Easter Morning, April 4, 2010
So here we are again! The stone is rolled away, the elements of Easter are revealed: the empty tomb, the burial linens on the ground, the angels; and those poor disciples - at first, uncomprehending, confused, astonished.
And here we are, still: uncomprehending, confused, astonished.
Many Christians think that the preacher’s job, on Easter morning, is to help eliminate our confusion; to sweep away the cobwebs of doubt and uncertainty so that we can fully believe in the resurrection. They think this because they think that our ultimate achievement as Christians is to believe in the resurrection.
But I stand before you this morning not to help you believe in the resurrection; I’m more interested in helping you do resurrection. In the words of Wendell Barry [“Manifesto: The Mad Farmer Liberation Front”], my job this morning is to help us practice resurrection.
Because to be honest, it’s really hard to fully believe in the resurrection. I mean, really – let’s be honest. Maybe not impossible, but the thing is it’s missing the point.
For hundreds of years, preachers have been straining their voices, trying to get us to think that the whole point of Christianity is to believe the right ideas about Jesus; and they are so sincere and earnest that for the most part we’ve humored them; we’ve said, okay, sure; we believe in the resurrection; sure, we believe that somehow the natural biological processes that, in every other instance turn a dead body into a smelly, decomposing mess were somehow reversed in the case of our Lord Jesus; sure, we believe that, because we’re told that that’s what we have to do believe in order to get into heaven.
But I say to you this morning – and I’m not the only one, there’s others, trust, me, going back to Peter and to James the brother of Jesus and Jesus himself – I say to you that it’s not about believing in the resurrection. It’s about practicing resurrection.
Now, let me try to earnestly and sincerely get you to believe what I’m saying.
Back in the mid-1980s, when I was in seminary in Chicago, they had me spend a summer as a hospital chaplain at this enormous hospital on the Near West Side. They do this because they want young pastors to get used to the reality of death. Which is an important thing for pastors. So for one long summer I worked as a hospital chaplain and most of my time was spent going from one grieving family to another.
One day I think I dealt with four or five deaths in a single day, including a couple of devastating tragedies: a Filipino family who lost their teenaged daughter in a car accident; a young couple who lost their baby in childbirth; and then two or three of the more usual but no less important cases of old age and disease.
And I came home from the hospital that day feeling like a zombie; the smell of death was in my nose; the reality of death felt like an anvil, weighing me down from the inside. I felt absolutely depleted. So I walked into our apartment and I said to my wife, “Don’t worry; I’m not as bad as I look; but I need you to do something for me; I need you to not talk for awhile; don’t try to fix me; I just need you to hold me.”
And she did – for hours; into the wee hours of the morning. I remember falling asleep with my head on her chest, listening to her heartbeat and her breath. I felt like that famous statue of Michaelangelo’s – the Pieta – with Mary holding the dead body of Jesus in her lap; cradling him as if he were still a child. And slowly, as the night turned into morning, I came alive again.
That’s what I mean by practicing resurrection. My wife and I practiced resurrection; I was loved into new life.
As ideas go, resurrection is not an easy one to believe in. There’s nothing anyone can say to make another person believe in it. But as a practice, we all do it.
Parents do it when they raise their children to be happy, healthy, responsible human beings. Children do it whenever they give a grown-up a hug. Doctors do it when they practice healing; lovers do it when they listen deeply to one another; pastors do it when they teach their congregations to pray.
But – and I can hear your objections to this approach – what about Jesus? What about the miracle? What about the flash of lightning and the angels and Jesus, walking around on the beach eating fish?
Well, Yes! Of course! I’m sure all that happened – or something like it, something amazing, something absolutely incomprehensibly wonderful, something that turned an unimpressive bunch of depressed disciples into inspired preachers of love, marching off to the ends of the earth to die for the cause of love.
But why do you suppose - of all the people in the history of the planet - why do you suppose it was Jesus who was resurrected? Well, look at his life: way before he was resurrected from the dead, he was practicing resurrection. Healing the sick. Feeding the hungry. Listening to women and children and poor people; eating with outcasts and sinners.
Long before he was raised from the dead, he was giving life to others. So completely open was he to the power of love over the power of death that in the end, death could not contain him.
But Jesus’ resurrection didn’t just happen at the end of his life; Jesus’ resurrection was happening every day of his life; every day that he gave himself over to relationships of life-giving love he was practicing resurrection, so that in the end, he was resurrection.
Every time we look a homeless person in the eye and treat her with respect; every time we comfort a crying child; every time we feed a hungry person; every time we contribute to a just cause; every time we do anything to advance the cause of love – we become like those medieval alchemists, turning lead into gold; we are participating in this miraculous exchange; we take part in something like a chemical reaction that transforms death into life.
So in the end, resurrection is not something we need to believe in – because we know it. We practice it.
And this is why we say “Alleluia” on Easter morning. Because the Kingdom of Heaven is here. The dead are being raised to new life. The blind are receiving their sight; and our sin is being wiped away through the power of God’s love.
But that doesn’t mean resurrection just happens. It takes work and intentionality; it takes relationship. When I walked through the door of that apartment 25 years ago I had to bring a little bit of relational intelligence with me; I had to know what it was I needed; and I had to ask for it. And my wife had to decide whether or not she wanted to be there for me.
Resurrection doesn’t always just happen; it takes work and commitment and discipline and asking for what you need and taking turns.
Sometimes it means being the strong one; sometimes it means asking for help. Most of us would much rather give help than ask for it. But it doesn’t work that way. Resurrection is a 2-way street; it’s not something you give; it’s not something you control; it’s not a commodity that can be doled out like so many ladles of soup at the bread line.
No, resurrection is something that happens - when people meet in open honest loving relationship. It’s not some abstract thing that goes off in the privacy of your brain; it’s not something you will find in your “Fortress of Solitude”. No; resurrection involves relationship – most importantly, a relationship with the source of all life and love.
And by that, of course, I mean God; and not just any god, and certainly not any kind of vague, abstract distant god, but rather this particular God of scandalous physicality; this God of dangerous specificity: Jesus of Nazareth; born in the flesh; teacher, prophet, healer, champion for social justice [sorry Glenn Beck!], who died on the cross and is risen and who comes again into our lives every time we call upon his name.
I mean, sure, don’t get me wrong, there’s nothing that says you have to believe in Jesus in order to practice resurrection; of course, billions of people do it every day. Anyone can put band-aids on scraped knees and hand-out sandwiches to homeless people; but what I can’t figure out is why they would never for a moment pause to consider the source of the love that they’re exchanging by means of those band-aids and sandwiches.
It’s kind of like the man who tries to cross a vast desert with a single canteen of water, when he has no idea there are springs of fresh running water beneath his feet, if he would only just take a moment to learn how to tap into it.
This is something I’ve never understood: why would someone insist on crossing the desert and only drinking the water from his canteen, and when that runs out, trying to make it across without any water at all – even unto death – when there are abundant springs of water right under his feet?
Well, maybe he doesn’t trust the water beneath the sand. Or maybe he just doesn’t know it’s there; or how to tap it. I dunno.
But what I will tell you is that not only is there an everflowing stream of fresh water right beneath his feet; there’s also a desert oasis, not far from where he is, with food, and friendly people, and a comfortable bed, and fellow travelers who have crossed this desert many times before – if only he would just pause for a second, take his bearings, get out his map, and look at it.
That’s what this church is: that oasis. We don’t need to be so alone. Our lives don’t need to be so hard. All we need to do is let go of this crazy, if not downright suicidal, idea that we can cross this desert all by ourselves with our one little canteen of water.
But, hey, if that’s how someone wants to go, well, more power to them; I mean, we’re Episcopalians; we wouldn’t try to stop them.
As for me, I will continue to come to this oasis; I will gladly continue to sink my bucket down into the fresh well of God’s resurrecting love; I will gladly accept the hospitality of God’s people; just as I promise to do my part to do the same for others.
That’s an easy promise to make; because I have come to trust this water; I have come to trust this oasis; and I have come to see that the only thing worth living for is the love found here; a love that is powerful enough to raise the dead to new life.
And in the Spirit of that love, I proclaim that He is risen!
Alleluia! Christ is risen!
The Lord is risen indeed! Alleluia!
Sunday, April 4, 2010
Monday, March 22, 2010
Joy
This morning I'm struck by these lines from this perfect psalm, Psalm 126:
Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves. (v.6)
If it is true, as the author of the book of Ecclesiastes says, that “for everything there is a season, and a time for every matter under heaven… a time to weep, and a time to laugh; a time to mourn, and a time to dance…” (Ecc. 3:1) If that is true, then this is the season, at least for many of us, for mourning.
I don’t believe this has ever happened to me in my career before. Last Sunday afternoon I jumped in a car with the Reverend Chris Bell and his family and headed out to Camp Noel Porter, so that the next day we could go skiing. And it was perhaps the finest day of skiing I have ever had – maybe one of the finest days I’ve spent outdoors. And then, on Monday night, we were all resting our bones when I got the call that Betty Wallenius had died. I spoke with Shirley on the phone, and then went to bed, praying for the restful repose of Betty’s soul; and then the next morning I woke up to the phone ringing again; this time it was our friend, Jamie Knutsen, saying that his mom Elaine had died; after a long and epic journey through several illnesses.
So two deaths in about 12 hours.
I was able to get home in fairly short order and spent the remainder of the day with the families. Our hearts go out to S. R., Betty’s younger sister, and to J., Betty’s daughter, and to Fr. J. and M. and A., Elaine’s children; and to all those who loved Betty and Elaine and grieve their loss.
When we consider these two deaths, in addition to a couple emergency hospitalizations last week, and the continuing echoes of the 2 other deaths we’ve had since Lent began, combined with the usual surge of activity as we prepare for Holy Week and Easter, you will perhaps understand that it has been a busy time around the parish, with plenty of grief to go around.
But it’s also been a deeply joyful time for me; and I pray for you. Because grief is nothing but the outpouring of love; where grief is, there love is also, and where love is, there also is God.
The Bible knows this – when we consider our lives in their entirety it’s all about victory over adversity; that for all the pain and challenge of our lives, we end in joy. And so we find in Scripture that supreme confidence expressed in our Psalm today: Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves.
It’s that confidence that I find so moving today; on this second day of Spring; that for every winter there is a Spring.
Well, yesterday was the first day of Spring; and in my enthusiasm I got a little ahead of myself – I showed up to our all-day training for the pastoral care team in shorts and a Hawaiian shirt. I walked into Farlander and people didn’t recognize me. I heard someone say, “Who’s that old guy walking round in shorts?”
In truth it was a little cold yesterday for that outfit. But I say, we’re Episcopalians; we go by the calendar; and the calendar says it’s Spring, so I’m staking a claim on Spring today. I’m gonna wear shorts whether it’s 40 degrees or 80 – because it’s been a long, cold rainy winter, and it’s time for us to sing, “Here comes the Sun.”
I’m not sure why, but this year I didn't take on any particular Lenten discipline. I know that might be surprising – and even troubling - to some of you, but for some reason I just didn’t feel the call to give something up. In fact, this is the first Lent since my ordination 20 years ago that I haven’t given something up, usually something significant, during Lent.
Instead, I entered Lent with a decision to just open up a little bit; just be a little bit more open to the world around me. And what I found is that as I opened myself just a little bit, I found myself more engaged in the world; and as the world emerged into Spring, so did I.
So this renewal around us - this renewal of the first day of Spring - feels more like my own renewal. This awakening, as it pours through nature in the form of green grass and blue sky and bright sun and the prospect of many more long perfect days ahead, feels like my awakening.
The earth has come alive, and so have I.
This is the resurrection, folks; plain and simple, this is how life's renewal works, through chlorophyll and oxygen and the moist, fertile ground.
Rose and I have been living in Santa Rosa now for almost 7 years and just yesterday I discovered a walking trail in Annadale, no more than a mile and a half from my house, that weaves into the woods for about a mile along a burbling natural creek.
I am not sure that it is possible to walk along that trail and not believe in God.
It’s walks like that that help me understand why people worshiped mountains and lakes and forests. When I was on the mountain at Lake Tahoe, my skis strapped to my feet and with that massive blue lake spread out at my feet, I thought "It’s the womb of the earth" and I almost wanted to get on my knees.
Its moments like that that make me think that the sun and the moon and the stars and all the trees on the earth are all singing songs of praise to God. As our capacity for awe deepens - and who cannot feel awe in front of Lake Tahoe – it seems as if the lake herself is giving praise to God; that all of nature sings of a power beyond all nature and sustaining all nature. Nature sings with the love of God, the way the wind sings through the sails of a clipper ship.
Not to get too theological about all this but this is the difference pantheism, which has traditionally been considered a heresy in our church, and panentheism, which is not. Pantheism is the idea that God is in the world but does not transcend the world. In other words, what you see is what you get. So why not worship it? Pantheists find God in nature and see nothing wrong with keeping God in that box of the natural world. But panentheists believe that the God is found in nature but is not contained by nature - that God is greater, infinitely greater than nature. God transcends nature, but God is in nature too; and everything, from the plants and animals to the angels themselves are swimming in the same substance of God’s Body which we know as the Body of Christ.
And so we proclaim, with John’s gospel, that “all things came into being through him.” And we see that creation itself is a kind of brokenness – all of matter is made up of time that is broken. Just before the big bang happened something broke; something gave way and the energy of the universe was released in brokenness and so the universe itself bears the image of Christ; the Body of Christ broken open the way we break open a loaf of bread; broken open the way morning is broken.
Christ is broken the way morning is broken. And so at the altar we raise the bread and break it; and we proclaim Christ, broken and risen and coming again. Christ is broken the way morning is broken; and we, in the midst of our pain and grief, are broken into joy.
This idea of panentheism is important because it allows us to have a complete spirituality of the Incarnation. Because nothing is left out of the sphere of God's active life; we find God in the flesh; in the midst of our real lives and our real bodies, which grow old and break into new life. This is what it means to have an Incarnational theology: it allows us to sink more fully into the real world; so that we can sink into this Creation fully confident that we can trust it; all of it.
Every aspect of our lives can be trusted because every aspect of our lives is inhabited by God; in the birthing and in the dying and everything in between, God is being born.
Of course, it might not always feel like it at the time; at any given time in our lives we might be struggling with despair or fear or pain. But we trust this God; just as we trust this Earth and this renewal of life; and with the ancient ancestors who have gone before us, we are confident in the outcome; we know that new life comes from being broken open; who go out weeping shall come home with shouts of joy.
AMEN.
Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves. (v.6)
If it is true, as the author of the book of Ecclesiastes says, that “for everything there is a season, and a time for every matter under heaven… a time to weep, and a time to laugh; a time to mourn, and a time to dance…” (Ecc. 3:1) If that is true, then this is the season, at least for many of us, for mourning.
I don’t believe this has ever happened to me in my career before. Last Sunday afternoon I jumped in a car with the Reverend Chris Bell and his family and headed out to Camp Noel Porter, so that the next day we could go skiing. And it was perhaps the finest day of skiing I have ever had – maybe one of the finest days I’ve spent outdoors. And then, on Monday night, we were all resting our bones when I got the call that Betty Wallenius had died. I spoke with Shirley on the phone, and then went to bed, praying for the restful repose of Betty’s soul; and then the next morning I woke up to the phone ringing again; this time it was our friend, Jamie Knutsen, saying that his mom Elaine had died; after a long and epic journey through several illnesses.
So two deaths in about 12 hours.
I was able to get home in fairly short order and spent the remainder of the day with the families. Our hearts go out to S. R., Betty’s younger sister, and to J., Betty’s daughter, and to Fr. J. and M. and A., Elaine’s children; and to all those who loved Betty and Elaine and grieve their loss.
When we consider these two deaths, in addition to a couple emergency hospitalizations last week, and the continuing echoes of the 2 other deaths we’ve had since Lent began, combined with the usual surge of activity as we prepare for Holy Week and Easter, you will perhaps understand that it has been a busy time around the parish, with plenty of grief to go around.
But it’s also been a deeply joyful time for me; and I pray for you. Because grief is nothing but the outpouring of love; where grief is, there love is also, and where love is, there also is God.
The Bible knows this – when we consider our lives in their entirety it’s all about victory over adversity; that for all the pain and challenge of our lives, we end in joy. And so we find in Scripture that supreme confidence expressed in our Psalm today: Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves.
It’s that confidence that I find so moving today; on this second day of Spring; that for every winter there is a Spring.
Well, yesterday was the first day of Spring; and in my enthusiasm I got a little ahead of myself – I showed up to our all-day training for the pastoral care team in shorts and a Hawaiian shirt. I walked into Farlander and people didn’t recognize me. I heard someone say, “Who’s that old guy walking round in shorts?”
In truth it was a little cold yesterday for that outfit. But I say, we’re Episcopalians; we go by the calendar; and the calendar says it’s Spring, so I’m staking a claim on Spring today. I’m gonna wear shorts whether it’s 40 degrees or 80 – because it’s been a long, cold rainy winter, and it’s time for us to sing, “Here comes the Sun.”
I’m not sure why, but this year I didn't take on any particular Lenten discipline. I know that might be surprising – and even troubling - to some of you, but for some reason I just didn’t feel the call to give something up. In fact, this is the first Lent since my ordination 20 years ago that I haven’t given something up, usually something significant, during Lent.
Instead, I entered Lent with a decision to just open up a little bit; just be a little bit more open to the world around me. And what I found is that as I opened myself just a little bit, I found myself more engaged in the world; and as the world emerged into Spring, so did I.
So this renewal around us - this renewal of the first day of Spring - feels more like my own renewal. This awakening, as it pours through nature in the form of green grass and blue sky and bright sun and the prospect of many more long perfect days ahead, feels like my awakening.
The earth has come alive, and so have I.
This is the resurrection, folks; plain and simple, this is how life's renewal works, through chlorophyll and oxygen and the moist, fertile ground.
Rose and I have been living in Santa Rosa now for almost 7 years and just yesterday I discovered a walking trail in Annadale, no more than a mile and a half from my house, that weaves into the woods for about a mile along a burbling natural creek.
I am not sure that it is possible to walk along that trail and not believe in God.
It’s walks like that that help me understand why people worshiped mountains and lakes and forests. When I was on the mountain at Lake Tahoe, my skis strapped to my feet and with that massive blue lake spread out at my feet, I thought "It’s the womb of the earth" and I almost wanted to get on my knees.
Its moments like that that make me think that the sun and the moon and the stars and all the trees on the earth are all singing songs of praise to God. As our capacity for awe deepens - and who cannot feel awe in front of Lake Tahoe – it seems as if the lake herself is giving praise to God; that all of nature sings of a power beyond all nature and sustaining all nature. Nature sings with the love of God, the way the wind sings through the sails of a clipper ship.
Not to get too theological about all this but this is the difference pantheism, which has traditionally been considered a heresy in our church, and panentheism, which is not. Pantheism is the idea that God is in the world but does not transcend the world. In other words, what you see is what you get. So why not worship it? Pantheists find God in nature and see nothing wrong with keeping God in that box of the natural world. But panentheists believe that the God is found in nature but is not contained by nature - that God is greater, infinitely greater than nature. God transcends nature, but God is in nature too; and everything, from the plants and animals to the angels themselves are swimming in the same substance of God’s Body which we know as the Body of Christ.
And so we proclaim, with John’s gospel, that “all things came into being through him.” And we see that creation itself is a kind of brokenness – all of matter is made up of time that is broken. Just before the big bang happened something broke; something gave way and the energy of the universe was released in brokenness and so the universe itself bears the image of Christ; the Body of Christ broken open the way we break open a loaf of bread; broken open the way morning is broken.
Christ is broken the way morning is broken. And so at the altar we raise the bread and break it; and we proclaim Christ, broken and risen and coming again. Christ is broken the way morning is broken; and we, in the midst of our pain and grief, are broken into joy.
This idea of panentheism is important because it allows us to have a complete spirituality of the Incarnation. Because nothing is left out of the sphere of God's active life; we find God in the flesh; in the midst of our real lives and our real bodies, which grow old and break into new life. This is what it means to have an Incarnational theology: it allows us to sink more fully into the real world; so that we can sink into this Creation fully confident that we can trust it; all of it.
Every aspect of our lives can be trusted because every aspect of our lives is inhabited by God; in the birthing and in the dying and everything in between, God is being born.
Of course, it might not always feel like it at the time; at any given time in our lives we might be struggling with despair or fear or pain. But we trust this God; just as we trust this Earth and this renewal of life; and with the ancient ancestors who have gone before us, we are confident in the outcome; we know that new life comes from being broken open; who go out weeping shall come home with shouts of joy.
AMEN.
Tuesday, March 16, 2010
Hey Glenn Beck
Dear Glenn Beck:
I'm a Social Justice Priest.
Social justice is at the very heart of Scripture.
Without social justice there is no Bible.
Without social justice there is no church.
Except maybe a church that just doesn't care.
Is that your church?
Without social justice there is no law.
Except maybe the law of the strong.
Do you like being strong?
The original remarks by Glenn Beck on You Tube:
http://www.youtube.com/watch?v=5c4DqdleJuY
I applaud Jim Wallis for calling this man out on this attack on American and Christian values:
http://blog.sojo.net/2010/03/10/tell-glenn-beck-im-a-social-justice-christian
[For some reason I can't get my hyperlinks to work on my blog today. You'll have to copy and paste until I figure it out.]
See also NY Times article:
March 11, 2010 by Laurie Goodstein
I'm a Social Justice Priest.
Social justice is at the very heart of Scripture.
Without social justice there is no Bible.
Without social justice there is no church.
Except maybe a church that just doesn't care.
Is that your church?
Without social justice there is no law.
Except maybe the law of the strong.
Do you like being strong?
The original remarks by Glenn Beck on You Tube:
http://www.youtube.com/watch?v=5c4DqdleJuY
I applaud Jim Wallis for calling this man out on this attack on American and Christian values:
http://blog.sojo.net/2010/03/10/tell-glenn-beck-im-a-social-justice-christian
[For some reason I can't get my hyperlinks to work on my blog today. You'll have to copy and paste until I figure it out.]
See also NY Times article:
March 11, 2010 by Laurie Goodstein
Saturday, March 13, 2010
God Needs to Move In Order To Live.
Back about 100 years ago, when my son Tom was in the 2nd grade, his best friend was a boy I'll call "Jeffrey."
Jeffrey was one of those kids that was always smiling and laughing and talking, and always in motion: running, riding his bike, roller blading everywhere. And for a seven year-old, he was an amazing athlete. He could do a standing back flip: one minute he’d be standing in front of you, and then all of a sudden he’d say, “Watch this,” and then he would jump into the air, flip backwards, and land back on his feet.
He loved to see the look on my face when he did that.
And Jeffrey always had trouble in school.
One day Tom got on the school bus without his lunch so I stopped by his school later that morning to drop it off; and that’s when I found Jeffrey sitting on the floor in the hallway outside his classroom. I knew something was wrong because I called his name and he didn’t look up at me with his usual big grin. Instead he kept his head down; and when I knelt to talk to him I could see he was crying.
I said, “Jeffrey, what’s the matter?” And he said, “I’m so stupid! I keep getting into trouble! I don’t know why! I’m so stupid!”
I said, “Hey, Jeffrey. You are NOT stupid! Don’t you ever believe that!”
Later that day I spoke to his mom. Usually, when you see a good kid like that, who has trouble controlling his impulses, you think maybe he’s got ADHD or some other learning problem. I asked if she had ever had him tested. Well, the color rose up in her face and she said, “There’s nothing wrong with my son!”
I agreed with her. Of course, there’s nothing wrong with him. But he is having problems. But she couldn’t see the difference. “If I have him tested he’s just gonna get labeled for the rest of his life,” she said.
The next day I ran into Jeffrey’s teacher and shared my concerns. I mean, I didn’t want to meddle, but here’s a talented boy who thinks he’s stupid. She just shrugged her shoulders. “I’ve got 28 kids in there,” she said. “I can’t be giving everyone special treatment.” It seemed to me she was more interested in punishing a bad boy than treating a kid who was having problems.
Jeffrey and his mom moved at the end of that year. I think about him now and wonder: did he ever graduate from high school? Did he ever make it to college on that football scholarship he used to dream about?
Jeffrey, for me, illustrates the difference between having a problem, and thinking you are the problem.
Anyone can have a problem; and if you have a problem, that means the problem might be fixed. But if you are the problem, what solution is there for you? Millions of youngsters like Jeffrey just take themselves out of the equation: they are taught to think they are the problem; and long before they’ve given up on school, they’ve given up on themselves.
If a kid genuinely believes he’s stupid, what hope does he have? But if he sees that he’s having trouble controlling his impulses; that maybe his brain is firing off confusing signals – well, that’s a different story. That’s a situation that can be fixed.
You see what I’m talking about here? It’s the difference between being and doing; between being the problem and having the problem.
That’s exactly what’s going on in today’s parable. There’s this fig tree that has a problem – it isn’t producing figs. The owner is convinced that the problem is in the being of the fig tree. It’s just a bad fig tree! “Cut it down!” he says.
But the gardener sees something different going on. It’s not a bad fig tree; it’s just having problems. “Don’t cut it down just yet,” he begs. “Let me loosen the soil around its roots. Let me lay in some fertilizer. Let’s see what happens if we stop blaming the tree and instead start looking instead at what’s really going on.”
One way of thinking about this difference is the difference between people who think primarily in terms of nouns, and those who think in terms of verbs. Now, I know that sounds pretty strange or simplistic but hear me out. When we think in terms of nouns, we focus our attention on things and their attributes. We see a boy and we give him an attribute: Oh, he’s not very bright. Or he’s ADHD. Or he’s gifted. He’s good; he’s bad.
Like Jeffrey’s mom was afraid of: we label things – even a 7 year-old boy; we treat him as an object frozen for all time with a certain set of attributes.
But nobody is fixed; we are all changing and responding to various influences in our environment. Kids especially! Psychologists have proven this time and again: kids who are told they are stupid will underperform; kids who are told they are smart will achieve more. It’s not that they are stupid or smart – those are fixed categories. It’s that they are in motion, constantly responding to expectations and influences.
Kids are in motion; we are in motion, the world is in motion.
The truth is that the world is much better understood when we focus on the verbs than the nouns; when we focus more on what is happening than on what is. He’s having trouble concentrating. His brain is sending mixed signals. His teacher is feeling overwhelmed. His mom is feeling defensive.
The fig tree is not a bad fig tree. It’s not a good fig tree. It’s a fig tree that is having problems.
Some people might think this is just a matter of semantics but in fact there is a profound distinction here: Quantum physics tells us that at the deepest heart of reality, sub-atomic particles are not particles at all but better understood as "occurrences". In other words, at the most fundamental level of reality, there really are no nouns – only verbs. It turns out that reality is a verb! Matter is nothing but time slowed down. Or something like that.
I’m no physicist but this is what the physicists are telling us. We used to think of the smallest elements of matter as a bunch of nouns – a vast field of tiny billiard balls bouncing off each other. But it turns out this is utterly wrong. Elements of energy/time/space come into existence because they are in constant fluid relationship with other elements of energy/time/space; and nothing simply “is.” Instead, everything is happening.
Focus, in other words, on the verbs, not the nouns; on the doing, not the being.
In theological circles this way of thinking is called Process Theology. Process theology encourages us to think about God as a Verb rather than a noun.
In other words, don’t ask, “What is God,” but instead ask, “What is God doing?” “How is the divine breaking into my life? How am I responding to God?”
Whenever we start talking about God as a fixed object with certain attributes, we start putting God into a box. And God doesn’t live in a box. God needs to move in order to live.
I was talking to a homeless man the other day; he was asking me for money and I could smell alcohol on his breath. When I asked him if he’d been drinking he said, “Look, man, I’m just a drunk, alright?”
“I’m just a drunk.” To me that sounded like a man who was begging to be treated as a noun instead of a verb: I’m just a drunk. Because he didn’t want to change; he didn’t want to cast himself into the dangerous waters of God’s possibilities; he couldn’t take on the action verbs of repenting and healing and growing; instead he was begging me to just let him be… a drunk.
But the bad news for him, and for all of us, is that life is all about change. The only things that don’t change are dead. We can’t escape change because our very existence is defined by change.
Churches that define God as a fixed object want the world to just stop turning. This is natural - we all want this – we want something stable and permanent that we can hold onto. Sometimes it feels like we’re in the middle of the ocean, clinging to a buoy – we want something solid; something that won’t change on us.
But we know that’s an illusion. Our bodies are changing, our families are changing, our society is changing, our world is changing. Even at the end, at our own burial service, the priest will declare that in death, life is “changed, not ended.”
And that’s where we find God, too. God is in the change. When we refuse to accept change as the only constant in life, we are not only denying reality; we’re denying God as well.
So we ask ourselves: Where is God in the changes of our lives? Jesus says, God is in the gardener: loosening up the soil; digging around the roots; laying in the fertilizer.
And we are in motion: we are turning toward God; we are opening; we are taking in God’s life and light; we are giving thanks.
Our bishop has a favorite prayer; it memorized it many years ago; and as he is fond of reminding us, it appears in the Prayer Book no fewer than four times. And it’s all about finding God in the change:
O God, we pray: look favorably on your whole church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquility the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord….
May this be our prayer today, on this day of divine change.
AMEN.
Jeffrey was one of those kids that was always smiling and laughing and talking, and always in motion: running, riding his bike, roller blading everywhere. And for a seven year-old, he was an amazing athlete. He could do a standing back flip: one minute he’d be standing in front of you, and then all of a sudden he’d say, “Watch this,” and then he would jump into the air, flip backwards, and land back on his feet.
He loved to see the look on my face when he did that.
And Jeffrey always had trouble in school.
One day Tom got on the school bus without his lunch so I stopped by his school later that morning to drop it off; and that’s when I found Jeffrey sitting on the floor in the hallway outside his classroom. I knew something was wrong because I called his name and he didn’t look up at me with his usual big grin. Instead he kept his head down; and when I knelt to talk to him I could see he was crying.
I said, “Jeffrey, what’s the matter?” And he said, “I’m so stupid! I keep getting into trouble! I don’t know why! I’m so stupid!”
I said, “Hey, Jeffrey. You are NOT stupid! Don’t you ever believe that!”
Later that day I spoke to his mom. Usually, when you see a good kid like that, who has trouble controlling his impulses, you think maybe he’s got ADHD or some other learning problem. I asked if she had ever had him tested. Well, the color rose up in her face and she said, “There’s nothing wrong with my son!”
I agreed with her. Of course, there’s nothing wrong with him. But he is having problems. But she couldn’t see the difference. “If I have him tested he’s just gonna get labeled for the rest of his life,” she said.
The next day I ran into Jeffrey’s teacher and shared my concerns. I mean, I didn’t want to meddle, but here’s a talented boy who thinks he’s stupid. She just shrugged her shoulders. “I’ve got 28 kids in there,” she said. “I can’t be giving everyone special treatment.” It seemed to me she was more interested in punishing a bad boy than treating a kid who was having problems.
Jeffrey and his mom moved at the end of that year. I think about him now and wonder: did he ever graduate from high school? Did he ever make it to college on that football scholarship he used to dream about?
Jeffrey, for me, illustrates the difference between having a problem, and thinking you are the problem.
Anyone can have a problem; and if you have a problem, that means the problem might be fixed. But if you are the problem, what solution is there for you? Millions of youngsters like Jeffrey just take themselves out of the equation: they are taught to think they are the problem; and long before they’ve given up on school, they’ve given up on themselves.
If a kid genuinely believes he’s stupid, what hope does he have? But if he sees that he’s having trouble controlling his impulses; that maybe his brain is firing off confusing signals – well, that’s a different story. That’s a situation that can be fixed.
You see what I’m talking about here? It’s the difference between being and doing; between being the problem and having the problem.
That’s exactly what’s going on in today’s parable. There’s this fig tree that has a problem – it isn’t producing figs. The owner is convinced that the problem is in the being of the fig tree. It’s just a bad fig tree! “Cut it down!” he says.
But the gardener sees something different going on. It’s not a bad fig tree; it’s just having problems. “Don’t cut it down just yet,” he begs. “Let me loosen the soil around its roots. Let me lay in some fertilizer. Let’s see what happens if we stop blaming the tree and instead start looking instead at what’s really going on.”
One way of thinking about this difference is the difference between people who think primarily in terms of nouns, and those who think in terms of verbs. Now, I know that sounds pretty strange or simplistic but hear me out. When we think in terms of nouns, we focus our attention on things and their attributes. We see a boy and we give him an attribute: Oh, he’s not very bright. Or he’s ADHD. Or he’s gifted. He’s good; he’s bad.
Like Jeffrey’s mom was afraid of: we label things – even a 7 year-old boy; we treat him as an object frozen for all time with a certain set of attributes.
But nobody is fixed; we are all changing and responding to various influences in our environment. Kids especially! Psychologists have proven this time and again: kids who are told they are stupid will underperform; kids who are told they are smart will achieve more. It’s not that they are stupid or smart – those are fixed categories. It’s that they are in motion, constantly responding to expectations and influences.
Kids are in motion; we are in motion, the world is in motion.
The truth is that the world is much better understood when we focus on the verbs than the nouns; when we focus more on what is happening than on what is. He’s having trouble concentrating. His brain is sending mixed signals. His teacher is feeling overwhelmed. His mom is feeling defensive.
The fig tree is not a bad fig tree. It’s not a good fig tree. It’s a fig tree that is having problems.
Some people might think this is just a matter of semantics but in fact there is a profound distinction here: Quantum physics tells us that at the deepest heart of reality, sub-atomic particles are not particles at all but better understood as "occurrences". In other words, at the most fundamental level of reality, there really are no nouns – only verbs. It turns out that reality is a verb! Matter is nothing but time slowed down. Or something like that.
I’m no physicist but this is what the physicists are telling us. We used to think of the smallest elements of matter as a bunch of nouns – a vast field of tiny billiard balls bouncing off each other. But it turns out this is utterly wrong. Elements of energy/time/space come into existence because they are in constant fluid relationship with other elements of energy/time/space; and nothing simply “is.” Instead, everything is happening.
Focus, in other words, on the verbs, not the nouns; on the doing, not the being.
In theological circles this way of thinking is called Process Theology. Process theology encourages us to think about God as a Verb rather than a noun.
In other words, don’t ask, “What is God,” but instead ask, “What is God doing?” “How is the divine breaking into my life? How am I responding to God?”
Whenever we start talking about God as a fixed object with certain attributes, we start putting God into a box. And God doesn’t live in a box. God needs to move in order to live.
I was talking to a homeless man the other day; he was asking me for money and I could smell alcohol on his breath. When I asked him if he’d been drinking he said, “Look, man, I’m just a drunk, alright?”
“I’m just a drunk.” To me that sounded like a man who was begging to be treated as a noun instead of a verb: I’m just a drunk. Because he didn’t want to change; he didn’t want to cast himself into the dangerous waters of God’s possibilities; he couldn’t take on the action verbs of repenting and healing and growing; instead he was begging me to just let him be… a drunk.
But the bad news for him, and for all of us, is that life is all about change. The only things that don’t change are dead. We can’t escape change because our very existence is defined by change.
Churches that define God as a fixed object want the world to just stop turning. This is natural - we all want this – we want something stable and permanent that we can hold onto. Sometimes it feels like we’re in the middle of the ocean, clinging to a buoy – we want something solid; something that won’t change on us.
But we know that’s an illusion. Our bodies are changing, our families are changing, our society is changing, our world is changing. Even at the end, at our own burial service, the priest will declare that in death, life is “changed, not ended.”
And that’s where we find God, too. God is in the change. When we refuse to accept change as the only constant in life, we are not only denying reality; we’re denying God as well.
So we ask ourselves: Where is God in the changes of our lives? Jesus says, God is in the gardener: loosening up the soil; digging around the roots; laying in the fertilizer.
And we are in motion: we are turning toward God; we are opening; we are taking in God’s life and light; we are giving thanks.
Our bishop has a favorite prayer; it memorized it many years ago; and as he is fond of reminding us, it appears in the Prayer Book no fewer than four times. And it’s all about finding God in the change:
O God, we pray: look favorably on your whole church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquility the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord….
May this be our prayer today, on this day of divine change.
AMEN.
Monday, February 15, 2010
At the brink of the grave
Sermon February 14 2010
Most of you have heard, by now, the sad news of MLS’s death on Friday morning. It goes without saying that this has been a heart wrenching time for J and J and all of ML’s family and friends; that time of dreadful grace; when our gratitude and our love pours out with our tears and our hugs.
The funeral is scheduled for Tues Feb 23, 11:30
I am very sorry to have to report that another tragedy broke into our community on the same day that ML died: HC’s younger sister R died, quite unexpectedly. She had gone off to work on Friday morning, didn’t feel well, went back home to Sebastopol and went to bed, and apparently did not wake up. The shock to Heather and her family is of course most severe; she was still a young woman in her 40’s; the cause has not yet been determined.
I spent some time with H yesterday; her family was on its way, she is surrounded by good friends and the love of this community. Our blessings and prayers go out to her.
So here we are, appropriately enough, approaching Lent, with Ash Wed coming this Wednesday. It feels to me like we've entered that territory already.
It was, of course, on Ash Wed two years ago that ML received her diagnosis. I will never forget the sight of her, coming in through the side chapel just as we were finishing up the imposition of ashes. She kind of rushed in; DW was with her as she has been every step of the way since. She knelt at the altar rail and looked up at me with a knowing in her eyes that was deep and wild. Then she closed her eyes and I imposed those ashes on her forehead, saying those grave words, “You are dust, and to dust you shall return,” And I thought, “Never have those words been more unnecessary.”
Last Friday, on the morning ML died, I drove down to join the 8 o’clock morning prayer group here gathered around the altar. Everyone there, of course, knew ML well and long and the fresh news of her death hung in the air like smoke.
When we got to the psalm appointed for the day, these were the words we read:
O Lord, my god, my Savior, by day and night I cry to you. Let my prayer enter into your presence; incline your ear to my lamentation. For I am full of trouble; my life is at the brink of the grave.
This psalm, Psalm 88, is a song of despair and mortality; the psalmist goes on at length about the finality of death: he speaks about the depths of the Pit, the dark places, the abyss. God feels very far away in this psalm, and the trials of life feel like punishment: “Your anger weighs upon me heavily, and all your great waves overwhelm me.”
This is also a psalm of questions, not answers:
“Why have you rejected me? Why have you hidden your face from me?” “Do you work wonders for the dead? Will those who have died stand up and give you thanks?”
Some of the questions seem almost sarcastic, or ironic. “Will your loving-kindness be declared in the grave?... Will your wonders be known in the dark?”
This, indeed, is a song sung at the brink of the grave.
Sometimes, when our lives feel full of trouble and loneliness, reading psalms like this can be a comfort. It’s comforting to know that we are not the only ones who feel this way. But if we are looking for answers to our bitter questions, psalms like this might not be the best place to go.
It’s like our church in that way. If we’re looking for facile clichés and easy answers, the Episcopal Church is not necessarily a good fit. We are not a church that tends toward strident, simplistic proclamations; we do not pretend that the howling depths of our grief can be answered by a cheerful verse of Scripture quoted out of context.
So many churches seem so determined to run from the ambiguous and, at times, frightening questions; they fill their music with cheerful tunes of praise as if the purpose of a church is to collude with its parishioners in a magnificent denial of death.
Not so the Episcopal Church. But oh, don’t get me wrong: we find our answers, eventually; and then when we find them, we continue to test them; and modify them; and test them some more against our reason, against our Scripture; against the great traditions of our church. When times are good, like everyone else we might forget them, but when the Ash Wednesdays of our life roll around and we find ourselves once again standing at the brink of the grave, the answers we find are solid.
Today, as we do every Sunday just before Lent begins, we hear the story of Jesus on the mountaintop with his favorite disciples; suddenly he is bathed in an unearthly light; and those two figures appear, Moses and Elijah, representing the law and the prophets.
And what do you suppose they are talking about, up there on the mountain top?
Not about the weather, that’s for sure; nor are they singing God’s praises at that moment, as we might expect them to be doing.
No, they are talking about death. Jesus’ death, to be precise.
In the fullness of the glory of the transfiguration, on the top of the mountain with beams of light shooting out like the sun from the face of Jesus, Jesus is talking to these heavenly beings about his death.
Which, of course, his disciples have no interest in hearing about. In fact, they practically slept through the entire experience.
Just eight days earlier, in this same chapter of Luke’s Gospel (ch. 9), Jesus performs the miracle of the loaves and fishes – this amazing miracle, which had come on the heels of the spectacular mission of the twelve, when they went out into the countryside healing the sick and casting out demons. They had just returned from this great success; the air was alive with excitement; the disciples were just beside themselves, giddy with all this new life bursting out all over, the Kingdom of God literally blooming before their eyes in the name of Jesus – and what does Jesus talk to them about?
He sits them down and tells them, plainly, "The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed....” (Luke 9:22)
Well, talk about a buzz-kill. You can almost hear them wondering, “What is it about this guy – why does he have to talk about death? This is all about life! Healings! Miracles!”
Why do you suppose it is that Jesus himself brings us to the brink of the grave? At his moment of full glory he takes us there – to the cross. Why?
I think it’s so we might finally see what lies beyond the cross.
So we might finally see the truth of what this is; and who we are.
That we are not only made of dust and ashes; we are made of light. If we are dust at all, it is stardust. The grave cannot contain us. We are alive - always and for all time.
Time and again Jesus keeps taking us there. At the height of his glory Jesus shows us his death - so that in the face of our death we will see his glory.
So we will finally get it. So we will see the grave for what it is – a mere hole in the ground that cannot contain us - and so we will see ourselves for what we are.
How else could he make us see, it? You can hear them on the mountaintop, Moses and Elijah, mulling that question over to Jerusalem, and reaching a decision. You will go to Jerusalem. You will stand at the brink of the grave. You will be lifted in weakness and humility high up on the cross and die for all the world to see: so that on the third day, you will be raised in blinding light for all the world to see.
And we, who are witnesses to that glory, are transformed by it.
Just as Moses was transformed by the sight of God on the mountaintop; and his face shone with this uncreated light so that he had to put a veil over his face when he went among his people.
Just as Paul was transformed by this light, but unlike Moses, refused to put a veil on his face; but instead encouraged all of us to bear witness to this light. So that in this 2nd letter to the Corinthians that we read today, way before the gospels were written, Paul writes:
And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit. (2 Cor 3:18)
We know this light. We are witnesses to this light. We have seen the face of God. As John’s gospel says, we have seen the light and we testify to the light; and we have become children of this light. We see it in each other; and we are transformed by it.
You know, this congregation is not just some random collection of aging Santa Rosans, complaining to one another about our wrinkles and our wilting bodies. We see past all that! Because we see that light - there, in our eyes; like a light shining with the force of creation itself.
It is the light of Christ, transfigured on the mountaintop; it is the light of Christ, bursting from the grave. Proclaiming to all the world what we know most deeply in our bones: that we are made of this light.
That is why we can talk about death without flinching; because we have seen death defeated.
And so we stand at the brink of Lent; we stand at the brink of the grave; and with one voice we sing alleluia. We join our voices with ages past; with countless generations who have testified to this light; we are connected to them beyond time and space, joining with them and singing alleluia!
Somebody say it with me: Alleluia! Alleluia! Alleluia!
Most of you have heard, by now, the sad news of MLS’s death on Friday morning. It goes without saying that this has been a heart wrenching time for J and J and all of ML’s family and friends; that time of dreadful grace; when our gratitude and our love pours out with our tears and our hugs.
The funeral is scheduled for Tues Feb 23, 11:30
I am very sorry to have to report that another tragedy broke into our community on the same day that ML died: HC’s younger sister R died, quite unexpectedly. She had gone off to work on Friday morning, didn’t feel well, went back home to Sebastopol and went to bed, and apparently did not wake up. The shock to Heather and her family is of course most severe; she was still a young woman in her 40’s; the cause has not yet been determined.
I spent some time with H yesterday; her family was on its way, she is surrounded by good friends and the love of this community. Our blessings and prayers go out to her.
So here we are, appropriately enough, approaching Lent, with Ash Wed coming this Wednesday. It feels to me like we've entered that territory already.
It was, of course, on Ash Wed two years ago that ML received her diagnosis. I will never forget the sight of her, coming in through the side chapel just as we were finishing up the imposition of ashes. She kind of rushed in; DW was with her as she has been every step of the way since. She knelt at the altar rail and looked up at me with a knowing in her eyes that was deep and wild. Then she closed her eyes and I imposed those ashes on her forehead, saying those grave words, “You are dust, and to dust you shall return,” And I thought, “Never have those words been more unnecessary.”
Last Friday, on the morning ML died, I drove down to join the 8 o’clock morning prayer group here gathered around the altar. Everyone there, of course, knew ML well and long and the fresh news of her death hung in the air like smoke.
When we got to the psalm appointed for the day, these were the words we read:
O Lord, my god, my Savior, by day and night I cry to you. Let my prayer enter into your presence; incline your ear to my lamentation. For I am full of trouble; my life is at the brink of the grave.
This psalm, Psalm 88, is a song of despair and mortality; the psalmist goes on at length about the finality of death: he speaks about the depths of the Pit, the dark places, the abyss. God feels very far away in this psalm, and the trials of life feel like punishment: “Your anger weighs upon me heavily, and all your great waves overwhelm me.”
This is also a psalm of questions, not answers:
“Why have you rejected me? Why have you hidden your face from me?” “Do you work wonders for the dead? Will those who have died stand up and give you thanks?”
Some of the questions seem almost sarcastic, or ironic. “Will your loving-kindness be declared in the grave?... Will your wonders be known in the dark?”
This, indeed, is a song sung at the brink of the grave.
Sometimes, when our lives feel full of trouble and loneliness, reading psalms like this can be a comfort. It’s comforting to know that we are not the only ones who feel this way. But if we are looking for answers to our bitter questions, psalms like this might not be the best place to go.
It’s like our church in that way. If we’re looking for facile clichés and easy answers, the Episcopal Church is not necessarily a good fit. We are not a church that tends toward strident, simplistic proclamations; we do not pretend that the howling depths of our grief can be answered by a cheerful verse of Scripture quoted out of context.
So many churches seem so determined to run from the ambiguous and, at times, frightening questions; they fill their music with cheerful tunes of praise as if the purpose of a church is to collude with its parishioners in a magnificent denial of death.
Not so the Episcopal Church. But oh, don’t get me wrong: we find our answers, eventually; and then when we find them, we continue to test them; and modify them; and test them some more against our reason, against our Scripture; against the great traditions of our church. When times are good, like everyone else we might forget them, but when the Ash Wednesdays of our life roll around and we find ourselves once again standing at the brink of the grave, the answers we find are solid.
Today, as we do every Sunday just before Lent begins, we hear the story of Jesus on the mountaintop with his favorite disciples; suddenly he is bathed in an unearthly light; and those two figures appear, Moses and Elijah, representing the law and the prophets.
And what do you suppose they are talking about, up there on the mountain top?
Not about the weather, that’s for sure; nor are they singing God’s praises at that moment, as we might expect them to be doing.
No, they are talking about death. Jesus’ death, to be precise.
In the fullness of the glory of the transfiguration, on the top of the mountain with beams of light shooting out like the sun from the face of Jesus, Jesus is talking to these heavenly beings about his death.
Which, of course, his disciples have no interest in hearing about. In fact, they practically slept through the entire experience.
Just eight days earlier, in this same chapter of Luke’s Gospel (ch. 9), Jesus performs the miracle of the loaves and fishes – this amazing miracle, which had come on the heels of the spectacular mission of the twelve, when they went out into the countryside healing the sick and casting out demons. They had just returned from this great success; the air was alive with excitement; the disciples were just beside themselves, giddy with all this new life bursting out all over, the Kingdom of God literally blooming before their eyes in the name of Jesus – and what does Jesus talk to them about?
He sits them down and tells them, plainly, "The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed....” (Luke 9:22)
Well, talk about a buzz-kill. You can almost hear them wondering, “What is it about this guy – why does he have to talk about death? This is all about life! Healings! Miracles!”
Why do you suppose it is that Jesus himself brings us to the brink of the grave? At his moment of full glory he takes us there – to the cross. Why?
I think it’s so we might finally see what lies beyond the cross.
So we might finally see the truth of what this is; and who we are.
That we are not only made of dust and ashes; we are made of light. If we are dust at all, it is stardust. The grave cannot contain us. We are alive - always and for all time.
Time and again Jesus keeps taking us there. At the height of his glory Jesus shows us his death - so that in the face of our death we will see his glory.
So we will finally get it. So we will see the grave for what it is – a mere hole in the ground that cannot contain us - and so we will see ourselves for what we are.
How else could he make us see, it? You can hear them on the mountaintop, Moses and Elijah, mulling that question over to Jerusalem, and reaching a decision. You will go to Jerusalem. You will stand at the brink of the grave. You will be lifted in weakness and humility high up on the cross and die for all the world to see: so that on the third day, you will be raised in blinding light for all the world to see.
And we, who are witnesses to that glory, are transformed by it.
Just as Moses was transformed by the sight of God on the mountaintop; and his face shone with this uncreated light so that he had to put a veil over his face when he went among his people.
Just as Paul was transformed by this light, but unlike Moses, refused to put a veil on his face; but instead encouraged all of us to bear witness to this light. So that in this 2nd letter to the Corinthians that we read today, way before the gospels were written, Paul writes:
And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit. (2 Cor 3:18)
We know this light. We are witnesses to this light. We have seen the face of God. As John’s gospel says, we have seen the light and we testify to the light; and we have become children of this light. We see it in each other; and we are transformed by it.
You know, this congregation is not just some random collection of aging Santa Rosans, complaining to one another about our wrinkles and our wilting bodies. We see past all that! Because we see that light - there, in our eyes; like a light shining with the force of creation itself.
It is the light of Christ, transfigured on the mountaintop; it is the light of Christ, bursting from the grave. Proclaiming to all the world what we know most deeply in our bones: that we are made of this light.
That is why we can talk about death without flinching; because we have seen death defeated.
And so we stand at the brink of Lent; we stand at the brink of the grave; and with one voice we sing alleluia. We join our voices with ages past; with countless generations who have testified to this light; we are connected to them beyond time and space, joining with them and singing alleluia!
Somebody say it with me: Alleluia! Alleluia! Alleluia!
Thursday, January 14, 2010
Pray for Haiti
The stories coming out of Haiti are horrific. Many have had no water going on 3 days. This will be one of the worst disasters of our generation. Pray that water and medical aid can get there very soon.
Episcopal Relief and Development has set-up a fund for emergency relief. You can be assured that your donation will go directly to Haiti relief through this charity. Go to https://www.er-d.org/donate-select.php
Almighty and most merciful God, we remember before you all poor and neglected persons whom it would be easy for us to forget: the homeless and the destitute, the old and the sick, and all who have none to care for them. Help us to heal those who are broken in body or spirit, and to turn their sorrow into joy. Grant this, Father, for the love of your Son, who for our sake became poor, Jesus Christ our Lord. Amen. (BCP p.826)
Almighty God our heavenly Father, guide the nations of the world into the way of justice and truth, and establish among them that peace which is the fruit of righteousness, that they may become the kingdom of our Lord and Savior Jesus Christ. Amen. (BCP p.816)
Episcopal Relief and Development has set-up a fund for emergency relief. You can be assured that your donation will go directly to Haiti relief through this charity. Go to https://www.er-d.org/donate-select.php
Almighty and most merciful God, we remember before you all poor and neglected persons whom it would be easy for us to forget: the homeless and the destitute, the old and the sick, and all who have none to care for them. Help us to heal those who are broken in body or spirit, and to turn their sorrow into joy. Grant this, Father, for the love of your Son, who for our sake became poor, Jesus Christ our Lord. Amen. (BCP p.826)
Almighty God our heavenly Father, guide the nations of the world into the way of justice and truth, and establish among them that peace which is the fruit of righteousness, that they may become the kingdom of our Lord and Savior Jesus Christ. Amen. (BCP p.816)
Tuesday, January 12, 2010
First Sunday after Epiphany
January 10, 2010
So here we are. We’ve celebrated our 12 days of Christmas; Epiphany is in the past; the Three Kings have come and have left their gifts behind; the special Oreo Rice Krispie Treats that my son’s girlfriend made for me are all consumed; and so I suppose it is time for us now to face facts and admit that the holidays are over.
You will notice, however, that the Christmas tree in Farlander Hall is still standing. Well, it just so happens that Eric, our Sexton, has been on vacation since the first of the year; and he’s the only one who knows how to take the tree down so I guess, logically speaking, as long as the Christmas tree is standing Christmastide cannot be over. We’re just going to have to continue celebrating Christmas until he returns.
That would make today the 17th day of Christmas – which is fine by me. There’s no need to be in any rush about this.
I hate to see the holidays go; I’ve always been attached to them – maybe it’s because I was conceived sometime around the beginning of Advent.
I’d like to think this accounts for my cheerful demeanor and my affection for champagne.
Five months after I was born, my sister Rebecca was conceived. Legend attributes this event to a very persuasive box of chocolates delivered to my mother’s bedside on Valentine’s Day. I think this explains why my sister, as an adult, spent a year in Paris learning how to make chocolate cakes.
Rebecca was the fifth and final child for my parents. God bless my mom, they had five children in 6 years. In other words, they were Roman Catholics…. Catholics, that is, until Rebecca came along.
So while I like to say I’m a cradle Episcopalian, technically speaking I started out as a Roman Catholic, having been baptized by a Catholic priest. I’m sure if I had had a say in the matter, I would have wriggled out of his grip and crawled on my hands and knees to the Episcopal Church down the street, but the priest had hands like iron.
It wasn’t until a few months later that my parents saw things my way. It was the middle of summer in a sweltering church; my mother, five months pregnant with Rebecca, fighting morning sickness, sleep deprived, bone weary, juggling me in her lap and trying to keep the three other children quiet and entertained, listened while a celibate Catholic priest preached a sermon on the evils of birth control.
Legend has it that in the middle of the sermon the baby in my mother’s womb kicked her so hard she took it as a sign from God. We very politely marched out of the church and became faithful Episcopalians the very next Sunday.
So I stand here today, a priest in the Episcopal Church, thanks to a box of chocolates and a poorly timed sermon on birth control. The Lord works in mysterious ways.
Most of us were baptized as infants or young children. When the priest poured the water over our heads and uttered the ancient formula of baptism, we didn’t have much say in the matter. I have baptized many babies who were wiggling and screaming in protest – but they never stopped me from doing my job. I have hands of iron...
Jesus, on the other hand, chose to be baptized as an adult. He knew exactly what he was doing – and he knew exactly what he would be facing after his baptism.
I wonder if he had any secret regrets, as he rose up from out of that river soaking wet and thought about the future he was facing. I wonder if he wanted to go back to the time before baptism – kind of like how I want to go back to Christmastide; or like a man who has just gotten a tattoo he wasn’t sure about. Did he hear the words of commitment coming out of his mouth and think, “Is it too late? Can I take it back?”
Or did the very act of baptism give him the courage to face his destiny?
The ritual of baptism involves the giving of a name; and more than that, it involves being called by name by God, into covenant with God.
The prophet Isaiah speaks in the name of God: “O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine.”
The writer Lawrence Wood talks about how God finds very special ways to call us by name. He tells the story of a doctor he knew, who fought all his life against the idea of a personal God:
He sought refuge instead in music; Bach particularly appealed to him because of the mathematical precision of the fugues. Meanwhile, his life was falling apart. His first wife left him; he started drinking too much. One day as he was driving, he pounded the steering wheel with his open palms and cried out, “God, if you’re really there, you’re going t have to say something! And you know what kind of man I am! … You’re going to have to talk my language!” Just then on the radio came, “Jesu, Joy of Man’s Desiring.” My friend sobbed, and laughed at what an idiotic but wonderful word this was to him.
[The Christian Century, “The Living Word,” Dec. 26, 2006]
And it wasn’t even a classical music station. The next song was “The Girl from Ipanema”! He doesn’t say why – maybe his wife was from Brazil, I don’t know, but somehow that sealed the deal for the doctor. God had spoken his particular language. The Word of God had become so custom-made at that moment that it was if God had called him by name.
It’s a powerful thing to be called by name. We’re in the 2rd grade, in the middle of a busy classroom surrounded by 30 other chattering children. The teacher calls our name. Something happens to us; our attention goes up; the room becomes clarified; our hand goes up; we say, “Here I am.”
For Jesus, his baptism had a similar effect; called by name, his world is clarified; everything else falls away; he stands, and says, “Yes. Here I am.”
Being called by name can have another kind of effect. We’re in a lecture hall in graduate school with 75 other students. The famously cranky professor is known to randomly choose students from the class list to answer notoriously difficult questions. You have deliberately placed yourself in the back of the lecture hall hoping this protect you; you have spent the entire semester hunched over your desk trying to look as small as possible.
And then you are called by name. “Matthew Lawrence! Please explain to us the origins of the Categorical Imperative!”
This is why we also associate baptism with repentance. Sometimes, in the name of a presence so awesome and vast as God, or even just somebody like a college professor who thinks he's God, the calling of our name is enough to make us feel unworthy of the attention.
The Methodist bishop Peter Storey points out that most of us have at least two names: our given name, and our family name. Our given name is what makes us unique: “Hey, Matt, how you doin’?” “Well, George, I’m doin’ just fine.”
Our given name is our own – we can do whatever we want with it. We can shorten it, take a nickname, whatever we want. Our family name, on the other hand, is not flexible; because it associates us with our people. Our family name does not belong to us – it belongs to the family. Through it, we represent our ancestors; our tribe. If our family name appears in the newspaper, we hope it doesn’t bring shame on the family name.
The family name, in other words, carries with it a set of responsibilities; obligations; sometimes even a life-long vocation.
This week I was privileged to serve at the Memorial Service of Betty Grove’s husband, Al, or C.A., as he was known. He was a third generation Santa Rosan, as were many of the people who came to remember him. The service was a Who’s Who of Santa Rosa’s most established families, including even the third generation of the Daniels family, who buried him.
I noticed that Al’s given name was not fixed – some people referred to him as Al, some as C.A. – it didn’t seem to matter (although nobody referred to him as Clarence Albert). But to everyone in that room, his family name - Grove - meant something special. Everyone in that room knew what the name Grove meant to Santa Rosa’s agricultural community; the name is important. It stands for something; it gives those who are lucky enough to bear the name something to live up to and be worthy of.
In our baptism, we are given the name Christian; for us perhaps the most worthy family name of all. To take on this name, Christian, carries certain responsibilities, certain obligations - to the God who calls us by name; and to the Christians ancestors who have gone before us. Those obligations and responsibilities are summarized for us in the Baptismal Covenant.
In a few moments, you will be invited to stand and affirm your commitment to this Covenant. In that re-affirmation, we’re invited to go back to those first moments of baptism. But of course there’s a big difference. We’re grown-ups now. You are not a baby wriggling against a priest with iron hands. You don’t need to affirm these words; nobody is making you. So think about it carefully. If you don't mean it, I suggest you not say it.
And this morning, as you come up for Communion, you will have an opportunity to dip your hand into the baptismal water, and make the sign of the cross over yourself, and remember these commitments as you receive the Eucharist. Again, this is an invitation, not a commandment.
If you choose to make this re-affirmation, I suggest you pray with me on this: May God, who has given us the will to do these things, give us the strength and the love and the courage to achieve them, also.
AMEN.
The Baptismal Covenant (pp.304-5, Book of Common Prayer)
Do you believe in God the Father?
I believe in God, the Father almighty,creator of heaven and earth.
Do you believe in Jesus Christ, the Son of God?
I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit and born of the Virgin Mary.
He suffered under Pontius Pilate, was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven, and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
Do you believe in God the Holy Spirit?
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting.
Will you continue in the apostles' teaching and fellowship, in the breaking of bread, and in the prayers?
I will, with God's help.
Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord.
I will, with God's help.
Will you proclaim by word and example the Good News of God in Christ?
I will, with God's help.
Will you seek and serve Christ in all persons, loving your neighbor as yourself?
I will, with God's help.
Will you strive for justice and peace among all people, and respect the dignity of every human being?
I will, with God's help.
January 10, 2010
So here we are. We’ve celebrated our 12 days of Christmas; Epiphany is in the past; the Three Kings have come and have left their gifts behind; the special Oreo Rice Krispie Treats that my son’s girlfriend made for me are all consumed; and so I suppose it is time for us now to face facts and admit that the holidays are over.
You will notice, however, that the Christmas tree in Farlander Hall is still standing. Well, it just so happens that Eric, our Sexton, has been on vacation since the first of the year; and he’s the only one who knows how to take the tree down so I guess, logically speaking, as long as the Christmas tree is standing Christmastide cannot be over. We’re just going to have to continue celebrating Christmas until he returns.
That would make today the 17th day of Christmas – which is fine by me. There’s no need to be in any rush about this.
I hate to see the holidays go; I’ve always been attached to them – maybe it’s because I was conceived sometime around the beginning of Advent.
I’d like to think this accounts for my cheerful demeanor and my affection for champagne.
Five months after I was born, my sister Rebecca was conceived. Legend attributes this event to a very persuasive box of chocolates delivered to my mother’s bedside on Valentine’s Day. I think this explains why my sister, as an adult, spent a year in Paris learning how to make chocolate cakes.
Rebecca was the fifth and final child for my parents. God bless my mom, they had five children in 6 years. In other words, they were Roman Catholics…. Catholics, that is, until Rebecca came along.
So while I like to say I’m a cradle Episcopalian, technically speaking I started out as a Roman Catholic, having been baptized by a Catholic priest. I’m sure if I had had a say in the matter, I would have wriggled out of his grip and crawled on my hands and knees to the Episcopal Church down the street, but the priest had hands like iron.
It wasn’t until a few months later that my parents saw things my way. It was the middle of summer in a sweltering church; my mother, five months pregnant with Rebecca, fighting morning sickness, sleep deprived, bone weary, juggling me in her lap and trying to keep the three other children quiet and entertained, listened while a celibate Catholic priest preached a sermon on the evils of birth control.
Legend has it that in the middle of the sermon the baby in my mother’s womb kicked her so hard she took it as a sign from God. We very politely marched out of the church and became faithful Episcopalians the very next Sunday.
So I stand here today, a priest in the Episcopal Church, thanks to a box of chocolates and a poorly timed sermon on birth control. The Lord works in mysterious ways.
Most of us were baptized as infants or young children. When the priest poured the water over our heads and uttered the ancient formula of baptism, we didn’t have much say in the matter. I have baptized many babies who were wiggling and screaming in protest – but they never stopped me from doing my job. I have hands of iron...
Jesus, on the other hand, chose to be baptized as an adult. He knew exactly what he was doing – and he knew exactly what he would be facing after his baptism.
I wonder if he had any secret regrets, as he rose up from out of that river soaking wet and thought about the future he was facing. I wonder if he wanted to go back to the time before baptism – kind of like how I want to go back to Christmastide; or like a man who has just gotten a tattoo he wasn’t sure about. Did he hear the words of commitment coming out of his mouth and think, “Is it too late? Can I take it back?”
Or did the very act of baptism give him the courage to face his destiny?
The ritual of baptism involves the giving of a name; and more than that, it involves being called by name by God, into covenant with God.
The prophet Isaiah speaks in the name of God: “O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine.”
The writer Lawrence Wood talks about how God finds very special ways to call us by name. He tells the story of a doctor he knew, who fought all his life against the idea of a personal God:
He sought refuge instead in music; Bach particularly appealed to him because of the mathematical precision of the fugues. Meanwhile, his life was falling apart. His first wife left him; he started drinking too much. One day as he was driving, he pounded the steering wheel with his open palms and cried out, “God, if you’re really there, you’re going t have to say something! And you know what kind of man I am! … You’re going to have to talk my language!” Just then on the radio came, “Jesu, Joy of Man’s Desiring.” My friend sobbed, and laughed at what an idiotic but wonderful word this was to him.
[The Christian Century, “The Living Word,” Dec. 26, 2006]
And it wasn’t even a classical music station. The next song was “The Girl from Ipanema”! He doesn’t say why – maybe his wife was from Brazil, I don’t know, but somehow that sealed the deal for the doctor. God had spoken his particular language. The Word of God had become so custom-made at that moment that it was if God had called him by name.
It’s a powerful thing to be called by name. We’re in the 2rd grade, in the middle of a busy classroom surrounded by 30 other chattering children. The teacher calls our name. Something happens to us; our attention goes up; the room becomes clarified; our hand goes up; we say, “Here I am.”
For Jesus, his baptism had a similar effect; called by name, his world is clarified; everything else falls away; he stands, and says, “Yes. Here I am.”
Being called by name can have another kind of effect. We’re in a lecture hall in graduate school with 75 other students. The famously cranky professor is known to randomly choose students from the class list to answer notoriously difficult questions. You have deliberately placed yourself in the back of the lecture hall hoping this protect you; you have spent the entire semester hunched over your desk trying to look as small as possible.
And then you are called by name. “Matthew Lawrence! Please explain to us the origins of the Categorical Imperative!”
This is why we also associate baptism with repentance. Sometimes, in the name of a presence so awesome and vast as God, or even just somebody like a college professor who thinks he's God, the calling of our name is enough to make us feel unworthy of the attention.
The Methodist bishop Peter Storey points out that most of us have at least two names: our given name, and our family name. Our given name is what makes us unique: “Hey, Matt, how you doin’?” “Well, George, I’m doin’ just fine.”
Our given name is our own – we can do whatever we want with it. We can shorten it, take a nickname, whatever we want. Our family name, on the other hand, is not flexible; because it associates us with our people. Our family name does not belong to us – it belongs to the family. Through it, we represent our ancestors; our tribe. If our family name appears in the newspaper, we hope it doesn’t bring shame on the family name.
The family name, in other words, carries with it a set of responsibilities; obligations; sometimes even a life-long vocation.
This week I was privileged to serve at the Memorial Service of Betty Grove’s husband, Al, or C.A., as he was known. He was a third generation Santa Rosan, as were many of the people who came to remember him. The service was a Who’s Who of Santa Rosa’s most established families, including even the third generation of the Daniels family, who buried him.
I noticed that Al’s given name was not fixed – some people referred to him as Al, some as C.A. – it didn’t seem to matter (although nobody referred to him as Clarence Albert). But to everyone in that room, his family name - Grove - meant something special. Everyone in that room knew what the name Grove meant to Santa Rosa’s agricultural community; the name is important. It stands for something; it gives those who are lucky enough to bear the name something to live up to and be worthy of.
In our baptism, we are given the name Christian; for us perhaps the most worthy family name of all. To take on this name, Christian, carries certain responsibilities, certain obligations - to the God who calls us by name; and to the Christians ancestors who have gone before us. Those obligations and responsibilities are summarized for us in the Baptismal Covenant.
In a few moments, you will be invited to stand and affirm your commitment to this Covenant. In that re-affirmation, we’re invited to go back to those first moments of baptism. But of course there’s a big difference. We’re grown-ups now. You are not a baby wriggling against a priest with iron hands. You don’t need to affirm these words; nobody is making you. So think about it carefully. If you don't mean it, I suggest you not say it.
And this morning, as you come up for Communion, you will have an opportunity to dip your hand into the baptismal water, and make the sign of the cross over yourself, and remember these commitments as you receive the Eucharist. Again, this is an invitation, not a commandment.
If you choose to make this re-affirmation, I suggest you pray with me on this: May God, who has given us the will to do these things, give us the strength and the love and the courage to achieve them, also.
AMEN.
The Baptismal Covenant (pp.304-5, Book of Common Prayer)
Do you believe in God the Father?
I believe in God, the Father almighty,creator of heaven and earth.
Do you believe in Jesus Christ, the Son of God?
I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit and born of the Virgin Mary.
He suffered under Pontius Pilate, was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven, and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
Do you believe in God the Holy Spirit?
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting.
Will you continue in the apostles' teaching and fellowship, in the breaking of bread, and in the prayers?
I will, with God's help.
Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord.
I will, with God's help.
Will you proclaim by word and example the Good News of God in Christ?
I will, with God's help.
Will you seek and serve Christ in all persons, loving your neighbor as yourself?
I will, with God's help.
Will you strive for justice and peace among all people, and respect the dignity of every human being?
I will, with God's help.
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