks to direct us in a different way. Rather than a quest, they suggest, we are best to abandon all that we think we know and even that which we “think” we are. Such abandonment of “self” is often experienced as darkness, as aloneness, as stillness, but may result in being found.

 

The prophet Elijah, for instance, on the run for his life having challenged the Canaanite God Baal, and having slaughtered the prophets of Baal after a contest on Mt. Carmel, hides himself in the darkness of a cave on Mount Horeb – the only person in the Bible to have gone back there since Moses left after his encounter with YHWH several hundred years prior. [1 Kings 19:9-18] Jezebel, wife of king Ahab and worshipper of Baal, had set a price on Elijah’s head. In this darkest moment of his soul, it is the Lord God YHWH who comes to find him, and summons Elijah to come out as He promises to pass by. There is a great wind, splitting rocks, tossing trees and shrubs all around, but God was not in the wind; then an earthquake, but God was not in the earthquake; then fire, but God was not in the fire; finally, Elijah barely hears a still, small voice – the sound of sheer silence. It turns out that when things are bleakest, life is at its darkest, most precarious ebb, God comes to us. God seeks us out. God gives Elijah new “marching orders” and sends him back into the fray!

 

John Matthias, later known in sixteenth century Spain as Juan de la Cruz, Saint John of the cross, famously wrote, “Upon a gloomy night/With all my cares to loving ardors flushed/(O venture of delight!)/With nobody in sight/I went abroad when all my house was hushed.” For John, it was Elijah all over again. It was a “dark night of the soul,” having been jailed in a tiny cell by rival friars. This led him to discover that once he allowed himself to be “entirely burned away,” God came to him in the midst of the hushed darkness: “Oh night that was my guide!/Oh darkness dearer than the morning’s pride/Oh night that joined the lover/To the beloved bride/Transfiguring them each into the other.” John felt rescued from his despair by the “beloved bride,” the alive-again Christ, who had come to shine light upon John’s night of deep darkness.

 

In this season of renewed interest in Homer’s Odyssey, and directly related to our gospel for today, we are reminded of that other metaphor for spiritual growth and mystical experiences of God: the darkness and potential dangerous wildness of the “wine-dark sea.” There may be no other life as lonely as that of one of the prophets and those like John of the Cross than those who sail the often roiled and wild seas. The Seafarer, by an anonymous Anglo-Saxon poet describes life on the open sea while others on land spend nights in the mead-hall enjoying lavish banquets before a roaring fire:

 

“I can sing my own true story/of journeys through this world/ how often I was tried/by troubles. Bitterly scared/I would be sick with sorrow/on my night watch as I saw/so many times from the prow/terrible, tall waves/pitching close to cliffs./My feet were frozen stiff/seized and locked by frost/although my heart was hot/from a host of worries./A hunger from within/tore at my mind, sea-weary. But men on solid ground/know nothing of how a wretch/like me, in so much pain/could ever live a winter alone/exiled, on the ice-cold sea/where hail came down in sheets/and icicles hung from me/while friendly hall-companions/feasted far away./The crashing sea was all/I heard, the ice-cold wave.” [translated by Mary Jo Salter in The Word Exchange]

As the night-sea journey continues for our Anglo-Saxon poet, he is struck by just how “Terrible and great/is the Lord, and the very world/turns to him in awe….Blessed is he who lives in all/humility, what comes to him/in Heaven is forgiveness…” The Seafarer then concludes: “Let us ponder where our true/home is, and how to reach it./Let us labor to gain entry/into the eternal/ to find the blessedness/of belonging to the Lord/joyfully on high./Thanks be to God who loved us,/the endless Father/the Prince of Glory forever. Amen.”

 

Which certainly needs no analysis to lead us into a deeper look at what is the Second Night-Sea Journey in Matthew 14:22-26. Earlier, Jesus had invited others to join them in the boat, but who had other things to do before getting in [8:18-27]. This time, Jesus “made the disciples get in the boat and go on to the other side” while he took a very much needed time-out to recharge after healing and feeding thousands. Not for long, though. These men, among them fishermen, found themselves rowing against a mighty wind, with the boat in danger of foundering. It is dark. It is night. Waves batter the boat. The going is rough. The going is exhausting to be sure. We try to imagine what was going through their minds as they continued to fulfill their mission to get to the other side. When all of a sudden, a vision appears. They suppose it is a ghost. They cry out in fear! But immediately the vision speaks to them and said, “Take heart, it is I; do not be afraid.” Actually, it says, “Take heart, I am.” They would recognize “I am” as the voice of God to Moses from the bush that burns but is not consumed. Like our Anglo-Saxon poet, they recognize that in the darkness on the wind-blown sea they are in the presence of the Lord God, “I am who I am.”

 

This is where it gets a bit strange. Peter demands proof as their Lord stands upon the battering waves before them. He wants to be like Jesus, standing on the roiling sea. OK, says the Lord. Give it a try. So, Peter gets out of the boat, starts to walk toward Jesus when suddenly, he noticed the strong wind and begins to sink. He has been rowing against the strong wind all night. How is it just now that he notices the wind? Or, is he suddenly struck oblivious? Or, is he thinking only of himself and not the great “I Am” who stands before him? Or, is this really a ghost? A vision of overly exhausted rowers on the boat? Or, is this a resurrection appearance of Christ that Matthew has for some reason inserted back into the middle of the story? And if so, why?

 

So many questions, all of which are worth tracking down. Of important note, in any case, once again, in the dark of night, in the despair of near-drowning, it is the Lord who comes to us. For we are the disciples. He sends us off, thinking perhaps we now know what kingdom living is really like. And, when they finally get there, with Jesus in the boat, they get back to the work of healing all those in need. But in the darkest hours of the night-sea journey, they seem to have forgotten who they are and whose they are. Matthew seems to present this second night-sea journey as a step-along-the-way to fully knowing who God in Christ is.

 

Unlike John of the Cross, Peter has yet to have let go of all he thinks he is to allow Christ to gather him fully into the life of the kingdom. As it is for Peter, it is, no doubt, for all of us. We think we know the Christ, and perhaps we do, but we allow personal and social distractions to forget who we really are, and whose we are. We all experience “dark nights of the soul” – a night sea journey. Matthew offers this story so we might take the Seafarer’s lesson to heart: “Let us ponder where our true/home is, and how to reach it./Let us labor to gain entry/into the eternal/ to find the blessedness/of belonging to the Lord/joyfully on high./Thanks be to God who loved us,/the endless Father/the Prince of Glory forever. Amen.”

 

A Magic Loaf of Bread Proper 13A

 

A Magic Loaf of Bread

When you were four years old, I had a dream about you.

In the dream you had found a loaf of bread.

You worried for the poor of the world, and you decided to

feed everyone from your loaf. From one loaf of bread?

Yes. It was a magic loaf. And it was a dream.

Story by Jumana Emil Abboud, a Palestinian-Canadian artist and collector of folk tales, in the book Bread for the Living, Bread for the Dead, edited by Alexander Strecker 

I grew up across the street from an elementary school. Before I was in kindergarten, I had a lemonade stand at the corner for all the older kids on the way to school. I kept going into the kitchen to get more lemonade. My mother said, “You must be making a lot of money!” I replied, “Money? I’m giving it away to all my friends!” 

You may have noticed, from one end of the Bible to the other, the story is often about bread. When Father Abraham is in the middle of almost nowhere, the mysterious King of Salem, that is the King of Peace, arrives with bread and wine, which they share. Then the king  blesses Abraham, and off Melchizedek, Hebrew for King of Righteousness, goes never to be seen again. Except in the curious New Testament treatise called Hebrews which states categorically that Christ is a priest “after the order of Melchizedek”: Christ, the King of Peace, Christ the King of Righteousness. 

There is the manna in the wilderness, after the Great Escape from Pharaoh’s Egypt. It appears every morning. Everyone gets enough. No one gets too much, for if you try to hoard it, it sours and becomes infested with worms. Utterly unlike life in Egypt where the bread supply was controlled by the empire, this manna, this bread of life, is freely given by YHWH, the God of the Passover-Exodus journey to freedom. 

The prophet Isaiah remembers this as he poses the question: Why do you work 24/7 like slaves again for this new Empire’s bread which will never satisfy? Why don’t you return to the Lord’s bread, milk, and wine that is given freely, without price? The bread that has sustained God’s people, our people, for millennia? “Listen carefully to me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to me; listen, so that you may live,” says the Lord. 

Several hundred years later there is Jesus. The Christ. God’s anointed. God’s beloved. Who comes to dwell among us, as one of us, with a dream. Not just any dream, but the Dream of God. He calls it a new kind of kingdom – the Kingdom of God, or the Kingdom of Heaven. He says it is here. It has been here all along. Yet, we allow ourselves to become tenured ways of the Empire such that we no longer see that it is right here, at hand, here and now, available to those who share in God’s dream – a dream in which everyone gets enough, no one gets too much, or it begins to sour and spoil. The Empire’s bread will never satisfy nor sustain us. Jesus says, Follow me. Remember the challenge of Isaiah: Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? I am the true bread that comes down from heaven, from the hand of God my Father. 

Matthew chapter 14 confronts the reader with two very different meals: Herod Antipas’s birthday and Jesus feeding a multitude of hungry, sick, and disabled people. Herod’s party devolves into a brutal act of revenge with the beheading of John the Baptizer who disapproved of Herod having made off with his brother’s wife, Herodias, amid a context of the Empire’s plenty with copious amounts of food and drink, more than the assembled party-goers could ever possibly consume. 

In the other corner, wearing the white trunks, one finds Jesus who has heard of John’s demise and seeks to get away from the brutality of the empire. A crowd of thousands seem to know where he is going, and get there first on foot. He sees them, and has compassion for them. He  gets out of his boat and immediately begins to heal and cure the sick and disabled. The disciples come to him and say, “This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves.” Jesus said to them, “They need not go away; you give them something to eat.” This is the point really. This is what disciples and followers of Jesus are meant to do. They whine. “But we only have five loaves an two fish!” Bring it to me. Jesus takes the loaves, blesses the loaves, breaks the loaves and gives them to the disciples to give to the more than 5,000 people – if you count the women and children. Which we always should.

 

“And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full.” Everyone is satisfied, just as Isaiah had said. There are plenty of leftovers for others to be fed. We find it difficult to understand such a story. I suspect you may have noticed that we act out this very story every Sunday, at this table which is open to all who are hungry, all who are in need of healing, those who seek the true bread of life. We take, bless, and break the bread, and give it away, “without money, without price.” Week after week after week. 

The kingdom living, in which we are invited to live here and now, is not about “every man, woman, and child for themselves.” Jesus tells us that his Father imagines that people who are made in God’s image are to operate as a mutual aid society. Those who follow Jesus are to find ways to meet the needs of others, especially those who are sick, disabled, and otherwise living at the margins of society. Disciples, or followers, always means us. We also know he feels the same way about healthcare. At one end of the Sea of Galilee are hot springs, spas, where people came from all over the ancient world and paid large amounts of money to experience the healing waters of the hot springs. And there is Jesus, on the banks of Galilee, just giving away food and healing people of all kinds of dis-ease. For free. No wonder he was locked up. He was bad for business, and bad for the local economy. The early church never forgot these moments, witness that it is one story repeated in all four gospels. The meal the church chose to share recalls this story. It is the memory of this story that explains that we read in the Book of the Acts of the Apostles that the church grew by the thousands every day! It was a mutual aid society, utterly unlike life in the empire.

When you were born, God had a dream about you.

In the dream you had found a loaf of bread.

You worried for the poor of the world, and you decided to

feed everyone from your loaf. From one loaf of bread?

Yes. It was a magic loaf. And it wasn’t a dream.

God’s dream came alive in you as it did for Jesus.

And the world has never been the same.

Righteous Individuals? Or, A Just Society? Proper 10A

 

Righteous Individuals? Or, A Just Society?

“Other seeds fell among thorns, and the thorns grew up and choked them… As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing.” -Matthew 13:1-9,18-23

This Parable of the Sower sowing seeds poses several important questions: What type of soil are we? Do we hear God’s Word? Does our hearing lead to living a kingdom of God kind of life? I say “we” instead of “you” because in English one cannot distinguish between “you” singular and “you” plural. But Matthew’s Koine Greek does. It is therefore important to note that in the Beatitudes [Matthew 5] and in the parable of the Last Judgement [Matthew 25] the “you” is also always plural. And I would suggest that the Beatitudes and the Last Judgement bracket the entire ministry of Jesus. Matthew understands the Good News of Jesus Christ to inaugurate a new age in which we finally learn to love and truly care for one another as God loves “us.” We are especially to love those living at the margins of society.

 

There have been recent disagreements as to what these bookends are talking about. The Last Judgement, of course, finds Jesus self-identifying with those who are hungry, thirsty, sick, in prison, and strangers – and that as we address their needs we are serving him directly. The disagreement is whether these are instructions for individuals, or for society and nations at large. Which should be clear, since the parable opens by saying, “When the Son of Man (Jesus) comes in all his glory he will gather the nations before him [for judgement and sorting].” In some Bibles it is even called The Judgement of Nations. It is not judgement of individuals.

 

There are streams of American Christianity who see it just this way: that we are to become a nation that looks out for one another, and most especially those most vulnerable and in need of assistance. There are, however, other streams of American Christianity who think the nation as a whole ought not be involved in helping those in need; that rejects the idea that helping others is a moral duty, and teaches that rational self-interest is the highest moral purpose. Giving to others is acceptable only if it is voluntary, you can afford it, and the recipient is worthy. This might be called the Gospel of Ayn Rand’s brand of objective individualism which rejects altruism and all notions of living to serve others and self-sacrifice to help those in need.

 

This latter stream of American Christianity represents the “thorns” into which the seeds of God’s Word are choked out by “the cares of the world and the lure of wealth” Jesus speaks of,  yielding nothing more than self-preservation, self-happiness, and self-interest as the highest moral values that ought to concern us. I would further suggest that it is the American pre-occupation with what Hebert Hoover called “the rugged individual,” the idea that anyone, by pulling themselves up by their own bootstraps, can live a rags to riches Horatio Alger sort of self-improvement and success. Yet, even the author Horatio Alger’s young protagonists most often succeeded with the assistance of a wealthy benefactor!

 

Nevertheless, Scot Loyd, PhD, author of "The God I Was Given," and scholar of race, religion, culture, and communication has outlined how the cult of rugged individualism has reinterpreted Biblical religion: “For much of my life, I inherited a version of Christianity that instinctively read almost every passage of Scripture through the lens of the individual. Salvation was personal. Sin was personal. Holiness was personal. Evangelism was personal. Faith was primarily about the condition of my own soul and my own relationship with God. Looking back, I now realize that I was reading an ancient, communal faith through the eyes of a thoroughly modern Western culture. The more I have studied Scripture, the more convinced I have become that the biblical writers simply did not think the way we do. We tend to imagine ourselves as autonomous individuals who occasionally gather into communities. Ancient Israel understood itself first as a people. Identity was shared. Responsibility was shared. Blessings were shared. Even judgment was often shared.” [i]

 

If there was ever a time when America shared a common identity, a shared responsibility, shared blessings, and shared judgement, it is safe to say that that time exists somewhere in a distant past. That does not absolve Christians, however, to forsake the Bible’s vision, and thereby the vision of God in Christ Jesus, of our shared responsibilities to be peacemakers, to be humble, to offer, as we heard last Sunday, even a cup of water to “the least of these,” Jesus’s self-adopted sisters and brothers in need. Nor are we absolved from advocating for we, as a nation, as a society, to find ways to provide for all who are in need of assistance of any kind. For not everyone can be as lucky as those boys in the books of Horatio Alger to find a personal benefactor.

 

A careful reading of the Bible from one end to the other reveals that the dream and purpose of God is, as Jesus summarizes, “to love one another as I love you.” The Gospel of Rugged Individualism always results in the kind of self-interest focused on worldly desires and the lure of wealth, which chokes God’s word, and thus, it yields nothing but self-aggrandizement and greed. It yields a society of a few Righteous, Rugged individuals, rather than a Just Society.

 

This is why Jesus describes the Final Judgement as a Judgement of Nations, not of individuals. He deliberately frames His teaching in communal terms. The question is not merely whether particular people showed compassion. The question is what kind of society those people together have created. Which is the concern of all the prophets of the Bible with whom Jesus also self-identifies. Again, as Scot Loyd observes, ‘When Amos cried out, "Let justice roll down like waters," he was not addressing private devotional lives. He was confronting a nation whose religious worship had become disconnected from justice. Isaiah condemned elaborate worship services while widows and orphans were neglected. Jeremiah repeatedly warned kings who [trusted religious rituals while exploiting the vulnerable. Micah summarized true faith with words that have echoed across the centuries: "Do justice, love mercy, and walk humbly with your God."’ [ii]

 

It seems that the Word of God in Christ Jesus has landed among the thorns of America’s various myths of Rugged Individualism, choking out any and all notions of the communal nature of Jesus’s teaching and the central focus of the whole Bible: to create societies and nations that care for all people, not just some, not just many, but “all.” This Parable of the Sower asks us as a community and as a nation: What kind of soil are we? Do we, plural, hear the Word of God? Do we, plural, allow the Word of God to grow and influence how we address the needs of the greater society in which we live? Can we, plural, hear the Word of God take us beyond our own personal needs to establish the kind of society and nation that reflects the kingdom of God Jesus imagines can be possible here and now? Do we, plural, want a nation of a few righteous individuals? Or, a just society for all people? I am grateful to Scot Loyd who helps us to recognize just how the thorns of individualism have obscured Jesus’s and the Bible’s vision for a society and a nation that truly wants to be one nation, under God, with liberty and justice for all. Amen.

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[i] https://l.facebook.com/l.php?u=https%3A%2F%2Fscotloyd.com%2F2026%2F07%2F02%2Fmy-own-personal-jesus-rejecting-a-privatized-gospel%2F%3Ffbclid%3DIwZXh0bgNhZW0CMTAAYnJpZBExbkpERlFiV21CTEpORk5MM3NydGMGYXBwX2lkEDIyMjAzOTE3ODgyMDA4OTIAAR7Z-HYJbtS0mZ6qvSCqVx9KBOKI7jTTHJHbnokXGM8lU1721lKtttnEJ6oUNA_aem_dusZgU6ImtuskLQX0BvsJw&h=AUCUf0tux7SXH5RTuLuUA3SSKCH40oXDdKsZEthCZrzxcgXS_c9WzltYnE0nvOFtkL_VQ4cqy7LFZ9gpOYF8k03MjLkhPlRgKD_3W0O4VB2MBrD-4RjHJFAoFEPOl5JxO0HP4NjrX11oGA&__tn__=-UK-y-R&c[0]=AUBTLdAP-icjCITTZLsHpJGhe4w9fuSuEA9jYAKQzoRgAbPLD8k5vqtJ3T5kOjJLcLeyKKBiLPmCOSrQpKUCv5gzXO63wOfBYdmi5lCEovOlCNJ9P7m7s1tF-7a42ggyUogQbbrsKqeDrOAplfYJS-j5pQNmjSDnqlBaNQV4yRM6Fpb-K0I6V28uvdWp8zFhwuJJWayLpco6WvJWHTY 

 

[ii] Ibid, Scot Loyd