Homework...

Gospel Reading: Luke 14:1,7-14

Not for a place of honor did your Son come among us, O god of the lowly, but to invite to the wedding feast the poor, the crippled, the blind and the lame. Let such humility grace our table and lead us to renounce the quest for power and privilege. … Amen.

(From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.)

It seems there is a common theme lately in sermons to this community. A lot of them seem to be focusing on breaking attachments to money and power and other things that serve as pseudo-security in place of God.

Here is the same topic again today – in Jeremiah, the prophet talks about the people forgetting and turning their back on all God did for them, his continual provision and faithfulness: rescuing them from Egypt, leading them through the wilderness – through a land no one survives in – and bringing them into a land where there is plenty. Instead of remembering that they owe all their current prosperity to God, they start attributing it to themselves and to other gods. Through Jeremiah, God laments, “My people have changed their glory for something that does not profit… they have forsaken me, the fountain of living water, and dug out cisterns for themselves, cracked cisterns that can hold no water.”

In the Psalm, we hear again God’s promise to take care of his people’s needs, as he has continually done in the past, and his wish that they would accept what he wants to give them.

I am the LORD your God, who brought you out of the land of Egypt and said,
"Open your mouth wide, and I will fill it." … O that my people would listen to me.

Hebrews is very straightforward in its advice.

Keep your lives free from the love of money and be content with what you have. Do not neglect to do good and to share what you have.

I’m not sure why this keeps being the theme of sermons here. Maybe it’s something this community particularly needs to hear – or maybe it’s just a topic everybody needs to have reiterated. Probably both. Are you aware if it’s sinking in for you?

Money is not security; God is security.
Money is not ultimately of any value; God is of ultimate value.
Money may or may not even get you daily bread; God provides for your every need.

Money is only useful if you can trade it for what you need or want, but if what you need isn’t available, money won’t get it for you, and if the person who has what you need doesn’t want money for it, there again, money is not use. We’ve seen also that money can very easily and very quickly lose value and even become completely worthless. And it’s of no use at all in obtaining things of really great value.

“Will you be my friend? I’ll give you a hundred dollars…”
“Will you drop the charges against me? I’ll give you a hundred dollars…”
“Will you marry me? I’ll give you a hundred dollars…”
“I want to be a senator. I’ll give you a hundred dollars…”
“Can I have an indulgence to erase my sins? I’ll give you a hundred dollars…”

When people try to trade money for these things, it becomes a scandal – money, in these situations, actually reduces the value of what it’s traded for. Inappropriate use of money in these areas fosters disillusionment: with the political system, with the church, with relationships… it cheapens them, it makes them seem untrustworthy. Why? Because these things are based on a higher value than money.

For some things that have really ultimate value, money is not even a scandal, it’s just a joke.

“God, will you let me in? I’ll give you a hundred dollars…”

What does God have to do with money? Does God buy things? He owns the cattle on a thousand hills – he doesn’t need anything from us. It’s the other way around, he gives us everything. What do we have that we have not been given?

But still, it’s habit to hang onto our things, our abilities, our relationships, even our lives, as though they are ours and not God’s. And we try to get more by taking from each other. An outward representation of that is what Jesus saw at a party: people schmoosing and trying to network and make connections to power and wealth to get up the ladder, trying to sit closest to the host of the party, to be seen as more important. Parties are often still like this – you’ve got some folks trying to sit with or talk to certain other folks – the kids who are more popular, the bosses who are more powerful, the stars who are bigger celebrities. At the same time, people are trying to avoid and get away from those they feel are lower than themselves or might somehow pull them down.

But Jesus says we’re not to be like that – from either side. Neither the brown-nosers nor the snobs.

As one commentator, David Lose, noted, Jesus is not just being Miss Manners when he talks to people about how to act at parties – and who to invite. This business about who sits closest to the host is about pecking order, but Jesus says forget the pecking order – it’s the other way around. Don’t try to sit in the highest seat; sit in the lowest. Don’t try to be the king; be everyone’s servant.

And if you’re the one who’s throwing the party, don’t invite people you want to impress, people you think can help you advance your career, your station in life. You scratch their back and they’ll scratch yours. No, don’t do that – that doesn’t earn you any favor with God, because there’s nothing hospitable or generous about it; it’s a calculated investment, but whatever you get back is all the benefit there is to that kind of transaction. It doesn’t win you any points in heaven.

No, if you want to invest in something truly valuable, try to do something to win God’s favor – as Jesus advises. Do something good for someone who can’t do anything for you. Invite people to your party who can’t even bring the bean dip.

Since this money and economy and giving topic seems to keep coming up, possibly it’s something we need to learn better. In school, when a concept is difficult to grasp with just a lecture, the teacher gives you some homework to practice…

I think that’s a good idea to implement in church. Lots of times, people just come to church and listen to the lecture, and I don’t know how much application of the learning takes place afterwards. I guess that’s fine if you’re just auditing, but really, why even audit a course unless you actually want to learn the material?

So, I’m giving a homework assignment. Now, I’m not the teacher; you won’t turn it in to me. Jesus is the teacher; I’m just subbing today. But this is some of the material he left for us to work on.

God, the loving father

10th Sunday after Pentecost
Readings: Hosea 11:1-11,  Psalm 107:1-9,43,  Colossians 3:1-11,  Luke 12:13-21

First of all, regarding today’s Gospel, the point is - our security rests in God – nothing else: not jobs, not retirement accounts, not, as in this passage, barns. Somebody else will get all your stuff when you die anyway, so it’s a waste to spend your whole life collecting it. God is our security, so invest your energy and resources how God directs.

Moving right along, now we’ll take a look at the passage from Hosea. Last week, Fr. John discussed praying to God as our Father. In Hosea, the prophet shows some of God’s view of that relationship – how he responds to his children when they’re giving him grief. He gets angry at them for acting like idiots, but at the same time, he loves them.
Does this dynamic sound familiar to you? Now listen to what Deuteronomy recommends for parents dealing with unruly kids:

If someone has a stubborn and rebellious son who will not obey his father and mother, who does not heed them when they discipline him….

sound like anything you’ve said about your kids? or your parents or teachers said about you?
Here’s the course of action prescribed:

then his father and his mother shall take hold of him and bring him out to the elders of his town at the gate of that place. They shall say to the elders of his town, ‘This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard.’

So what happens?

Then all the men of the town shall stone him to death. (Dt 21:18-21)

Wow.

That seems a little severe. It’s hard to imagine a parent demanding the death penalty for their own child. Folks do demand the death penalty for other people’s children, but somehow that seems different…

Saying, “I’d like to wring his little neck!” is one thing, but we don’t condone actually doing it. We’re horrified at news stories reporting that a parent beat or shook a child to death. Sometimes anger can boil up to the point it’s not wise to punish your kid right then – you have to reason with yourself and talk yourself down to deal with the situation more calmly.

This seems to be part of what’s going on in God’s internal conversation. “How can I give you up, Ephraim? How can I hand you over, O Israel?...My heart recoils within me…” He’s angry, but really, he doesn’t want to destroy his people. He starts mentally re-playing memories – bending over them as they took their first lurching steps, hanging onto his fingers – “…it was I who taught Ephraim to walk...”
He thinks about how he took care of them, though they wouldn’t remember it. “I took them up in my arms; but they did not know that I healed them… I was to them like those who lift infants to their cheeks. I bent down to them and fed them.” You probably don’t remember much about when you were a baby – or even when you were two or three years old, but your parents probably do. If you’re a parent, you probably remember a lot of little details about your children when they were small. They were totally helpless, so you had to do everything for them – which they don’t remember at all. But this bonded you to your children in a very powerful way; when you invest so much in a person, when you love them so completely, it’s hard uproot that love, no matter what happens later.

Sometimes, you really have to rely on the strength of that bond to remind yourself that you DO love your kids, because they can do things that may make you doubt it at times. You also have to remind yourself what you believe is right and not simply react according to how you feel at any given moment.

God is in some sense the same way, as Hosea portrays him – his children can make him so furious at times, he wants to beat the snot out of them, but he reminds himself that that’s not the kind of father he is. He thinks about when they were little - scooping them up in his arms and cuddling them to his cheek, and he reminds himself – that is who I am. I am a loving father. I'm not going to destroy them.

So even though his kids are rebellious and stubborn and don’t listen – even though they are “bent on turning away” he doesn’t take hold of them and drag them off to be executed. His choice in this is not based on the actions or behavior of the kids – but based on who HE is as the parent. It’s a difficult thing, I imagine, to not let your kids’ behavior drive your reaction to them. They can probably push your buttons better than anyone else, and it must take a huge effort at times to keep your cool and be deliberate in how you respond. I’ve heard several parents repeat the principle of trying never to discipline their children while they are angry, and this seems like a very wise rule.

There’s a saying attributed to Macarius the Great, one of the desert fathers of early monasticism

If you reprove someone, you yourself get carried away by anger and you are satisfying your own passion; do not lose yourself, therefore, in order to save another. (The Sayings of the Desert Fathers p. 131)

God does not lose himself in his anger at his children. He won’t allow our behavior to dictate his. Who God is as a father is not dependent on how his children are acting at any given moment – and this is a good thing, because we can be sweet one minute and vicious the next. Regardless of the kind of children we are, God has decided the kind of father he will be.

I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and not mortal, the Holy One in your midst, and I will not come in wrath.

As God’s children, we can rest secure in his decision to love us. This is not to say he won’t get angry and will never punish anyone. He may get mad, but his love is what’s essential, what’s central to any response he makes – that’s who he is, who he chooses to be, and you are not powerful enough to make him forget that, no matter what you do. Keep this in mind when confessing your sins and asking God’s forgiveness. He’s been working to redeem your mistakes even when you were ignoring him – so he’ll certainly be willing to get you back on the right track as soon as you want to go that way.

In the service of Reconciliation, the person seeking forgiveness says, “I have wandered far in a land that is waste.” and then talks about detours and wrong turns they’ve made.

Today’s Psalm talks about people’s similar experience.

Some wandered in desert wastes, finding no way to an inhabited town; hungry and thirsty, their soul fainted within them. Then they cried to the Lord in their trouble, and he delivered them from their distress; he led them by a straight way, until they reached an inhabited town.

And at the end, the Psalmist says,

Let those who are wise give heed to these things, and consider the steadfast love of the Lord.

Steadfast love is love that stands fast, not moved or changed. God’s love for us is steadfast. So, the point is not perfect children; the point is a loving father.

Amen.

Shine in our hearts

Shine in our hearts, Lord Jesus, and light us up so that you shine out of us as well. Amen

Readings
Let's reflect a bit today on theophany – that's a word for things like what we just read, Moses seeing God face to face and the disciples seeing Jesus transfigured into light and talking to Moses and Elijah, and God's voice coming out of a cloud.
Theophany is when God reveals himself in ways that we can't deny, when God shows up in ways that freak us out because they are so real, when something happens that moves us so deeply, we either say or do idiotic things trying to make some kind of response - or we don't' talk about it at all because we can't find any words that will work to really convey what happened.
You may not often talk about those experiences, or maybe you only tell one other person or a couple of people you really trust, but there is no way you can ever forget what you saw or what you heard or what you felt in that moment. And there's no way you can go back to how it was not knowing that things like that are real. Even though later, you may question whether you dreamed it or imagined it, deep down you know you didn't make it up.
And I think we hope that what we experience in moments like that is the true reality. We hope that what we see around us in mundane daily life is just a pale reflection of the way things really are, what life really is at the core. The difficulty in hope, though is it's a (seemingly) very fragile thing, and you hesitate to lay it out completely because you're not sure it could survive disappointment. Or maybe you know somehow deeply that if you completely hope for all you desire, there's no way you could stay in control – you'd be at the mercy of how God responds. And if you laid out your deepest hope to God, you couldn't stay aloof from him and safe from what you fear would happen if you found that God either doesn't want or isn't able to fulfill what you hope for – that your hope may in fact be foundationless. You think your hope is what keeps you alive, and you couldn't survive losing it.
So you hedge your prayers, you pray for what seems reasonable, for what God couldn't refuse; you pray in ways that give God an "out" in case he doesn't answer or doesn't want to or maybe isn't actually able to – because maybe he doesn't actually exist …
But why do you think we have hopes if there isn't actually a reality they're based on? Thomas Aquinas hashed this question out from both the theological and philosophical point of view, and he says we're right to hope - because God does exist and God is good – and he hasn't made a desire without its object. We have hope because there is such a thing as its fulfillment. Aquinas says that if we have a desire, not only does its object exist, but it's attainable and it's also good – in fact, it's intended. God isn't cruel – he hasn't made us so that we hope for things that don't exist or are bad for us or that he has no intention of giving us – so that we'll eternally be frustrated in our deepest desires.
No, God is good, and he's given us good desires, and he's also put in us a desire for himself as the greatest good, so when moments of theophany happen, we are getting a glimpse, a taste of what is most deeply true about God's relationship to us and his love for us.
So, if what we hope for is predicated on a real object, then its fulfillment is possible, and if in fact, this fulfillment was designed and intended by God and is in God's power to grant, then we should have no fear in asking for it – because it's already what God also wants: our wholeness, our integration. What you most deeply desire… already is – and is in God's power to give you.
Are you willing to risk asking for it?
And I mean hopes – those things you most deeply ache for, that you don't think are even reasonable, that you don't think you have any business asking God for because there's no way they could be accomplished. It would take a miracle…
That's what I'm talking about –what kind of church is this if it's not about miraculous expectation? So I'll tell you what I've started doing as a result of this thought process: I've started asking God for what I hope for St. John's: for you as a community and you as individuals. I invite you to do the same… Hope everything you can imagine for us and ask God to do it. And don't hedge or make qualifications to "let God off the hook" in case it doesn't happen – that is your fear and attempt to control the situation so that you can't be disappointed. Instead, try risking disappointment on God.
I'm praying that God starts to breathe on your hearts so that the little embers of hope in there start heating you up inside and even starting to hurt – some of the prophets have said God's word can feel like a fire in your bones. I'm hoping that what he desires for us begins to burn inside us also, until it starts to shine out in our faces and in what we say and what we do. What are y'all waiting for anyway? "Remember that you are dust, and to dust you'll return."

An interesting thing about fire, which I've learned from the firefighters in Vidor, is that it doesn't even have to touch its fuel to ignite it. A fire in one spot can gradually heat an entire area, and anything that can be fuel, when it reaches its ignition temperature, will spontaneously combust at that point. So, in a room where there's a fire in one corner, when the entire room reaches a certain temperature, will completely erupt in flame everywhere.

It's called flashover. Here is another video showing fire behavior leading up to a rollover (burning across the ceiling) and then a flashover (everything erupting in flame).

You know somebody's been burning churches in east Texas, and the interesting thing about that, I think, is they're confusing a symbol of God's power with the thing itself, as though a fire in a church building would destroy the Church. It's the same mistake people make when they try to kill Christians – when they tried to kill Christ. In our worship, fire represents to us God's presence with us in the Holy Spirit, and at Jayde's baptism last week, we lit a candle to symbolize the light of Christ in her heart. Fire is a symbol of God's presence because, like fire, God is not safe, not predictable.
Talking about flashover, maybe Pentecost was something like that. My prayer is that during Lent, God will breathe on you and start a little fire in a corner of your heart, and we'll see what happens by Pentecost.
Amen.

Given to St. John's, Silsbee

February 14, 2010

Come Eat Supper

Easter 7 - Year B

Readings:  Acts 1:15-17, 21-26   Psalm 1   1 John 5:9-13   John 17:6-19

Lord Jesus, thank you for reuniting us with God, our Father. Amen

There’s a podcast I subscribe to called “This American Life” from NPR in Chicago. Each broadcast, they have a theme, and they tell three or four different kinds of stories based around the theme. The last one I listened to, the theme was “Reunited, and it feels so good…”

Jesus is reuniting God, the Father, with his children. The first step was when he became one of us, when he was born as a baby and became our brother, growing up in a family and seeing from the inside what our lives are like. Then, he started talking to us about God, his Father – our Father - what he’s like, what he wants to say to us and how he wants to relate to us.

Finally, he started telling us he was going to leave, but that we wouldn’t be alone – we wouldn’t be left comfortless, as we prayed in the collect – because we would be able to talk to God, to Our Father, directly now.

Earlier on, people had become afraid to talk to God. When Moses went up on Mt. Sinai to receive the law, there was fire and thunder, and the mountain smoked, and everyone was terrified. They told Moses, “You speak to us, and we will listen, but do not let God speak to us or we will die.” (Ex 20:1819)

After that, God communicated to his people through the law and then through the words of the prophets, priests and kings, but it was not a perfect system because a good many of those folks were not dependable and garbled up the message or ignored it or said whatever they felt like. So, finally, God sent his own Son to bring the message – to communicate with us, and the way he chose to do that was by becoming one of us.

While that is hard to comprehend in itself: that God’s Son would become a human being – the even more astonishing thing – which is also the more important thing about Jesus coming to live with us, is that in doing so, he brought us back into a relationship with God – and a closer relationship than we had before.

The Exsultet – the hymn at the beginning of the Great Vigil of Easter, says “How blessed is this night/ when earth and heaven are joined/ and man is reconciled to God”

Being reunited to God was a difficult process, certainly not without pain. First, there was the pain of the initial separation – and then a prolonged period of estrangement that was also painful for both us and God. Then, God had to be separated from his Son in order for his Son to enter our lives. That separation was painful for both of them, even though it brought Jesus into a closer connection with us.

Then, once Jesus had reestablished a connection with us, in the bonds he formed with his disciples and followers, he had to leave to go back to God, “And now I am no longer in the world, but they are in the world, and I am coming to you.”

And that meant a separation of one type of closeness with us, even though it began to bring us all back to a closer connection with God.

“The hour is coming when I will no longer speak to you in figures but will tell you plainly of the Father. On that day, you will ask in my name. I do not say to you that I will ask the Father on your behalf, for the Father himself loves you…” (Jn 16:25b-27a)

Jesus has been telling them he’s going to have to leave, and that things are going to get pretty hairy when he leaves, but that, through him, they have the same access as he does to seek help from God – his Father and their Father.

Then, while they’re sitting there, he begins to pray for them. It’s like he’s bringing God in the room and introducing Him to his disciples and introducing them to Him.

“I have told these folks about you; I told them what you said, and they’ve received it and know you’re the one who sent me. Now, I’m asking you – protect them, and unify them, just like we are. While I’ve been here, I’ve looked out for them, but now I’m coming back, and so I’m asking you to look out for them now.”

And pretty soon after this prayer, he gets arrested and killed, and things do get pretty hairy for the disciples, and they don’t understand what’s going on at first, but gradually they realize that Jesus has reunited them with God, his Father and their Father – Our Father.

When you’ve been separated or estranged from someone, even just briefly, reuniting is difficult – and sometimes it takes some help.

Imagine you and your dad having a fight, and you get really mad and go lock yourself in your room. He tries to talk to you through the door, but you won’t say anything.

After a while, here comes your brother… “Dad says come eat supper.”

“No!”

“What’s wrong?”

“Nothing!”

“Can I come in?”

A brother is different than a dad. Your brother can talk to you in a different way than your dad can – and there are things your brother can tell you that you won’t hear from your dad.

That’s kind of the situation between God and his people. There had been a lot of fighting between us and God, and we’d become estranged and weren’t talking to each other. We had locked ourselves in our room, kind of. So Jesus came into the situation from our side. At first, he ferried messages back and forth like a mediator. He would tell us what God said and explain what he meant by it and he would also listen to our grievances and see what we were upset about and then go out to the kitchen and talk to God for us.

So you’re in your room, feeling a bit better and thinking maybe you’ll come out in a while - and your brother says, “Okay, I’m going – it’s time for supper and I’m supposed to set the table; you should talk to Dad.”

And maybe you feel ready for that and maybe you don’t, but he opens the door, and there’s God, standing in the hall. “I told her that you’re not mad and that you just want her to come eat, and she said she believes you and she’ll come out.”

Then he goes down to the table – and God’s there in the hall, and you’re looking at each other for a while, not knowing what to say – and he says, “Why don’t you come eat with us…”

Amen.

I don't need your cow

Readings: Exodus 20:1-17   Psalm 19    1 Corinthians 1:18-25 

John 2:13-22

Lord, help us to cleanse our hearts so we can prepare with joy for the Paschal feast.

Yelling at people, turning the furniture over, throwing money on the floor, telling people to get out, and chasing cows and sheep with a whip…

Jesus was kind of upset, it seems like.

Why? What’s he so upset about, exactly?

Is it money? Does he not like the idea of people bringing money into the temple? I don’t think so. Remember the story of “the widow’s mite?” When the widow brought her money put in the offering in the temple, he didn’t run over and slap the two little coins out of her hand and yell at her… So, it’s not money he objects to, per se…And not even money in the temple.

Is it the animals? Does he think it’s inappropriate to have animals running around in the temple? We don’t bring animals to church with us, usually (except maybe for the Feast of St. Francis and the Blessing of the Animals). But at the temple, the animals were regularly part of the service. They were for sacrifice, to make payment to God for sins – or for thanksgiving. If your worship requires animal sacrifice, you have to have animals there. Jesus’ own parents brought doves to the temple to sacrifice when he was a baby. So, he’s not upset that there are animals around. 

Was it the fact that people were selling the animals maybe?

Or that they were selling them in the temple?

I think that’s more the issue – but why was he upset about that? It seems like it would just be a convenience for people needing to get animals for the offerings and sacrifices.

Let’s imagine a contemporary parallel.

How could we make it more convenient for people to make offerings at church? You know, sometimes I forget my checkbook, and so I’m not prepared when I get here on first Sundays.

Maybe we could put an ATM in the narthex. Just for convenience.

That way, people could easily get money to put in the offering if they forget and come unprepared.

What do you think? Wouldn’t that be helpful?

If the goal of the offering is convenience, then, sure - why not?

Well, it would be tacky, for one thing. And generally, Episcopalians are on board with Jesus 100% on this – we don’t do tacky. (Thanks be to God!)

But the ATM and convenience store of ready-to-order animal sacrifices at the temple was not just tacky. It also showed that people were lazy and not taking the point of the sacrifice seriously. They were coming to offer sacrifice to God, and they were unprepared. It’s not that they didn’t know what was being asked of them; they just figured a way to accomplish it in the easiest way possible. And in that, they were totally missing the point.

“God wants a cow for a sin offering – okay – I’ll buy one when I get there. That way, I don’t have to haul it all the way to Jerusalem. I’ll just pick one up at the gate on the way in – less hassle.”

God gets pretty frustrated with this attitude and we hear this repeatedly in the Psalms and in the prophets. Here’s one example.

“Hear, O my people and I will speak, O Israel, I will testify against you.

I am God, your God. Not for your sacrifices do I rebuke you; your burnt offerings are continually before me. I will not accept a bull from your house, or goats from your folds. For every wild animal of the forest is mine, the cattle on a thousand hills. …

If I were hungry, I would not tell you, for the world and all that is in it is mine.

Do I eat the flesh of bulls or drink the blood of goats?

Offer to God a sacrifice of thanksgiving, and pay your vows to the Most High”

(Ps 50:7-14)

I don’t need your cow! – it’s my cow anyway! I don’t need your money. I don’t buy things. I made everything. Do you seriously think this is about you giving me something I need?

David gets the point of this in Psalm 51.

“O Lord, open my lips, and my mouth will declare your praise.

For you have no delight in sacrifice; if I were to give a burnt offering, you would not be pleased.

The sacrifice acceptable to God is a broken spirit; a broken and contrite  heart, O God, you will not despise.”

(51: 15-17)

Maybe we would never put an ATM in the narthex – but being lazy about what we offer to God, coming to church with our hearts unprepared …

Ever do that?  And it’s not because we don’t know it’s coming – it happens every week at the same time.

Right now, we’re in the season of Lent – which, incidentally, happens every year at the same time. We’re supposed to be preparing for Easter, which also (to be clear) happens every year at the same time. If you are concerned about not knowing the exact date, let me show you something. Take a look the Book of Common Prayer that you have there in your seat. Find page 883. Here, you can see when Easter will be for the next 80 years. There’s absolutely no excuse to be unprepared.

Don’t be lazy and wait to the last minute to try and spiff up that morning –

God is not interested in whether we can take a nice picture wearing clean, new clothes. God is interested in giving us a clean, new life.

How do we prepare for that? We have to give our lives to God to let him clean them up. And how do we do that? By giving up things we are attached to that aren’t God – and trying to put God in place of that other stuff.

It’s really his place to begin with – like the cows people gave him that he already owned – when we bring offerings and make sacrifices, we’re really only giving God what belongs to him in the first place. God doesn’t need your cow – he doesn’t need your money. He doesn’t need the chocolate you’re not eating or whatever. God wants your life. In making your sacrifices, then, bring offerings that represents you – your life. God wants to come with you on the journey – he doesn’t want some souvenir you picked up in the airport.

So, prepare now for Easter. During Lent, give yourself as an offering and a sacrifice to God.

Amen

  

One thing I know...

EP - Year 2
Readings: Psalm 35; John 9:18-41

"One thing I know…"
That’s what the blind man says when he’s being interrogated by the Jewish religious leaders.
"One thing I know … I was blind, and now I see."
At the beginning of the story, before the part we just heard, Jesus and his disciples walked by the blind man, and they started talking about him, about why he was blind, whether it was his own fault or his parents.’ Jesus said it wasn’t anybody’s fault; it was so God’s work would be shown in him. Then Jesus spit in the dirt and put the mud in the man’s eyes and told him to go wash it out, and when the man came back, he could see.
He was blind - now he can see. What more is there to know in this story?

Well, apparently there was some explanation needed. Before you know it, the Jewish religious leaders have got the blind man standing in the witness box, peppering him with questions – but it’s really Jesus they want to put on trial. Maybe Jesus has got this guy in on the scam, pretending he used to be blind to lure people into following Jesus.
The Jews call the blind man’s parents in, but the parents are no fools. ‘Yes, that’s our son, and he was blind, but we don’t know how it happened - ask him.’
They call the blind man back. ‘Admit it – you’re lying! We know this man’s a sinner.’
Except that he’s not lying, and he’s beginning to get adamant about it. ‘I don’t know whether he’s a sinner or not – one thing I do know… I was blind, and now I see.’
The Jews start repeating their questions and harping on Jesus as a charlatan, ‘We know God spoke to Moses, but this guy? We don’t even know where he comes from!’
From the one thing he knows, the blind man starts seeing a lot of things more clearly. ‘Amazing! You don’t know where he comes from, but he opened my eyes… if this man were not from God, he couldn’t do anything.’
"Are you going to teach us?! " the Pharisees shout back at him, "Get out!"
Sometimes what we know can get in the way of our seeing. That’s what happened to the Pharisees. They knew a lot about the Messiah; they’d been waiting for the Messiah for hundreds of years, and they knew what to look for.
In the film Rosencrantz and Guildenstern are Dead, Richard Dreyfuss’ character, the head of an acting troupe, comments that in the theater, ‘audiences know what to expect, and that is all they are prepared to believe in.’
And Jesus –Jesus was not what the Jewish religious leaders expected in a Messiah. So they didn’t see what was really happening. The blind man was starting to see, though – even though he didn’t know as much. He basically knew one thing – he was blind, and now he could see. And from knowing that one thing, by the time the Pharisees kicked him out, he was prepared to believe in Jesus, the Messiah - the whole shebang.
Interestingly enough, it was his blindness that set the stage - to prepare him for believing in Jesus, to prepare him for giving up everything to trust someone he never saw who had put mud in his eyes and healed him and changed his life forever.

Were you expecting the call you got? I wasn’t.
What was it that set the stage for you to be willing to answer it? When you answered all the many doubts and questions saying, ‘but one thing I do know….’ What was the one thing that prepared you to believe and to follow?
Rosencrantz and Guildenstern, throughout the film, try to figure out what they’re supposed to be accomplishing on their mission, which seems vaguely but very urgently defined. The nearest they can come is remembering someone sent them.
‘There was a messenger – we were sent for.’
‘Yes, I remember…’
‘A man standing in his saddle to bang on the shutters… But then he called our names! You remember - that man woke us up. We were sent for. That’s why we’re here, traveling. A royal summons – off at a gallop, fearful lest we come too late…’
‘Too late for what?’
‘How would I know? We haven’t got there yet.’
That’s how it feels to me sometimes. My purpose sometimes seems vague at best, but one thing I know – I was called and, for whatever reason, sent here. We all were. The exact purpose? How would I know? We haven’t got there yet.

In the Four Quartets, TS Eliot writes:
‘what you thought you came for
Is only a shell, a husk of meaning
From which the purpose breaks only when it is fulfilled
If at all. Either you had no purpose
Or the purpose is beyond the end you figured
And is altered in fulfillment….’

If we don’t know what to expect, then we might not limit as much what we’re prepared to believe in – and even so, God can still do infinitely more.
Amen.

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Given to the Iona School for Ministry
September 5, 2008

You are a promise

Year A, Proper 3
Readings: Isaiah 49:8-16a 1 Corinthians 4:1-5 Matthew 6:24-34 Psalm 131

Thus says the Lord, “I have kept you and given you as a covenant to the people…” (Is 49:8)
A covenant is a promise. God says, “I have… given you as a promise to the people…”
God has given you as a promise to this town and this place. God has given you like a promise to the people of Silsbee and Hardin County. You are part of God’s promise to the people you live around and come to know and care about.
What kind of promise? – for one, a promise of justiceWhat kind of promise? Isaiah talks about things like helping people establish themselves and get back their lost, wasted or stolen heritage. Those are promises of justice.
We are part of God’s promise to this community – and that includes working for justice for people who are being mistreated and hurt and taken advantage of.
Examples
For many years, Gary Monday served as a police officer and saw all kinds of abuse and violence and exploitation – and part of his job was to serve justice by catching the offenders and sometimes by restoring some of what was lost in the damage. Gary was part of God’s promise of justice to the people he served. He was also part of God’s promise of justice to the offenders themselves – because as Paul would argue, being shown that you’ve broken the law gives you a clear call to turn around and change.
But Gary couldn’t possibly keep the whole of God’s promise of justice to all those people by himself (though sometimes, people seem to expect that of the police). There are lots of pieces to our justice system, and lots of people involved in each of those pieces.Betty See worked for many years with victim’s services, and part of her job was to help the victims re-establish themselves – to gain back some sense of security and dignity and self-confidence.
Diane Bebee is now extending her previous work as a social worker and therapist. She’s working to establish The Roosevelt House here in Silsbee. It’s going to be a place of refuge for girls who have been temporarily taken out of their homes because of abuse or neglect.
Right in the back of the church here, sharing space with us, is the Samaritan Counseling Center. You can see the sign when you go out the kitchen door. It serves some of these same children by offering counseling to cope with the abuse they have suffered.
Earl Stover works as a judge, and his job is also part of God’s promise of justice to the people of this community. Our laws serve as guides to set down what we understand justice to be – what kinds of interactions between people reflect justice and what kinds of interactions reflect injustice… It’s the job of judges to interpret those questions in individual situations. When a judge administers justice well, it can give people the opportunity to make things right.
Justice and Grace
This is similar in some ways to the function of the service of reconciliation in our prayer book – just as our justice system doesn’t assume people are perfect, the church also doesn’t assume people are perfect, that we will never mess up, that we will never hurt each other. Of course we will – of course we do. Both the church and our legal system assume that we will mess up. They provide ways to deal with the wrong things we do and also give opportunities for us to turn around and do things differently and re-join the work and service going on.
Fr. John used to be a lawyer, serving as part of God’s promise of justice in that capacity, and now he is a priest and offers us in an even more obvious way God’s promise of justice – which includes grace and forgiveness.
All these things: making just laws, justly enforcing laws, justly interpreting laws, helping victims, helping offenders, offering avenues for reconciliation and grace and forgiveness – these are all part of the same promise of justice that God makes – and that God has given us some responsibility for upholding.
That’s a really big responsibility – to uphold God’s promise of justice - Justice is a tall order. That’s why it takes so many people doing different parts – and each doing them conscientiously. None of those parts are dispensable. Each one of us individually is not so strong or powerful, but together, and with God, we can stand up against injustices and defend people who are being hurt and taken advantage of, especially those who can’t stand up for themselves. And we can work to reconcile and restore people who are doing the hurting as well. God’s justice covers a lot of things.

Don't forget
An important part of justice is not forgetting things that are unresolved, not forgetting people who are still suffering, but making sure we remember until things are made right.
There are lots of people still stuck in bad circumstances, and they are wondering if anybody knows or cares – or if they have been forgotten by everyone, if even God has forgotten them…

But God doesn’t forget. God doesn’t forget any of the people he has made. ‘Can a woman forget [her own baby]? Even these may forget, but I will not forget you,’ God says, ‘See, I have inscribed you on the palms of my hands.’ (Is 49:15-16)God doesn’t forget any of us. He has our names written on his hands.
What can we do to remember the people and situations we should not forget?
One big way is prayer.
With her prayer beads, Bette Cheek holds in her hands the people God’s given her to remember – including everybody here at St. John’s – and everyday, she prays for us. And she makes prayer beads so other people can do the same. I’m sure many of you have some. Glenda Gray’s pictorial directory can be a similar tool. You can look at the pictures and pray for people and pray for the church. The prayer list in the bulletin is another tool - we pray aloud for these needs Sunday and Wednesday of each week. The Daughters of the King have studied and made vows to pray regularly, and they meet together to stay accountable to that calling. They also wear their crosses everyday to help them remember they have committed themselves to prayer.
Our prayer book includes prayers about every kind of situation the church feels must be remembered – and they’re laid out in a regular rotation so we cover them all. The prayers of the people we do each week also remind us of all the areas God’s hand covers – and for which we also share some responsibility. Justice is only one of them. Our worship is intentionally structured so we will be reminded on a regular basis of all the things God is concerned for – all the things God promises – for us and for everyone.
But being reminded is just the catalyst, just the first part to get things started – if I remember and then forget again, remember, forget, remember again.. without anything ever actually happening as a result, what good is that? The reason we remember is that remembering God’s promises should change the way we live.

God has given us as a promise to the people around us – and God does not forget his promises.

You are a promise.
We are a promise.

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Given to St. John's, Silsbee
May 25, 2008

Seeing and Knowing God

Easter 6, Year A
Readings: Acts 17:22-31 Psalm 66:7-18 1 Peter 3:13-22 John 14:15-21

Do you know God?
Have you ever seen God? How do you know God is real?

Bob and Joyce are driving to Houston. As they come into the city, traffic starts to pick up. Just as they enter a construction zone, Bob spots a car stalled, partly in their lane because of the construction barricade. He looks in the mirror to move over, and there’s a semi in the other lane – there’s not enough space for all three vehicles – and nowhere for Bob and Joyce to go.
They both flinch, expecting impact – and then, somehow, they’re on the other side.
“How did you do that?” Joyce asks, amazed.
“I don’t know,” Bob says. “It wasn’t me.”

How do you know God is real? Have you ever seen God?
Lots of you have children and grandchildren. Think back to holding that brand new little baby for the first time – those perfect, delicate ears, beautiful eyelashes and tiny fingernails.
Look at your own hand and the lines on your knuckles, the roadmap of purple veins just under your skin.
“The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things.” (Acts 17:24-25)
It feels like this is true – that there must be somebody responsible - It feels like there must be a God, but how do we know God is real if we can’t see God?
Can you see your eyelashes? Why not? Because they’re too close to your eyes.
Maybe we can’t see God because God is too close. Paul tells the people in Athens, “indeed he is not far from each one of us.”
Can you see your heart? Why not? Because it’s inside of you.
Maybe we can’t see God because God is inside of us. Jesus tells his disciples, “You know [the Holy Spirit], because he abides with you, and he will be in you.”

Just because you can’t see something, doesn’t mean it isn’t there.
Sometimes you can feel what you can’t see
You can’t see your eyelashes because they are too close to your eyes. But, you can move the tip of your finger near your eye and feel the tiny hairs brushing against your skin, so you know they are there.
You can’t see your heart, because your heart is inside you - but you can put your thumb in the little space between your collar bones and feel bom-bom as it pumps blood through the arteries in your neck.
I can’t see God, but there are times when I feel that God is with me. I remember once in early spring, taking a walk in the middle of the afternoon, and suddenly, I felt that God was walking with me. I didn’t see him, but I knew he was there. It seemed that if I leaned my head over, it would be resting on his shoulder.
I remember how familiar and simple it felt to be walking together like that with God, and I remember feeling surprised that it was so familiar and so simple – as though we already knew each other very well.
You don’t have to see God to know him. And you already do know God, and he knows you. “Indeed he is not far from each one of us.”

Jesus told his disciples, "I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth …. You know him, because he abides with you, and he will be in you.”
Jesus, the Father and the Spirit are all connected with each other and with us, so when we encounter God, it will probably feel familiar rather than strange and frightening.
In a way, this can make God’s presence hard to recognize. If we are expecting God to be completely different from anything we know, we may be surprised to encounter God in a way that feels close and familiar.
Philip, one of Jesus’ disciples, asked him, “Lord, show us the Father, and we will be satisfied.”
And Jesus said, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father.”Don’t make it more difficult than it is – you know this already
Sometimes, we can make things more difficult than they are.
Some things are difficult and complicated; that’s true. But some things are simple, and we make them complicated when they don’t need to be.
For example, how do you feel about Algebra?
x + 2 = 5 Solve for x. If you’re like me, just hearing ‘ x’, you feel a mild panic. But relax and think about it – slow down. You already know this. It’s actually familiar. If you start with 2, how do you get to 5?
You have to let yourself recognize the familiar parts and realize that you know them so that you don’t panic or give up. Don’t make it more difficult than it is.
For some people, reading and spelling cause the panic.
How do you spell ‘Episcopalian’?
It’s so long and has all those syllables! I can’t do it.
Yes, you can – slow down – listen to the sounds. What are the letters that make those sounds? Just do one at a time. You already know this. It’s actually familiar. Don’t make it more difficult than it is.
Learning to read is similar – for someone learning to read, looking at all those words can be intimidating. They’ll just start guessing. You have to tell them, “Slow down, look at what’s there; don’t guess.“
When it connects – that those letters represent familiar words – it’s like epiphany – like revelation.
Knowing God is similar. It may seem intimidating or even impossible to think about trying to know God.
How can I know God? I’ve never seen God. God is totally ‘other’ – completely beyond human comprehension.
Except that Jesus and Paul both say it’s not like that.
We’re God’s children, Paul explains, so we know God already, because God made us and takes care of us. In him we live and move and have our being, and He is not far from each one of us. We know the Spirit, Jesus says, because he is with us and will be in us.
God is familiar, even if we can’t put words to it or explain it. So don’t worry about what you can’t see, what you don’t know; look at what’s there. We’ve seen God reflected to us in thousands of ways. We’ve seen God reflected through people and events; we’ve seen God reflected through the beauty of the world around us; we’ve seen God reflected in scripture, in the liturgy, and we’ve seen God reflected in our own hearts.
CS Lewis says we each have a ‘God-shaped hole’ in our hearts, so even before we recognize what’s missing in our lives, the shape of the emptiness traces an outline of what God must be like to fill it.
Don’t make knowing God more difficult than it is – you already know God. And He knows you.
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Given to St. John's, Silsbee
April 27, 2008

Seventh Word

"Father, into your hands I commend my spirit."

Henri Nouwen wrote, "Dying is trusting in the catcher. To care for the dying is to say, 'Do not be afraid. Remember that you are the beloved child of God. He will be there when you make your long jump. Don't try to grab him. He will grab you."

It's the image of a small child at the edge of the swimming pool, and Dad's in the water, holding his arms out, saying, "Come on, I'll catch you. Don't worry. I'll catch you."
You look at the water, you look at your dad, and you open your eyes wide and jump.

We don't have to try to jump far enough. He's going to catch us, even if we just lean over and fall in. And that moment doesn't have to be just when we die. It's whenever we make a trusting movement towards Him, and the moment we do that, his hands reach out and catch us.
I don't think distance is an issue, because I think there's never a moment when he's not paying attention, when he's not right there.

It might be, too, like learning to float on your back. Your dad's telling you he's got you, that he's not going to let you sink, just take a deep breath and lean back...
It's hard to let go and let your feet up, not touching anything solid, but you try to trust him, even if you're afraid.

I think dying is a little like that - I think there is a moment when we let go of everything else. A moment when I realize God's with me - when I feared he wouldn't be, and I know that He has me, and He's not going to drop me, and whatever else happens, it doesn't depend on me. He's got it under control. So finally, I trust Him, lean back, and let go.

About fighting

Year C - Pentecost, Proper 24
Readings: Genesis 32:3-8,22-302 Timothy 3:14-4:5 Luke 18:1-8a Psalm 121


A common theme in today's texts is that of persistence in struggle and difficulty - hanging in there. Fighting and prevailing.
In struggling with the man he believes to be God, Jacob literally hangs on until he receives a blessing. In the epistle, Timothy is urged to "continue in what you have learned and firmly believed" and to "be persistent whether the time is favorable or unfavorable..." And in the gospel, Jesus tells a parable "about the need to pray always and not lose heart." The widow in his story "kept coming" and asking for justice, and eventually the unjust judge decided to grant it "so that she will not wear me out by continually coming."
Another aspect of this theme of struggle and persistence seems to be the presence of opposition. In the Gospel, the widow seeks justice against an unnamed opponent - we don't know the problem there - but then she has a further struggle with the judge, who doesn't really care about justice and so in that sense forms some more opposition.
In the OT reading, the opponent seems to be God. The text just says 'a man,' but Jacob clearly believes afterward that he has seen God and even fought with him, and he's amazed God didn't kill him. Jacob wrestles with the man, and the man dislocates his hip, but Jacob still won't let him go without a blessing, so the man gives Jacob a new name. "You shall no longer be called Jacob but Israel, for you have striven with God and with humans, and have prevailed." The word translated as 'prevail' doesn't necessarily mean that he conquered his opponent - that he beat God; it can also mean that he showed endurance, strength and courage in the fight. I think that's very important to notice - you don't have to beat your opponent to prevail.
I think struggle and fighting are things most of us can relate to. We fight with people, with circumstances, with God, with ourselves. What does it mean to prevail in these?
When we fight with people, it's just as often, if not more often, that we fight with people we love. In this situation, beating your opponent is not really a good way to 'win.' In a fight with family or friends, this kind of winning isn't very satisfactory.
When we fight circumstances, whether it's a health issue, a job situation, a policy or a law, people usually get drawn into it, too - even if you know what's to blame, it's hard to fight something you can't see or touch.
Sometimes, we fight God, and a similar thing can happen there - think Cain and Abel. But really, if anybody can handle our fight, it's God. Writers of the Psalms often got really angry with God; so did Job, and so did Jonah, and so did countless other people in the Scriptures. God's big enough to take it, and if God's the one you're mad at, God's the one to take it up with. I think it's also true that when you fight with God, you know God better.
Then there's fighting within ourselves: fighting our fears, our demons, and all the gunk we internalize from the problems and dysfunction in our lives. In the book The Imitation of Christ, I ran across this: "Who has a greater struggle than those who labor to overcome themselves?" Anyone who's faced addiction or even observed someone in that struggle can agree this is true.
In all of these struggles, what does it look like to prevail? I think part of the answer relates to peace. Sometimes, just to endure is to prevail - if you've made it this far, regardless of how much damage you've sustained - the fact that you're here is prevailing. Your scars show what you've been through - like Jacob limping as he walked away from wrestling with God. But you've lived to tell about it - you struggled with God and the world and yourself, and you've prevailed.
What if you lose? It depends on what you think losing is. I think to make peace with an opponent is to prevail, even if they win. For example, to face death and make peace with that opponent, whether you then live or die - is to prevail in that struggle - to show courage and endurance. I heard a saying once: 'Courage is fear that has said its prayers.' I like that, and I think it's true.
When I was facing a medical procedure to repair a brain aneurysm a couple of years ago, I also had to face the fear of dying. There came a point, after six months of delays, when all my distractions were gone, and there was no avoiding it anymore.
I wouldn't say I won that battle; I didn't beat the fear. I tried every argument I could think of to reason myself into peace, and I couldn't. Fear is more primal than reason. So finally, I prayed and asked God to give me peace about death, and it came.
It was so simple, I didn't believe it could be true at first and tried to make myself afraid again, but I couldn't. So I prevailed, but it wasn't because I defeated the fear; it was because God fought for me when I couldn't fight anymore.
Another thing about fighting is that it reveals a lot about the character of the contenders. When you fight someone, you know them. This idea was expressed in the sequel to the Matrix, when Neo is summoned to a meeting, and as soon as he walks in the door, the doorkeeper immediately engages him in a ferocious battle. Afterwards, the guy says he had to fight Neo in order to know for sure who he was.
I've started arguments with people before for no apparent reason, I suppose to see how they would respond, to flush them out into the open, I guess, to figure them out. And I've had people do that to me, too - to see how far they could push me before I pushed back.
There's something about competition that brings out things you don't see in casual interaction. People are more raw when they're fighting or competing. If you play any sport, or ever have, you know this. I played soccer from the time I was four until just a few years ago, and now I fence. In either place, I've found I learn a lot about people by facing them in competition. I learn their strength, their speed, their stamina, their habits and their style, how rough or skillful they are, whether they play clean or dirty.
The other side to this is, I learn a lot about myself, too. Some of it's good - some not.
When I played soccer, I learned that I'm persistent and I'm tough, but I'm not always realistic about the laws of physics. I frequently got knocked down trying to challenge people much bigger than me, but I'd get up and keep going. When I played goalkeeper, I wasn't afraid to dive or charge a forward one-on-one.
I also learned, though, that when I played forward, I had a tendency under pressure to sabotage my own plays and then make excuses about why I lost the ball, even though I had enough skill, technically, to keep it. If I had a fullback bearing down on me, for example, sometimes I'd cross the ball early from the wing just to get rid of it. But the center forwards weren't in place yet, so all that work to get the ball up was wasted.
The thing is, probably nobody would blame me. Except that I knew I was doing it. And actually, you can't have that many 'unlucky' breaks without someone seeing a pattern. When I played on my cousin's team, he commented 'Good Lord, I've never seen a more skittish forward!'
He had me sorted. I didn't have myself sorted, though. I didn't know WHY I was doing it. But at that point, I decided I better figure it out and try to fix it.
I think the same concept is true in many types of competition: the quest for grades, the desire to climb a ladder or achieve some status, even political debates.
The reason this is useful - what we see in the microcosm of a game or a debate or an argument, we can work on in that context and in other areas. And more broadly, what we see when fighting under any circumstances, can be an indicator of strengths or weaknesses.
In spite of our desire for peace, we do a fair amount of fighting. I think it's somewhat a part of the way we are as people. Maybe this is why God fights with Jacob and doesn't kill him - because God knows Jacob and knows that's the way he is.
Some people just come out swinging, and Jacob's whole life was like that - Jacob wasn't the ideal man like Abraham - calmly accepting all kinds of difficulties and waiting patiently for their seemingly impossible fulfillment. No, Jacob was going to grab what he could - he was grabbing his brother's heel when he was born - and since that moment was always fighting or scheming with somebody.
One of the most notable examples was when he tricked his brother Esau out of a blessing, and it was after this that he fled his home, afraid of the revenge his brother would taken when he discovered this.
Sometimes, people just kind of have to fight, I think. We wish for peace and harmony and unity with no divisions, but the reality is far from these ideals. In our culture, we don't have a lot of acceptable circumstances for fighting, but I think in some sense, people need to contend with something. Sports are one example, but also things like Survivor and a lot of those reality TV shows, where all kinds of normal activities, like dating, doing a job interview, and designing clothes are turned into competition events. Yesterday, I was watching Iron Chef America - they were having 'Battle Eggplant'...Now you tell me we don't have a need for competition!
The movie Fight Club is a very clear example - these young guys started a club just to fight each other - hand to hand, no gloves, no weapons, and very few rules. The story is somewhat more complicated than this, but essentially, the appeal seemed to be that by fighting, and sustaining injury, they were doing something that felt real - more real than pushing papers in an office. This movie was really popular, which means people respond to it for some reason. I think there's something to notice there.
If you're fighting, especially one-on-one, your goal is clearly defined by beating your opponent. But if you're a small part of a big goal, and especially if you don't know what that goal is, your part can feel pointless. This is somewhat our situation as members of the Church - we're each small parts of a larger body, involved in doing a work that we don't see the end of because it's so much bigger than any of us.
I think part of the implication of the letter to Timothy is - Hang in there. Don't lose sight of the goal you're part of. Know what that goal is. Learn what your part is and do it. And don't let other people's impatience or lack of interest make you forget what you're about.
AND - Fight the good fight.

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Given to St. John's, Silsbee
Oct. 21, 2007

About cheating

Year C - Pentecost, Proper 20
Readings: Amos 8:4-7(8-12); 1 Timothy 2:1-8; Luke 16:1-13; Psalm 138


Lord, may we know your word, speak your word, and love your word. Amen.Today’s OT and Gospel readings both talk about cheating.
Basically, if you’re cheating anyone, stop it - especially if you’re cheating poor people or anyone at a disadvantage to you.
The message in Amos is very harsh toward people cheating the poor.
‘Hear this, you who trample the needy… The Lord has sworn… "I will never forget…"’Amos describes some methods people were using in his day to increase their profits by tricking or cheating their customers.
"Skimping the measure, boosting the price, and cheating with dishonest scales…selling even the sweepings with the wheat."Methods are the same today – for example, next time you get gas, notice the sticker on the pump that certifies the pump has been checked to ensure it pumps a gallon of gas for a gallon of gas.
And when I pay $.75 for a bag of chips from the vending machine, and 2/3 of it is air, with 5 chips in the bottom, I feel like someone is skimping the measure.
Now, a popular method of ‘boosting the price’ seems to be tacking on lots of little fees and surcharges for things you didn’t request but didn’t know you had to exclude.
Then there’s the whole area of financing, which invariably ends up making people with less money pay a lot more. Currently, the issue of sub-prime mortgages has been in the news a lot. From what I gather, these are high-risk, high-interest loans made to people who probably really can’t afford to buy a home – and sure enough, most of them couldn’t pay, especially with the high interest. Now, their houses are being foreclosed on, and that whole area of the market has collapsed, sending other sectors of the economy into a tailspin.
Who’s most affected by this? People who can least afford it.
By way of contrast, last year’s Nobel Peace Prize went to an economist who developed a system of micro-lending to help very poor people start businesses. These loans have been so successful that whole sectors of the economies in many developing nations have been strengthened.
It’s not a matter of money – it’s a matter of the lender’s motives.
It’s a matter of justice.
What about credit cards? How are credit cards marketed?
They’re often presented as sources of cash flow – offered to people who have very little cash… like college students. When I was in college, credit card companies would set up tables in the SUB and give away ‘free’ stuff to people filling out applications. Talk about ‘buying…the needy for a pair of sandals"…
So, in addition to tuition, room and board (which we took out loans for), students were encouraged to rack up additional expenses on credit cards with high interest rates. Pretty much every college student I know is at least up to their eyeballs in debt, and even if they find a good job, they’ll spend a substantial chunk of their lives paying it back.
In the meantime, what if they need to buy a house? …. Remember, the housing market has basically collapsed.
And these are college graduates – what’s the situation for people without a degree?
And there’s no time to talk about who doesn’t have health insurance or what you learned about the insurance on your house after Rita…Many things in our society are unbalanced – usually in the favor of whoever has the money, power, or influence. Think Jack Abramoff… and the influence of lobbies on the laws that get made.
If you’re going to oppress or neglect someone, it’s easiest to oppress or ignore the people who are without representation – the poor, the weak, the uneducated, the powerless – because they don’t fight back as much.
BUT, they do have a key advocate. God seems to have a particular concern and care for these folks. And as the Church, we’d better be looking out for them, too. We’d certainly better NOT be contributing to injustice against them.Many times, particularly in the prophets, God’s word is that he doesn’t care about sacrifices and ceremonies – not if the rest of the week is full of injustice. Earlier in Amos, the prophet delivers this message from the Lord:
I hate, I despise your festivals, / and I take no delight in your solemn assemblies…
Take away from me the noise of your songs; / I will not listen to the noise of your harps.
But let justice roll down like waters, / and righteousness like an ever-rolling stream.Over and over again, God’s theme is Justice:
"And what does the Lord require of you but to do justice…." (Micah 6:8)But cheating perverts justice, turns it upside down, makes it meaningless.
And if we, as Christians, representing Christ (because we do) – if we cheat people, especially disadvantaged people, not only does it destroy their trust in us personally, but they can associate our behavior with the Church, and with Christ – and they can decide that, if that’s what Christianity is, they want nothing of it.
They’re chased away from hope because they don’t hear, don’t see evidence in us of God’s particular care for the poor, the sick, the weak, and the lonely.
If we, who profess to know and follow God, commit injustice, this puts a barrier in front of people who need hope in God more than anything else - and that’s inexcusable.
This may sound like overkill if all the injustice you did this week was cheat on your math homework.
But part of the message from Luke’s gospel is that, unless they stop – and turn around – little cheaters grow to be big cheaters.
It’s only a matter of time and degree from cheating on tests to cheating on taxes.
The mindset that justifies it and the basic pattern are the same.
As a person gains more responsibility, cheating has wider ramifications.
Think about Enron. How many people lost their jobs? How many lost their retirement?
So if you’re cheating at anything, stop now.
If you’re not – don’t start.In light of all this, the gospel reading from Luke sounds pretty odd.
Here’s a story of a guy who gets fired for cheating his boss, and then his boss compliments him for how clever his cheating was.
What was Jesus trying to say by telling this story?
And why did he pick a cheater as the main character?I don’t know, but my theory is maybe he wanted to show that he knows what kinds of things people get into, and he’s not shocked that people cheat.
When we cheat, God’s not shocked; God knows us already better than we know ourselves. He knows, and he’s not shocked. God can even appreciate the ingenuity and talents we used to do it, since God’s the one who gave us those gifts, but it’s a shame for us to use them on schemes instead of doing something good with them.
It’s also a shame if we don’t use our gifts for anything at all – maybe thinking the only thing we can offer to the church is the gift of being ‘nice’ while we’re here. But there are a lot of attributes natural to each one of you that really contribute to the life and health of the church.
What if you’re not necessarily that nice, but you’re strong? Great! We have heavy stuff.
What if you’re funny? Excellent – there are people here who could use a laugh.
What if you’re good at soccer? What if you know all about horses? What if you can explain complicated things? What if you think about things in simple terms? What if you plan things? What if you read, write, paint – draw, sing, or dance?
Fantastic! Obviously God thinks the church needs it, because he gave it to you and brought you here.Part of Luke’s commentary on the story of the dishonest manager is to say basically that ‘it’s a shame the world is more creative than the church is…’
It’s true –
How much time and money and artistic talent – genius even – go into making a Super Bowl commercial to get people to drink beer or change their car insurance?
How much goes into trying to get people to come to church?People are capable of amazing feats of ingenuity and persistence. Think of anybody who’s dating. Guys and girls both will do all kinds of clever, creative, crazy things to impress a date. Did you see the movie 50 First Dates ? - perfect example.
What if that kind of creativity were given toward honoring God? If we think about how we’re spending our time and creativity now, then cut out the worthless and bad things (which God’s not shocked about because He already knows)
What would we do differently?
Think about it – Make some changes
And let’s see what God will do with us.

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Given to St. John's, Silsbee
Sept. 23, 2007

1st sermon at St. John's

Year C - Pentecost, Proper 16
Readings: Isaiah 28:14-22; Hebrews 12:18-19,22-29; Luke 13:22-30; Psalm 46


This is a difficult passage - it's really harsh in some parts, especially in the way the owner talks to the people knocking on the door.
Once the door is shut, the owner of the house refuses to open it when people ask to come in. And not only that, he says he doesn't even know them: 'I do not know where you come from; go away from me, all you evildoers!"
But - Just a few chapters earlier in Luke, Jesus was saying 'Ask and it will be given to you; search and you will find; knock and the door will be opened for you."
Which is it?
If the people come and ask to be let in, the owner of the house should let them in - that's the compassionate thing to do. Just because they're a little late ... they shouldn't be thrown out - especially when you're talking about 'weeping and gnashing of teeth!'
This is what I want to focus on - what is going on between the people at the door and the owner of the house?
I found this story really hard to take. It didn't seem fair. I was stuck for what to say about it.
I read the passage again and again in different ways. I wrote it out and noticed certain words that stuck out or seemed important. I copied the passage on a small piece of paper and carried it around with me, reading it in different places. I tried imagining how I would stage this scene if I was a theater director. I read it again imagining different emotions and thoughts could be under the surface of each person's words - I tried a lot of things, but I was still stuck.
The last exercise I tried involved asking someone else to look at the passage and give their reaction. I took my piece of paper over to my friend Janeal's apartment and asked her to read it.
Her reaction to it suprised me. She saw it from a completely different perspective.
In the passage, the people come to the door and ask to be let in, and the owner refuses to let them in. In fact, he says he doesn't know where they come from and tells him to go away.
I drew a picture of this, trying to imagine it. In my picture, a stick person stood outside a house, with his hand up to the door, his eyebrows up, looking anxious. Inside, the stick-person owner sat in a chair, his back to the door, his eyebrows down, scowling, and his arms crossed.
When Janeal read it, she thought the people outside were whining, making up stories and excuses, and the owner of the house just wasn't falling for it.
Suddenly, the passage had a completely different feeling.
Instead of a sincere, earnest Prodigal Son type figure, the person outside the door becomes a bad salesman. 'You remember me! We go way back...'
And instead of a mean father holding a grudge, the owner of the house seems perfectly reasonable.
Did you ever get a phone call from a telemarketer who couldn't pronounce your name but pretended to know you anyway?
One of my friends recently got some strange calls from a lady wanting to apply for a job. 'Oh, I know your parents!'
Her parents both said, 'We've never heard of her.'
If the situation in the passage is like this, it suddenly makes a lot of sense for the owner of the house to refuse to open the door - and for him to say, 'I do not know where you come from; go away...!'
One thing about reading the Bible is that you're not likely to find THE ONLY WAY to read any passage. That's not to say that anyone can make it say anything they want; there are limits to interpretation, but within what's possible, there can be some variation.
For one thing, there's a lot of background meaning that we all assume - and assume differently - when we read scripture. Without even realizing it, we fill in all sorts of randome little details that become the background for how we read the passage, sometimes that can help and sometimes it can get in the way.
When I read the passage at first, I assumed a lot of things that weren't specifically stated. For example, I assumed the people who knocked on the door were telling the truth, that they really did know the owner and they were sincere and earnest.
But there's a problem.
The people say the owner knows them, and the owner says he doesn't know them, so who's telling the truth?
Since I first assumed the people were truthful, it had to be that the owner did know them; he was simply denying it.
That creates another problem - Why?
The story doesn't say anything about this - so I assumed there was no reason - he just must be arbitrarily vindictive.
All of a sudden, the story is terrible. Here are these innocent, pleading people asking to come in to their friend's house, and he cruelly throws them out, pretending to not even know them. Now, if we imagine that the owner of the house represents God - what an awful image! How scary! You think God knows you, but what if someday, you come to heaven and knock on the door and he tells you to go away and pretends like he's never even seen you before?
That didn't seem right at all.
But what about from the other perspective?
The people are cons, pretending to be friends of the owner, and he doesn't fall for it - he sends them away. When he says he doesn't know them, it's because he doesn't know them.
This doesn't say anything about how the owner of the house treats his family or his friends. Most likely, he would have a very different response if it was his family or his friends knocking on the door, because he knows them.
With this in mind, the passage started to fit in better with my experience of God and other descriptions we read in the Bible - Especially if you combine this with some of the other stories from Luke's gospel - the Prodigal Son, the repentant thief on the cross, and the passage including the Lord's Prayer, where we're invited to pray, 'Our Father...' - this passage goes on to say, 'ask and you will receive... knock and the door will be opened for you.'
I think, in interpreting what we read, it's important to bear in mind what we know about God - what our experience of God is.
This passage still fits in with the others. It makes a difference, though, how you frame the images.
For example, after hearing Janeal's response, I also imagined this story in light of a student/teacher interaction. I teach ESL writing at Lamar, and just this week, a student came in - on Thursday, the first day of the fall semester - to question her failing grade in the spring semester.
"I don't understand what a 'U' is."
"It means 'unsatisfactory' - you failed the class."
"No, I couldn't have failed the class, because I know I was passing."
I pulled up her grades for the semester and printed them out - "You had a passing grade for your quiz average, but you had only half credit for each of your essays, and you failed the exam."
"But I thought I was passing - you didn't tell me I was failing."
"I gave you your grades at mid-term, and I told you that you should re-write some of your essays."
"I know, but you didn't say that I was failing."
"I told you your essay grade was a 50."
Whether you are a teacher or a student or a parent or ever have been, you can probably imagine similar situations from your own experience - think of the he said/she said dilemma parents have in weighing a child's version of why he got in trouble with the teacher's version. You have to decide who's more credible - and who's more likely to exaggerate the story.
In this passage, who's more likely to be exaggerating - the owner of the house or the people outside?
When you compare this dynamic to today's passage, you can imagine the people at the door like students protesting, 'You didn't tell us we had to know that,' and the owner of the house like a teacher responding, 'You know everything this course requires - it's in the syllabus.'
It's not like we don't know what's required of us in this 'course' we're taking in life. As we read in the well-known passage from Micah, 'and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?' In the New Testament, it's summed up in Matthew, Mark and Luke as essentially 'Love God... and love your neighbor'
A main point in this passage is the response Jesus gives to the person who asks, 'Will only a few be saved?' He doesn't answer that question directly, because it's not about a number, it's about doing what's right - what we know is right already. "Strive to enter through the narrow gate." Try your hardest; do your best, but don't worry about who's first or last; it's not a competition. It's not about who gets the highest grade - it's about learning what the teacher is is trying to teach us.
And good teachers want their students to learn; they'll do everything they can to help their students succeed. Good teachers are not out to make their students fail - but they're not going to be duped or bullied either.
So,
- come to class
- do the readings
- do your homework
- ask the teacher for help when you need it
Strive to enter through the narrow door - then don't worry about whether you come in first or last. Just make sure you know the owner of the house - and the owner of the house knows you.

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Given to St. John's, Silsbee
Aug. 26, 2007