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Our Canaanite Woman: A sermon for Proper 15A, 2023

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In a recent essay for The Atlantic, David Brooks, ponders the question “How America got mean.” He begins with a litany of examples: the restaurateur who tells him that he has to kick a customer out of his restaurant every week because of bad behavior; the hospital administrator who talks about staff leaving because of abusive patients. We could add to the list—road rage, minor disagreements that devolve into violence; vitriolic, dehumanizing political discourse. 

What Brooks doesn’t discuss is the institutional and structural mean-ness or violence that has been a part of our society since its beginning—the racism, misogyny and sexism, the genocide of Native Americans, the greed, rapaciousness, and exploitation of American capitalism. When wasn’t America mean? Genteel manners can conceal horrors.

That question, about mean-ness or cultural violence provides an interesting perspective from which to reflect on today’s gospel. It is certainly one of the strangest, perhaps most offensive stories in all of the gospels. It appears on the surface, at a cursory reading or listening, that this is a story of Jesus behaving badly. And in fact, I’m always amused when this story comes up, at the conversations or “discourse” as its often called, that it generates on social media. I’m also bemused that of all of my sermons that I’ve posted on my website, it’s the one that gets the most traffic, month after month, year after year. It’s a story that continues to confound and challenge preachers, ordinary Christians, and biblical scholars.

 To unpack this story, we need first of all to pay attention to geography. We’re told that Jesus and his disciples are in the region of Tyre and Sidon. We’re given no explanation for this, and given that we are reading this in mid-August, I’m always inclined to say something like: “Jesus and his disciples decided to go the beach.” 

Tyre and Sidon are ports on the Mediterranean. More significantly, they are far away from the area where Jesus has been exercising his ministry, Galilee, which in Jesus’ day was under the authority of the Tetrarchy of the Herods. Tyre and Sidon were in the Roman province of Syria. They were outside of the traditional territory that had been part of the monarchy, and outside of the region that was largely populated by Judeans. While Jesus had crossed over the Sea of Galilee to visit Gentile territory, this was his furthest and longest journey outside of Judean territory.

         There’s no explanation for his trip to the coast and from his response to the Canaanite woman, it’s pretty clear that he wasn’t on a Mission Trip, which another one of those summer pastimes many people undertake. He didn’t go there to preach or to heal, or to do any other things he had been accustomed to doing. Maybe he really was taking a vacation. He probably needed one. If that’s the case, Jesus seems to be behaving very much like the insensitive tourist, ridiculing the local population.

         There’s another fascinating and important detail in Matthew’s telling of the story that should help us make sense of it. That is his description of the woman as “Canaanite.” When the Gospel of Mark tells the story, the woman is described as “Syrophoenician,” which is more appropriate. We twenty-first century readers of the story might not find the reference to Canaanite here as strange. After all, the Canaanites appear regularly in the Hebrew Bible—they inhabit the land before the Israelites enter and resist the Israelite occupation. They persevere and over the centuries of the monarchy, Canaanite religion and culture continue to be a seductive alternative to worship of God and the kind of society that is laid out in the Mosaic law. 

The point is, that “Canaanite” here is wildly anachronistic. Canaanite culture had long since been subsumed by the Hellenistic culture of later centuries and Canaanites no longer existed as a separate ethnic, religious, or cultural identity. The best analogy I could come up with is when the British referred to their German enemies as “huns” in the first World War. They were assimilating German culture and military power to the 4th century invaders who sacked Rome. There were no Huns in early 20th century Europe, just as there were no Canaanites in 1st century Palestine.

So why the term? It should be obvious. Matthew wants to depict the woman as wholly “other”—beneath respect and notice, a member of a group existentially distinct from Jews and their mortal enemies. And to top it off, she was a woman, doubly marginalized, non-Jew, a woman, who was transgressing every social and cultural taboo to approach Jesus.

This is the story, a woman breaking all of those boundaries to approach Jesus in desperation, to find healing for her daughter. Can you imagine how much courage she had to muster to confront Jesus? 

It’s this woman, by gender voiceless and powerless, by ethnicity and religion, totally other, to be avoided, it is this woman who comes to Jesus in search of help for her daughter, and Jesus first ignores her, then refers to her as a dog. I won’t use it, but you know what epithet in contemporary English would fit this situation. 

But she persists. Her need is so great, the love of her child so powerful, that she brushes off Jesus’ lack of concern and his verbal cruelty and offers a retort. “So you think I’m a dog, Jesus. Well, even dogs are given the scraps from the master’s table.” 

And with that response, she wins the argument, beating Jesus at his own game. Now, he is shocked out of his complacency, his eyes that were clouded by prejudice, his heart, cold because she wasn’t one of those he understood to be his mission area, opened to her need. Jesus is transformed by her words and her need and he heals her daughter.

It’s a challenging and uncomfortable story. It seems to depict a Jesus who is insensitive to the needs of someone. It also depicts a woman whose behavior might seem to be obnoxious, or at the very least, in appropriate. She doesn’t behave as she ought. She cajoles Jesus into helping her daughter. Where’s the good news here? 

As I was wrestling with this question and this story this week, I was also preparing for two memorial services; the one for Michael yesterday, and the service for Ada Deer that will take place here on Thursday. As I was riding into church this morning, I realized that both Michael and Ada were our Canaanite woman. Michael touched many lives, building community among people who have been marginalized and ostracized. He found sobriety in AA and over the decades accompanied many others on their journeys toward sobriety. He also supported the LGBT community, working with and caring for HIV/AIDS patients during the height of the epidemic. 

Ada spoke truth to power, advocating for justice for Native Americans, challenging our nation, our state, and we at Grace to confront Christianity’s history of mistreatment, oppression, and erasure of Native American religion and culture.

In part, this gospel reading is a story of the transformative power of advocacy. God hears the cries of the oppressed and the suffering. As followers of Jesus we are called to hear those cries and respond to them. They may challenge us; they may confront us with uncomfortable truths but we are called to listen to them.

We are also called to unite our voices with the voices of the suffering and the oppressed; to walk with them, support them. It also testifies to the power of those voices. We may grow disillusioned and disheartened by the lack of response, by the closed ears and closed minds of those to whom we cry. But our voices will be heard, our calls for justice answered. May we open our ears, our hearts, and our mouths; and may we join with those who are crying for justice.

Show us the way! A Sermon for 5 Easter, 2023

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May 7, 2023

When Corrie and I lived in the south, we spent a lot of time exploring the back roads and mountains of Tennessee and the Carolinas. This was before GPS, so we occasionally got lost or found ourselves in places that were sketchy at best. Corrie would warn me that if we had car trouble, or had to stop and ask for directions, to let her talk, because my Yankee accent might have been less than welcome. 

Among the many diversions on our travels were the religious signage and other religious imagery. Some of it was unintentionally humorous, like the many independent gas stations that displayed signs like: Jesus saves, buy gas. Other signage was quite intentional and in your face; promising the fires of hell if we didn’t accept Jesus as our personal lord and savior, or the ubiquitous “I am the way, the truth, and the life; no man cometh to the father but by me.” This was long before cell phones with cameras, so we had a camera in the glove box just in case. But usually we were a bit too self-conscious and nervous to stop the car, get out and make photos.

There’s another side to all of this imagery and slogans. As an Episcopal priest in the South and even here, I’ve had to help people deal with the scars of the trauma experienced by this kind of religious abuse that can wreak lasting emotional and spiritual havoc.

In today’s gospel, we have part of Jesus’ long good-bye to his disciples. It’s long, really long, because it begins in chapter 13 and continues through chapter 17. We will be spending the next several Sundays in these chapters, so if you don’t like long good-byes, you might think about spending your time on Sunday mornings somewhere else besides church.

In today’s gospel, Jesus has just told his disciples in enigmatic language that he is about to die. He has said that he will be leaving shortly, that where he goes they will not be able to follow immediately, but will come after him. That statement is the catalyst in the Gospel of John for Peter’s promise to follow to the very end, to lay his life down for Jesus. But Jesus replies with his prediction of Peter’s three-fold denial of him. We have here a first example of the disciples’ confusion and uncertainty. In today’s gospel we have two other examples of the disciples’ response to Jesus’ words. Thomas and Philip both ask Jesus questions in hopes of hearing words of comfort and in hopes of understanding what he is saying.

It is in that context, that Jesus utters these familiar words of comfort: “Do not let your hearts be troubled.” Jesus is consoling his disciples. Having told them he is about to leave them, he will also tell them over the course of the next chapters, that he is not abandoning them. They will not be left to their own devices. Rather, Jesus makes a series of promises that are intended to give them hope in the face of a future without him. The colorful imagery of the first few verses of chapter 14 often lead us to imagine a sumptuous heaven. The King James translated this as “In my father’s house are many mansions.” What we need to keep in mind is that the Greek word behind the translation of “mansions” or “dwelling places” is the noun form of a very common Johannine verb—to abide or stay. We’ve heard this before repeatedly, in chapter 1, when Andrew asks, “where are you staying?” and Jesus replies; “come and see.”  

It is in the context of this promise of his going and return for them, that the famous verse, “I am the Way, the Truth, and the Life. No one comes to the Father but by me.” As we all know, these words are used by many conservative Christians, and some not so conservative, to assert that only Christians will make it into heaven. And of course, it’s usually not just any old Christian—it’s usually Christians of my denomination, or who agree with me on this or that matter of doctrine or practice, who can be certain that they will be saved.

But to interpret these words to emphasize their exclusivity is to miss the point. Thomas does not ask Jesus, will anyone else get into heaven? Rather, he asks, “Show us the way.” Thomas’ question is at best redundant. Jesus has just told them that they know the way to where he is going. But Thomas is processing the words that Jesus has spoken, the talk of his imminent departure, and he seems not to have understood. So Jesus needs to remind him of what he’s just said, to reassure him, and all the disciples, that he will be with them.

Statements like “I am the way, the truth, and the life. No one comes to the Father but by me” are often used in precisely the opposite way than the gospel writer intended them. They are used to strike fear in people’s hearts, to cause them to doubt whether they’ve been saved or not, and to get them to sign on. Instead of fear, in the gospel of John, these words and indeed the entire passage are meant to reassure and to comfort. “You know the way,” Jesus says. “I am the way.” 

But there’s more in this passage. Philip asks a question. It is one of the few times in the gospel of John when the disciples seem as clueless as they do in Matthew, Mark, and Luke, “show us the Father, and we will be satisfied.” Jesus replies, somewhat testily, that whoever has seen the father has seen him. Throughout the gospel of John, Jesus asserts his identity with God the Father. To see Jesus is to see God. To know Jesus is to know God.

There is a third promise that Jesus makes in this text. He reassures his disciples that they are as powerful as he is. In fact, he goes further, promising them that they will accomplish greater things than him, and they will do those things in his name. 

So we have three promises—a promise of Jesus’ continuing presence with us, a promise that he and the Father are one, and a promise that we, Jesus’ disciples, have power. All of those promises come at a time when the gospel is showing the disciples at their most confused and most uncertain. They are meant to comfort and reassure.

Of course, when we think of reassurance and comfort, images of protection and safety come to mind, perhaps images of the good shepherd like we saw last week. But Jesus words here take us in a very different direction. Instead of closing in, retreating behind the high walls of a fortress, Jesus is telling his disciples to go out. He is telling them to take action in the world, to move forward in faith. With that faith, he says, we can do great things. But above all, Jesus is telling them, and us, that what matters most is relationship with him. To be with him, abide with him does not only offer comfort in difficult times; knowing, experiencing Jesus’ presence in our lives, in our community gives us strength for the journey and power to do great things.

Weeping at the foot of the cross: A Homily for Good Friday, 2022

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April 15, 2022

I have a keen sense of the powerful emotions that are roiling through me today. Good Friday is always a day full of emotions—of grief and sadness, shame. As we listen to John’s passion gospel with its extreme anti-Judaism, we may be reminded of all the ways that text, and Christian devotion and theology surrounding the crucifixion, have fueled anti-Judaism and anti-Semitism in the church and in wider culture. The weight of that history always burdens me on this day, as I seek to lead a community of Christians into reflection on Christ’s suffering and death.

But this year there are other emotions—the reality that we gather in this place on this day for the first time since 2019. We carry with us the trauma of those years: pandemic leaving millions dead and millions more permanently affected; an insurrection that used and continues to use the imagery of Good Friday, the cross and Jesus Christ in the service of autocracy, white nationalism and white supremacy; and now a war in Ukraine that has killed thousands, forced millions from their homes. It too is perpetrated in part on behalf of so-called Christian values.

With all of these emotions and thoughts running through our heads, it is difficult to find the space, the silence to reflect on the meaning of this day. Perhaps that’s as it should be. Our pain, grief, fear, anger, and trauma have brought us to this place, to the foot of the cross, and to Christ’s arms, outstretched in love.

It may seem somewhat surprising that the gospels have little to say about the emotions of those who were closest to Jesus, as they watched the events of his last days unfold. There are hints of what they might have been feeling; certainly fear, perhaps bewilderment as they tried to make sense of what was happening, the dashing of their hopes for a restored Israel and divine intervention against the Roman Empire. Luke mentions the disciples’ grief on at least one occasion, in the Garden of Gethsemane, Luke writes that Peter, James, and John fell asleep “because of grief” while Jesus prayed.

There’s a passage that struck me this year during the reading of Luke’s passion narrative this past Sunday. Luke is describing Jesus’ walk to Calvary and in 23:27 writes that:

 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. Then Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.

It’s one of those details that may be familiar and well-known, it is one of the stations in the traditional stations of the cross, for example. But it’s a detail that can take on new significance or meaning in a different context.

Weeping women. I’ve also been reflecting on the traditional medieval hymn, the stabat mater. A baroque setting of that hymn by Pergolesi is featured in the concerts performed by Madison Bach Musicians this week, tonight, here at Grace. The Stabat Mater reflects on the emotions of Mary, Jesus’ mother as she witnesses the crucifixion of her son. 

It’s a bit curious that John gives a prominent role to Jesus’ mother at the crucifixion because she’s mentioned only one other time in the gospel, at the very first miracle of Jesus, the turning of water into wine at the Wedding at Cana. Surprisingly, Jesus addresses her in the same way both times, calling her “Woman.” In fact, nowhere in the gospel of John is she mentioned by name.

Only John writes that Mary and the Beloved Disciple were at the foot of the cross during the crucifixion. In the synoptic gospels, the disciples abandon Jesus after his arrest and we’re told by Mark that the women disciples who had followed Jesus from Galilee looked on the crucifixion from afar.

John’s version has become the dominant version in the Christian tradition. Countless visual images, paintings especially, show Mary and the Beloved Disciple at the foot of the cross. In medieval churches, carved statues of the crucified Christ flanked by Mary and John were often prominently displayed atop the rood screen. And the Stabat Mater, helped to focus devotional attention on Mary’s grief and suffering as she watched her son die and asks that we share in that grief and suffering:

O thou Mother! fount of love!
Touch my spirit from above,
Make my heart with thine accord:

Make me feel as thou hast felt;
Make my soul to glow and melt
With the love of Christ my Lord.

Such sentiments may seem somewhat alien to us in the twenty-first century, but it is the case that much of what we do on this day, our prayers and hymns try to connect Christ’s suffering with our own and are meant to elicit even deeper emotions from us than we might have been feeling otherwise.

But perhaps instead of intensifying our emotions it might be better for us simply to name them: to name our fear, grief, despair. As we do that, we might also name the emotions that Mary and Jesus’ other disciples were feeling, and the emotions that so many humans across the globe are feeling. We may be particularly affected by them on this day as we contemplate Christ’s suffering and death and we may find it difficult to acknowledge, to process all of them.

The scene of Christ crucified, his mother and the beloved disciple at his side, is not just about his suffering and ours. It is, above all, about love, the love that brought him among us, the love that brought him to this place of execution, the love that draws the whole world to himself. It is a love that was not just present then and there, but is present with us, among us, in our suffering, as he suffers beside us and with us.

It is also a love that binds us to him and to each other. From the cross, Jesus said to his Mother, “Woman, here is your son” and to the Beloved Disciple, he said, “Here is your mother.” At the cross, Jesus was creating new relationships, new community among his followers. Even as his body was being broken, he was knitting together a new body, the body of Christ.

That may be the most important and profound message for us on this Good Friday, when we have felt the pain of isolation and separation so intensely for so long, when we have struggled to gather as the body of Christ, the community of the faithful. We are bound together by Christ’s love. His outstretched arms embrace us and invite us to embrace each other. May the cross be a place where we experience Christ’s all-embracing love and may it empower us to embrace the world with that same love.

Anointing and Discipleship: A Sermon for Lent 5C, 2020

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April 3, 2022

Picture the scene. Jesus and his disciples have come to Bethany, just outside of Jerusalem. It is six days before the Passover; to clarify, it is six days before Jesus’ crucifixion. The plot to arrest and have him killed is already underway; and Jesus and his disciples are coming back into the public sphere after a few days of hiding. As the Gospel of John tells the story, what precipitated the plot to kill Jesus was his raising of Lazarus.

So Jesus chooses to emerge from hiding for this event, what we may conclude was a celebratory dinner, welcoming Lazarus back into the land and community of the living; and to thank Jesus for bringing him back from the dead.

This celebration, this dinner party takes place against the backdrop of the intensifying opposition to Jesus. With Passover six days away, Jesus and his disciples are going to Jerusalem to be a part of that ritual celebration. It is a time of increased tension and possible violence. Passover recalls God’s deliverance of God’s chosen people from slavery and oppression and the parallels with the Jewish community of Palestine living in territory occupied by Rome was not lost on anyone. It’s a moment fraught with tension.

But it’s also a time of celebration. Lazarus has been raised from the dead and his family treats their dear friend Jesus and his disciples to a dinner party. We might imagine that in addition to the family and the presence of Jesus and his disciples, there are others in attendance, townspeople who may be curious to see this man who was raised from the dead.

And suddenly, in the midst of the conversation and dining; something unexpected happens. Mary takes a pound of costly nard, drops to her knees, anoints Jesus’ feet with the perfume, and wipes his feet with her hair. It is an extravagant gesture in so many ways. First, we’re told that it costs 300 denarii; that’s roughly equivalent to a year’s wages for a day laborer. Again, to put it in terms we might understand—a year’s income at the minimum wage is currently around $15000. As we know all too well, that’s not enough to live on, not a living wage, but an awful lot of money for a jar of perfume.

Then there’s the fact that she did this in public and wiped his feet with her hair. It’s an extravagant, inappropriate, intimate gesture that crosses boundaries of host and guest, male and female. But there’s something else. The gospel writer describes her actions using the exact same language he will use in the next chapter when he describes Jesus’ washing the feet of the disciples. This points us forward to the Last Supper and all that will come and underscores the connection between her act and Jesus’ death and burial that he himself mentioned.

There’s another detail in the story that directs us elsewhere in the gospel. John tells us that the perfume filled the whole house. That’s quite a difference from the smells that are mentioned in chapter 11, at Lazarus’ tomb. When Jesus told them to roll the stone away from his tomb, Martha says, “Lord already there is a stench because he has been dead for four days.” The scent of the perfume overwhelms whatever lingering odors there might be in the house.

This extravagant gesture, and then the reaction. In Mark’s version of the story; the response comes from some of those in attendance at the meal. In Matthew’s version, it’s the disciples. Here, John puts the criticism in the mouth of Judas alone, and attributes it, not to any sincerity on Judas’ part, but blames it on his greed and thievery. 

Jesus’ response is a defense of Mary’s actions—she purchased the perfume for his burial. And then the sentence made familiar by the endless debates around our concern and care for the poor: “You always have the poor with you; you do not always have me.” 

In spite of this story being very closely tied to the events leading up to Jesus’ crucifixion, in spite of the fact that John has very carefully woven it into the intricate tapestry of his gospel, there’s a certain timelessness to the themes and the conflict that is depicted here. What does it mean to be a disciple of Jesus? What constitutes a faithful response to God’s call to us? 

On one level, Mary’s response stands in for all of those over the centuries who have sought to be faithful to God through worship and beauty: the splendor of church architecture; the beautiful vestments, the music that lifts our souls heavenward.

On the other hand, there is the call to serve the poor; the cry for justice, the desire to help those in need. In a time when there are limited resources, the question of how best to allocate those resources is an important one. We began Lent on Ash Wednesday hearing these words from the Prophet Isaiah: 

Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,

to let the oppressed go free,
and to break every yoke?

Is it not to share your bread with the hungry,
and bring the homeless poor into your house;

when you see the naked, to cover them,

All of which seems to be a clear repudiation of religious acts like fasting in favor of works of mercy and justice. Jesus’ words, as ambiguous as they might seem, are not necessarily a repudiation of such efforts. He may be saying in effect, “Look, you will have plenty of opportunity to serve the poor, they’re not going anywhere; but I’m here for only a few more days.”

I would like to offer yet another way of thinking about this act. I mentioned earlier that John uses the exact same verb to describe Mary’s actions of wiping Jesus’ feet as he will use in the next chapter to describe Jesus’ washing the feet of the disciples. There, as he offers an explanation of his actions to the disciples, he says:

“ if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you.”

Mary is foreshadowing Jesus’ own actions. She is also modeling discipleship, what it means to follow Jesus. As followers of Jesus, we are certainly called to feed the hungry, clothe the naked, and the like. We are also called to serve each other, and to serve Christ. Our worship, our prayers, our music, our beautiful space bring us into God’s presence even as we experience that presence in word and sacrament. To linger in Christ’s presence, to spiritually anoint and dry his feet helps us deepen the intimacy of our experience of Christ, to express our love, and to be touched by his love.

As we approach Holy Week, as we come closer to Golgotha, to the cross and the tomb, may we find ways of experiencing and deepening Christ’s presence in our hearts and our lives. As our relationship deepens, as our experience of Christ expands, may it strengthen our resolve and inspire us to work for justice and to care for those in need.

On the Third Day, Glory: A Sermon for 2 Epiphany C, 2022

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On the third day, glory

January 16, 2022

When was the last time you were at a really good party? You know where the food was good, the drinks were flowing; the conversation scintillating? Perhaps even people were dressed up for the occasion? Did you attend something like that with friends or family over the holidays? Or was it longer ago? At this point, I’m not sure I can even remember when I was last at something like that. Certainly it was before March 2020. New Years’ Eve 2018? New Year’s Day 2019?

And if you have been to such events in the more recent past, was your enjoyment muted because of shame or guilt; were you wondering whether it was safe? To sit down with friends for a sumptuous meal, lingering at the dinner table for hours; to gather with a crowd to celebrate a wedding, or a gala fundraiser, or for us, a ballroom dance weekend, all of those pleasures reshaped by the pandemic. But don’t you desire it? To gather with friends or strangers freely, to let loose! Wouldn’t that be fun!

The story of Jesus’ first miracle in the Gospel of John, turning water into wine at the wedding in Cana, reads very differently to me today than it did the last time we encountered it in the lectionary, back in 2019. It’s a story rich in detail, overflowing with suggestive symbolic meanings, and for me, now, evocative both of what we have lost and of the hope that the coming of Christ into the world elicits.

It’s remarkable, really that John chooses to begin his story of Jesus’ public ministry in this way. In the synoptic gospels, we are introduced to Jesus as he teaches and heals in the towns, villages, and synagogues of Galilee. We’ll hear Luke’s very different story of Jesus’ entrance onto the public stage next week. So why this? Why a wedding, why a miracle, a sign in which Jesus turns water into wine? Those are all great questions, and it may be that I will address some of them. But let me say this right now. When I’ve preached before on this text, when I’ve taught it, I’ve focused on the wine, the amount of wine, the sheer overabundance of wine, and Jesus providing it only after the party had been going on for some time, and they had run out of it. 

This time around I want to focus on something else; the beginning and end of the story. It begins: “On the third day…” and it ends, “… he revealed his glory, and his disciples believed in him.”

“On the third day, glory.” 

What is the first thing that comes to mind when you hear that phrase, “On the third day”—The Nicene Creed? “And on the third day, he rose from the dead.” 

But wait, the third day of what? Well, let’s go back to the beginning of John’s gospel. Remember how it starts? “In the beginning was the Word, and the Word was with God, and the Word was God.” Starting with creation, a hymn to the Word, the logos, the gospel writer eventually brings it down to earth, to first-century Roman Palestine. He introduces John the Baptist and then, continues his story with chronological references. Three times he writes, “The next day…” Chapter 2 begins, “The third day…” If you add it all up, you get seven days. Seven days from creation: “In the beginning was the Word…” to the wedding at Cana. Seven days of creation. And on the seventh day, God rested from all that God had done. The sabbath, the eternal sabbath, the messianic banquet, the Wedding at Cana.

On the third day, he revealed his glory. 

“And the Word became flesh and lived among us, and we have seen his glory, the glory as of a Father’s only son, full of grace and truth.” 

Glory is one of those words that we seem to use only in church anymore. It’s all over scripture, in our hymns, in our liturgy, but it’s likely that we aren’t quite sure what it means. The glory of the Lord, God’s presence, it’s something that in Hebrew Scripture is overwhelming. When Moses asks to see God’s face in Exodus, God says that no human can see God’s glory and live. 

In the gospel of John, glory takes on additional significance. Especially in the later chapters of the gospel, as the cross looms ahead, glory, or glorification, is used to describe what’s going to happen. Jesus says, “Now the Son of man is glorified…” It refers not just to the crucifixion, but to the resurrection and ascension as well. Glory, for John, means cross and resurrection: Cana, wedding and wine, glory. Calvary, cross and resurrection, glory.

So to bring it back to this story and to us, He revealed his glory, in the sign of turning water into wine, at a wedding feast, a banquet, where the overabundance of joy, the celebration of that gathering transformed the mundane into the sacred, the ordinary into the extraordinary.

As we survey our world today, we may see little that gives us joy. The deadly toll from the pandemic continues to grow, climate catastrophe revealing itself all around us. The horrific scene yesterday of hostage-taking at a synagogue in Texas reminding us that all the cries of persecution of Christian notwithstanding, in our nation, our world, it is our Jewish siblings who are more at risk for expressing the religious commitments publicly. On this MLK weekend, our hopes and work for a more just and equitable society, where all can vote freely and fairly seems further beyond our grasp than ever before.

There are many reasons for despair. Worse still, many of the things which give us strength to carry on, gathering in community to hear the word of God, to sing of our faith, to fellowship with one another, are once again, restricted. And yet, the glory of Christ is here among us, in our world, in the midst of our suffering and struggles, in the face of our despair.

Christ’s glory shines around us, often in ways we don’t see or know, or recognize. Just as no one saw the water being transformed into wine, we may not at first recognize Christ’s glory among us. And it may be that our senses are dulled to his glory, that it sounds in frequencies we cannot hear, or in registers of light that we cannot see. But Christ’s glory is there.

Indeed, if we understand it as the gospel of John does, the transcendence of Christ’s glory is revealed as much in cross as resurrection, as much in suffering as in celebration, in grief as in joy. 

Corrie and I have been showered with meals, prayers, and support over the last couple of months of surgery and recuperation. Friends, neighbors, parishioners have helped us through this time and we have felt your love throughout the season of Christmas. But perhaps no more than by this. Ever since we have been at Grace, we have received a lovely fruitcake from Linda Savage. Corrie and I are both lovers of fruitcake and in our opinion, Linda’s is the best we’ve ever had. Imagine our surprise this year when a few days before Christmas, we received a call from Blair asking when he might bring this year’s fruitcake. From beyond the grave, Linda’s love came to us. The glory of Christ’s love shone brightly in her face, and, I might add, in her fruitcake. We relished every bite.

Opening ourselves to seeing Christ’s glory may mean focusing our attention elsewhere than on the spectacular, the miraculous, the otherworldly. It may mean paying attention to the little ways in which the love of Christ is made manifest in our world, in the gestures of friends, in the hard, self-sacrificial work of health care professionals, in a simple, yet delicious meal dropped off in time of need. The glory of Christ’s love is manifested in wedding feasts at Cana, and on the cross of Calvary. May it also be manifest in our lives.

Did you wash your hands? A Sermon for Proper 17B, 2021

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Proper 17, Year B

August 29, 2021

We know all about washing our hands, don’t we? Here at Grace, we’ve got signs everywhere reminding us of the importance of that act. We’ve developed little rituals to help us make sure we do the full 20 seconds. If we’re not able to wash our hands, we’ve got hand sanitizer everywhere. Over the last eighteen months, we’ve developed instincts for things like staying six feet away, not shaking hands, all the rituals of sanitizing and social distancing. Many of us have so internalized these instructions and rituals that they have become second nature, even as we learn that much of the things we were told to do and did are no longer necessary. And at the same time, we’re all too familiar with the conflicts over such measures, the way those conflicts reflect partisan and cultural differences; the ways our views on such matters have become identity markers, to the detriment of public health and the suppression of the pandemic.

To hear Jesus debating the merits of hand washing may seem to us a bit strange, even if we might wonder whether there was something there that might connect with our own concerns and controversies. And truth be told, after all of those weeks listening to the conflicts over the meaning of bread in John 6, a switch in topic might be welcome indeed. At the same time, we might wonder whether Jesus is little more than a trouble-maker, looking for ways of generating conflict and drawing distinctions between himself and the religious establishment. Given that in our current context, watching people inciting or welcoming conflict and controversy has become commonplace, with fatal consequences for some, we may be a bit weary of it all, and eager to find other things to talk about in church.

But there’s more to it than that, and in order to make sense of it, we need to spend a little time talking about Mark’s gospel and the context in which this story appears. We are in Mark 7, so we are picking up the story where we left off—after the Feeding of the Five Thousand, after Jesus walked on water, after those trips back and forth across the Sea of Galilee. It’s not quite clear where we are, but I think we can assume we are back in Galilee. 

In any case, Pharisees and some scribes have come to check Jesus out. It’s the second time we’ve seen this constellation of characters. The first time was near the very beginning of Jesus’ ministry when they confronted him about healing someone in the synagogue on the Sabbath. This time, they are challenging Jesus’ disciples about their conformity to ritual practices. 

For us, heirs of two thousand years of Christian polemic against Judaism, this debate seems lifeless, the outcome a foregone conclusion. But in the first century, it wasn’t. We need to remember just who the Pharisees were and what they were trying to do. They were a movement within Judaism that sought to make Torah, the Jewish law, relevant for the daily lives of ordinary people. They wanted to “build a fence around Torah” that is to say, to develop a body of interpretation that would help people be faithful while protecting the Torah’s central tenet. So they developed traditions of interpretation that applied the principles of the law to ordinary life. They also wanted to expand its reach and relevance, so they applied legal material that had originally affected only the priests, to all. That was the case here, with hand-washing.

But it’s also important to remember that they were only one group within 1st century Judaism; there were others who disagreed with their approach. In other words, this debate was alive and there were sound arguments on both sides.

We generally assume that Jesus preached against the Pharisees’ approach. He does so here, but note that he argues against their position by quoting the tradition, the prophets. In other words, Jesus is not trying to abandon the tradition, he is arguing from within the Jewish tradition against the Pharisees’ approach.

It’s important to understand just what the conflict between Jesus and the Pharisees was about—interpretation of the law, and especially interpretation of the purity laws. It was not a conflict between external religious practice and inward piety. That’s the way Christians have often understood the conflict and thus they see  Jesus’ critique of the Pharisees as an attack on external practice. When Jesus tells the Pharisees that impurity does not come from the outside, but rather an impure heart leads to sins, he is redefining purity and holiness. Sin, Jesus is saying, comes from within. Evil intentions lead to evil acts. 

The lesson from the Letter of James makes the same point in a slightly different way, “Be ye hearers of the word also, and not just doers.” This letter, well it’s not really a letter, more like a collection of ethical advice, emphasizes moral action. Throughout, the author of the letter emphasizes the importance of faith expressing itself by doing good toward others. 

We don’t think in terms of purity much these days, we don’t even use the term holiness very much. They seem old-fashioned, irrelevant in the contemporary world, not even terribly important in our lives of faith. But to ignore such important categories is to miss something that was crucial in Jesus’ message in the first century, and should remain of central significance to those who would follow him in the twenty-first century. 

Holiness has meant different things over the centuries. In the biblical tradition, of course, holiness was above all something denoted of God. But the real connotation of the term, both in the Hebrew, and later in the form we are also familiar with it—sacred, both terms mean essentially being set apart. That which is sacred, or holy is different from, that which is not. In a sense, what is holy or sacred is God’s, and that’s why when the people of Israel came to think of themselves as God’s chosen people, they use rules of purity to set themselves apart from other peoples. Over time, those purity rules became more important as they came to define the differences between the people of God and others. So in Leviticus, when the Israelites received the laws of purity, the holiness code, it found its meaning with God’s statement “You shall be holy, for I the Lord your God am holy.” 

The question of course, is what all this means. We are called to be a holy people, yet if you’re like me, you probably bristle at the notion. Some of us have good reason to do so. There was a time in the Episcopal Church, maybe some of you can remember it, when if you were divorced, you couldn’t receive communion. I don’t know if that was the practice here at Grace before rules were liberalized in the 70s; I know it was true in churches in South Carolina. 

For the Judaism of Jesus’ day, such purity rules were all about preserving the community over against a dominant and domineering culture. Over the centuries such rules, laws, had become more important, especially as the Jewish community had to struggle to survive as a subject of mighty empires. 

But Jesus challenged that view of things. Such purity rules, as helpful as they were and are in preserving community, went against something even more important to Jesus—the full inclusion of all people among his followers. We will see this more clearly in the coming weeks, but it is no accident that Mark puts this dispute about Jesus’ disciples keeping the purity code right after the miracle of the feeding of the five thousand. For there was no more perilous moment for someone who kept purity laws than eating. And since they were somewhere out in the wilderness, as Mark makes clear, there would have been no way to keep the purity laws concerning the washing of hands, or, of food. 

That’s precisely what Jesus was advocating and living, a move away from a notion of holiness that divides and excludes, toward one that is inclusive—a holiness of the heart, rather than a holiness of rules. What that means for us in the twenty-first century may not be exactly clear. 

Jesus’ words challenge us to rethink our deepest cultural values and some of our deepest aversions. To be the inclusive, welcoming community that Jesus has called us to be means not only eliminating the barriers and rules that divide us but to embrace one another in a spirit of love and forgiveness and above all, to transform the love we experience in our acceptance by God, to the love of others. In our divided and conflict-ridden world, to welcome and embrace difference, to reach across everything that divides us and be witnesses to God’s love, may be the most important thing we can do.

Where can we go? A Sermon for Proper 16B, 2021

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Proper16, Year B

August 22, 2021

Have you ever faced one of those life-changing decisions, one where you knew that whatever you did, your life would change forever? It may have been a relationship, a job opportunity, where to go to college. It may have been a decision between remaining in the familiar comfortable place, where you knew who you were and where you stood, and the uncertainty and challenge of a future that held the possibility of excitement and a transformed life, but also might have been dangerous. 

We know all about bad decisions, regretting the choices we made, things that led us down deadends, or trouble. We also know about doors that we didn’t open, opportunities that we didn’t pursue.

We know about bad decisions in the world around us. We see them playing out in society, in government, in institutions like schools or universities as we all struggle with the pandemic and with the challenges we face. The news is full of such stories these days; some of those decisions affect us, our livelihoods, the health and welfare of our families and in the face of those bad decisions, we wonder how we can make right ones.

We are seeing bad decisions play out on a global scale as we watch unfolding events in Afghanistan; the fruits of a twenty-year long military debacle, and repeated bad decisions, or refusals to make the hard decisions. And we see the consequences of those decisions in the lives of Afghanis who wanted to create a better society and better lives for themselves and their families.

Often we can’t know or imagine the implications of decisions we make—how they will affect those around us, our future lives. And in such circumstances, we often don’t take others into consideration when we act, or out of fear that we might make the wrong decision, we don’t choose, which of course is a decision of its own.

I was scrolling twitter last night, witnessing the deep partisan conflict and anger that is endemic to that platform; seeing links to heartbreaking stories of COVID patients, chaos in Afghanistan; witnessing the fear and anxiety of individuals as they try to do the right thing; conflicts over, well just about everything. As I scrolled, I thought about Peter’s response to Jesus in today’s gospel reading, “Where can we go? You have the words of eternal life.” Facing a choice, facing a decision, Peter and the twelve vowed to walk with Jesus into an uncertain future.

We are finally coming to an end to our reading of John 6. Next week, we will be back in Mark for the rest of the liturgical year. Today’s reading provides us with a helpful transition back to Mark because it addresses one of Mark’s central themes, and certainly a central theme of that part of Mark where we will find ourselves for the next several weeks. 

Let’s go back and look at what is taking place. The story begins with the feeding of the five thousand. His disciples cross the lake and Jesus walks on water to join them. After discovering that Jesus is gone, the crowd follows him back across the lake, and then begins the lengthy debate, discussion, argument, over the meaning of the miracle and the significance of bread. Now, as the chapter comes to an end, we are told that Jesus said these things, with the culminating statement: “But the one who eats this bread will live forever” in the synagogue at Capernaum, where he had been teaching.

Then we are treated to another shock, or abrupt transition. The crowd with whom Jesus had been debating has suddenly vanished, and only the disciples are left. The controversy is over, or Jesus’ opponents are gone, and in the quiet of the moment, some of those closest to Jesus have second thoughts: “This teaching is difficult, who can accept it?” 

Struggling to comprehend what Jesus is saying, what he is about, the gospel writer observes, “many of his disciples turned back and no longer went about with him.”

And then, Jesus took the inner circle, the twelve, aside and asked them, “Do you also wish to go away?” 

Peter answered for the group: “Where would we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” 

“Where would we go?” 

Peter and the twelve had borne witness to the conflict. They had listened and watched as Jesus and his opponents argued over the meaning of bread, and the bread of life. They saw as his opponents appealed to history and tradition in their attempt to silence Jesus. They watched too, as their friends, other disciples turned away because Jesus said difficult things. 

We might very well be among those that think Jesus’ teachings are difficult, so difficult in fact, that we refashion them into an ideology that reflects our fears and baser instincts, that contribute to white supremacy and Christian nationalism, that reinterpret the command to love our neighbor and our enemy, so that they refer only to those in my family, race, political party, or socio-economic class. 

Jesus has difficult words for us, difficult teachings. Wherever we stand on the political spectrum, wherever we stand on the burning questions of our day, it is easy for us to view Jesus, his teachings, through the lens of our political and cultural assumptions. We can see that when others do it; when they mold Jesus and Christianity into an ideology supportive of their political perspective. It’s often much more difficult to see when we do it ourselves.

Where would we go? 

As we return to the Gospel of Mark next week, we will see that following Jesus, discipleship means for that gospel, following Jesus to the cross—an arduous and dangerous journey for those who would follow Jesus. We will learn from Mark his perspective on what it means to be a disciple of Jesus.

In the gospel of John, there’s a rather different emphasis. As I mentioned last week, in this gospel discipleship is all about relationship with Jesus, being with, abiding with Jesus. There’s a poignancy in this little episode, when some of Jesus’ disciples turned back and no longer went about with him. Having tasted that relationship, having abided in him, having glimpsed the abundant life Jesus offers, they chose the easier path, to walk away. 

But Peter and the twelve saw that they really had no option. There was no alternative. “Where would we go? You have the words of eternal life.”

We stand at a crossroads, in this liturgical year as we move from John to Mark, and between somewhat different notions of discipleship. We stand at a crossroads as Jesus asks, “Do you also wish to go away?” We may want to step away from him, from the difficult words that he teaches, back into the comfort of easy answers and complacency, but to do so means also turning our backs on the life he offers us. Behind us lies the familiar with all of its easy answers and certainties. Ahead of us lies the uncertainty of a future, and amid that uncertainty the promise of a life lived in Christ. Where will we go?

Here are my mother and my brothers: A Homily for Proper 5B, 2021Sermons

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June 6, 2021

What an exciting day it is at Grace. After almost exactly fifteen months of live-streamed or recorded worship, some of us are back in person. Others are still joining us online—and as I’ve said before, I assume that we will continue to offer some form of online worship for the foreseeable future. Some of us aren’t able to join us in person; others will choose to join us from home or while traveling because of convenience. It’s a new adventure for us all and we will have to do the hard work of thinking how to incorporate everyone into our congregation. 

What an exciting day, too, for Brandon and Kate. They’ve been waiting almost six months to have their daughter Mia baptized. We originally planned for a private baptism in November, but as COVID cases spiked we decided to delay it until a time when we could all feel more comfortable with it. This way, members of their family can be present

It’s lovely that we have a baptism today, on our first Sunday back for in-person worship. Not only does it bear witness to the newness of life in these difficult times, it is also a reminder to us of what we are about as God’s people, bringing into the body of Christ new members, witnessing to God’s love, and proclaiming our faith in the risen Christ. Our baptismal liturgy includes in it an opportunity for us to renew our own baptismal vows, to commit ourselves to each other as members of Christ’s body, and to renew our promises to grow more deeply as followers of Jesus.

There’s a creative tension at the heart of our understanding of baptism, especially infant baptism. On the one hand, it is a profoundly, intimately family celebration and event, linking families across generations with beloved and familiar traditions. That understanding was especially prominent in earlier generations when most baptisms were private. In the Episcopal Church, they were often conducted with only the immediate family and the priest present, often after Sunday services had taken place.

On the other hand, baptism is the full initiation of individuals into the body of Christ. It is a rite that brings us into fellowship and relationship with Jesus Christ and other members of Christ’s body. That aspect of it is emphasized when we all promise to help the one being baptized grow in the Christian faith. That’s why we now conduct baptisms usually at the principal Sunday service of Holy Eucharist, although we do make provisions as needed and to accommodate individual circumstances.

We see something of that same tension in today’s gospel reading. This is the first time we’re reading from the Gospel of Mark since Easter and after all those weeks in John’s gospel, we jump back into Mark’s very different story with a jolt that may wake us up.

We’re back fairly early in the gospel—chapter 3 to be precise. In the preceding chapters, Jesus has been on a preaching tour through the towns of Galilee, beginning with Capernaum. He has healed many people of their illnesses, cast out evil spirits, and called several of his disciples. His fame has spread far and wide and the crowds are becoming impressive. He has also aroused conflict around his interpretation of the law.

We see the effects of his healing ministry and the conflict he has already elicited here in this story. It’s an enigmatic story, full of drama, and leaving us with many questions as we listen to it. But I want to focus on the internal drama—or perhaps better put, the internal conflict between Jesus and his family members. A bit of that drama is downplayed in our reading because we pick up the story in verse 20. It’s not really clear to us that Jesus has come home, literally, to his house. That’s where the crowd presses in, so urgently that they are not able to eat. But, and this is important for what comes next, he and the disciples are not in the house, because his family comes out and wants to restrain him. They fear he has gone mad. To top it off, the religious experts have come down from Jerusalem to assert that he is not a messenger from God, but a servant of Satan.

That all this takes place around the house is significant. We have already seen that the private home is a place of refuge. Jesus went to his disciple Peter’s house after his initial public preaching and healing in the synagogue in Capernaum. But there too, he was beset by the crowds who wanted him to heal the sick. Later on in the gospel, we will see Jesus gathered with his disciples, but also with tax collectors and sinners, in people’s homes sharing table fellowship. Here, the house is a refuge, but it is occupied by family members who question his sanity.

Coming back to the end of the reading, Jesus is in the house, and his family members are outside. Being made aware of their presence outside, Jesus asks:

“Who are my mother and my brothers?” And looking at those who sat around him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother.”

We have been outside of this place these many months, clamoring to enter, wanting to return. For many of us, to be back inside this sacred building is a coming home. It is a sanctuary from the troubles and dangers of the world, a place where we connect with our deepest selves, with God, and with our fellow Christians. Yet many of us are still standing outside—for whatever reasons reluctant to return to services because of anxiety, vaccination status, or medical conditions that limit our freedom.

Others stand outside because of their alienation from God, because of the pain they have suffered at the hands of the Church, because they are not sure they are welcome here. Some may not feel welcome because they are different from us, racially or ethnically, socioeconomically, because of their sexuality or gender. 

Even as Jesus embraces the household, the home, as a place of refuge, for himself and his followers, at the same time, he reinvents or reimagines the nature of the community that occupies the house. No longer is it a fellowship united by ties of blood; anyone “who does the will of my father” is a part of this new community, new family brought together by shared commitment to Jesus.

 In fact, it may be misleading even to call what is being brought together by Jesus a “family.” Especially in our culture where the notion of “family” is contested and full of symbolic meaning, weaponized for political purposes and cultural warfare, when we call the church a “family” we risk setting up the same sort of barriers between “inside” and “outside” that are created by the walls of a church, or a house. When one’s experience of family is full of trauma, scars, and abuse, to be called into a new family of the faithful may be a barrier to hard to cross.

Still, we are a new community, created by the death and resurrection of Jesus Christ. We are a new community that welcomes into its midst through baptism and confession of faith anyone who comes to us. We are a new community that is meant to model what it means to follow Jesus in the world. We are a community called by Christ, calling others to Christ. 

As we reaffirm our baptismal vows today, as we bring into this fellowship a new member, as we gather, for the first time in many months in this place, face to face, and as we after a long fast, once again taste and see that the Lord is good, share in the Sacrament of Christ’s body and blood, may the bonds that unite us together be strengthened, that we may go from this place, to love and serve the Lord.

Here are my mother and my brothers: A Homily for Proper 5B, 2021Sermons

Preaching Grace on the Square

Here are my mother and my brothers: A Homily for Proper 5B, 2021Sermons

Friendship with Christ and the world after Pandemic: A Homily for Easter 6B

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This past Monday evening, Corrie and I did something we hadn’t done in over fifteen months. We were invited over to friends for dinner. A week earlier, we had been the hosts for another couple, but that dinner took place on our screened-in back porch. So this was the first time, we sat down at a formal dinner table with friends.

It was a lovely occasion, of course but it was also deeply poignant. Over the years we have enjoyed many meals at that table, usually it would be crowded with 10 or 12 or 14 guests and the festivities would last for many hours. Memories of those happy times came to the surface throughout the evening. The meal was fantastic, the conversation diverting, catching up with friends we hadn’t seen face to face for many months was wonderful.

But over it all there was also a sense of loss—the missed opportunities for similar gatherings over the course of the pandemic, the sense that our friendship had been in some way suspended over that time, that we couldn’t really fully engage with each other, share the sorts of things friends share through good times and bad. And there was also something else, a wariness or discomfort as we experienced the strangeness of being in close quarters with other people for an extended period of time.

That wariness, or strangeness, that feeling of a gap in our lives or relationships, is something I’ve also sensed as I’ve begun to meet again with the people of Grace Church over the last few weeks. There’s an awkwardness as we try to reconnect and catch up and those conversations sometimes seem much more difficult simply because I have grown unaccustomed to being present with another person fully—not just as a disembodied voice on the phone or a face on a zoom call.

There are so many things that are going to be difficult as we begin to reconnect face-to-face, and I suspect one of the hardest will simply be the sensory and emotional overload of being together with people we care about and who care about us for the first time in many months.

Friendship—in pandemic as in ordinary times—friendship can be lifegiving and supportive. It can also be elusive. It’s a word that comes easily off our lips and in a world now shaped by social media, friendship can be a fleeting thing, as ephemeral as the posts we scroll through on our various timelines. 

So when we hear the words from today’s gospel reading with ears conditioned by life in pandemic, we may hear them rather differently than we would have three or six years ago. When we have felt the strain placed on all of our relationships by quarantine, fear, and everything else we have experienced, to hear Jesus say, “I know longer call you servant but friend” may come as something of a shock. Especially when it comes after a series of other statements about love—“As the Father has loved me, so I have loved you” and “No one has greater love than this, to lay down one’s life for one’s friends.” 

 When we have struggled to maintain relationships without face-to-face contact, the sort of friendship, the sort of love that Jesus is talking about here is both deeply appealing and may seem to be quite beyond our capacity to feel or experience. We may consider laying down our life for a family member, a child; or we may regard as heroes those who sacrifice their lives in efforts to save the lives of others, but would we really consider laying down our lives for a “friend”? 

Here, of course, Jesus is not referring to a facebook friend, but a fellow member of the community that he himself gathers—a community abiding in his love. He, and the gospel writer after him, are envisioning a community abiding in love, just as Jesus abides in his Father’s love. We may imagine that such a love is focused inwardly, on building and deepening the relationships among the members of the community and building and deepening the relationships of individual members of the community with Christ—abiding in his love.

 But is not an inward-focused love. It is a love that emanates outward into the world: “I appointed you to go and bear fruit…” The love of Christ in which we abide and which abides in us opens us to a world desperate for that love.

  We are slowly, tentatively, as a society, as a congregation, and as individuals emerging from the isolation of pandemic. We are entering the world cautiously, timidly, many of us, experiencing the strangeness of returning to places and to activities that we were forced to abandon for many months. As we emerge, we have to confront the reality of the changed world.

 For us at Grace, there may no greater sign of that change than the departure of the homeless shelter at the beginning of the pandemic. Central to our identity and mission for some 35 years, at the heart of our role in the community, vanished suddenly and without fanfare. We have not had opportunity to mourn its departure or to celebrate the dedication of our congregation and so many volunteers over the years to helping some of the most vulnerable members of our community. We will need that opportunity, to mourn and to celebrate, before we can move on fully into the new work to which God is calling us.

There are other changes of course. As we plan for a return to public worship, we can expect to be confronted by many changes made necessary by the pandemic—continued social distancing, masks, no congregational singing. Though many are yearning to return to church, it may not seem to us like “church” at all. No doubt we will be frustrated and struggle with all of the changes.

 As we enter this changed world and as we enter our changed church, bringing our fears and uncertainties with us, Jesus’ words here should offer us comfort and encouragement. We abide in his love as he abides in the Father’s love. The love he has for us is not for our benefit alone but is meant for the world. Even as we rebuild and deepen our relationships with each other, Christ’s love calls us out into the world, and for us, that love calls us out into our neighborhood where we can see visibly how much that love is needed right now. 

The shelter may be gone from Grace, but as events this past week have demonstrated, whether and where our city can find a new location to welcome and care for men experiencing homelessness remains an open question. And even with the shelter’s departure from Grace, there will continue to be unhoused people living and present downtown. How will we as a neighborhood and church respond to those needs?

 More deeply, and reflecting on our experiences as we seek to return to some normalcy in our lives, how can our church support and sustain the building of life-giving relationships among our members and with our neighbors? What can we do to help create a new, vibrant, inclusive, downtown that truly welcomes everyone? 

 These are important questions that get at the heart of our future mission in our community. The final words of the gospel reading urge us to focus on our responsibilities as followers of Jesus even as we abide in his love: “

 And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. I am giving you these commands so that you may love one another.” 

 We truly love one another only if we bear fruit that lasts. The decision to welcome the shelter was a decision that bore much fruit over the last three and a half decades. How will our love in this new season of Grace’s life bear fruit that lasts?

Beloved Community in a world of violence: A Sermon for Easter 3B, 2021

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Easter 3

April 18, 2021

            The news is horrific; driving us to depths of despair, anguish, outrage and anger. We feel impotent as we watch the spiral of violence continue. The senseless killings by police officers of unarmed civilians: Daunte Wright in the Twin Cities, a 13-year old boy Adam Toledo in Chicago, high school student Anthony J. Johnson, Jr in Knoxville. All this while the trial of Derek Chauvin for the murder of George Floyd unfolds in Minneapolis.

            But there’s more. It’s not just police officers. It’s also ordinary people, usually white men, of course, killing innocent bystanders or coworkers, or family members. Mass shootings every day, it seems. Just in the couple of weeks, in Indianapolis and Rock Hill, SC. We woke this morning to news of a shooting at a bar in Kenosha—3 dead, 2 wounded. The Gun Violence Archive has identified 148 such mass shootings so far in 2021. There are no words. I have no words. 

This culture of death, this lust for violence is not new. But in this season of Easter 2021. It is a time when we Christians remember the death of Christ in another culture of violence, that of the Roman empire. More importantly, it is also a time when we celebrate his victory over death and violence through his resurrection. His resurrection strikes at the heart of the culture of violence that rules our world, the evil that threatens our existence as humans. 

Still, with the news of the world swirling around us, our faith in resurrection, in new creation, our hope for a new world being called into existence through Christ’s resurrection; well, all of that can seem fanciful, hollow, meaningless. What is appropriate joy in resurrection in the face of the violence that vulnerable communities, vulnerable people are experiencing daily in our society? I’ve often heard bishops or that category of people now called “thought leaders”—apparently we have them in the church, too—I’ve often heard such folk proclaim that we are “Easter people.” Well, what on earth or in heaven does it mean to be “Easter people” when all around us people are suffering and dying?

As I’ve been pondering these things over the last couple of weeks, my attention has been drawn to the Epistle of I John which we’ve been reading in the Sunday morning lectionary but also, coincidentally, in the daily office lectionary. There are three letters of John in the New Testament and scholars associate them closely with the Gospel of John, although it’s unlikely that they were written by the same person. We do hypothesize that they are products of the same community because so much of the language and imagery used in the letters reflects language and imagery in the gospels. They also reflect many of the same concerns as the gospel.

But it also shows a certain distance or development from the gospel. The anti-Judaism that is at the heart of the gospel of John is not so evident in the 1st letter of John. Instead, other concerns take center stage, particularly concerns for false teaching. Leaving those concerns aside, one can detect at the heart of the letter a desire to connect the life of the community with the love that the author sees at the heart of the relationship between God and Christ. We see that to some degree in today’s reading: “See what love the Father has given us, that we should be called children of God, and that is what we are.” 

But that theme comes out even more strongly in verses we will hear over the next two weeks. From 1 John 3:16: “We know love by this, that he laid down his life for us, and we ought to lay down our lives for one another.” Or from John 4, the reading for the 5th Sunday after Easter: “Beloved, let us love one another because love is from God; everyone who loves is born of God and knows God” 

Or a few verses later: “God is love and those who abide in love abide in God and God abides in them”

Well, you get the picture by now. A community of love brought into being by God’s love, sharing God’s love with one another and through that love knowing God and abiding in God. 

It’s language like this that gives rise to images like the Beloved Community, a term so often used by our Presiding Bishop to call us into deeper relationship with each other and with God in Christ. What beloved community looks like depends on the circumstances of each congregation in their particular contexts. For us at Grace it may look very different than it does for our fellow parishes in Madison or across the diocese of Milwaukee. 

It’s not just about the congregation, however. It’s also about each of us individually. How do we embrace God’s love; entering more deeply into relationship with Jesus Christ; growing more deeply in the knowledge and love of Christ, committing ourselves to follow him? 

It’s clear that our city, our nation needs beloved communities making God’s love incarnate in the world; sharing God’s love with the world. It’s also clear that it will not be easy. The forces of evil and empire are arrayed against it. There’s an image that was widely circulated on Twitter yesterday. A church in Brooklyn Center, MN, where Daunte Wright was killed, had been offering sanctuary to those injured by the police in the protests there. In response, the police surrounded the church, standing three or four deep to ensure that no one could seek help or safety there.

Stephanie Spellers, who is the Presiding Bishop’s Canon for Evangelism, Reconciliation, and Creation, recently published a book, The Church Cracked-Open. Written in the immediate aftermath of the George Floyd killing and the nation-wide protests that erupted, Spellers reflects on the disruption to traditional institutions, especially the church, as membership has declined. Coupled with the disruption caused by the pandemic and the long-overdue reckoning with racism and white supremacy, she uses the image of a “cracked-open church” to describe the new possibilities emerging in this moment. Being cracked-open means that as the old structures decline and collapse, there is room for new possibilities, for creativity and imagination as we seek to embody God’s love in the world.

As the old dies and falls away, God’s love beckons to us, inviting us into a future that imagines a world remade as beloved community. We see that happening even here in Madison. This week, the outreach committee heard from Laura Ford-Harris, who is leading the new Boys and Girls Club space on Capitol Square. Their presence here is a sign that as we rebuild the downtown after the pandemic and the protests, we can imagine and bring into being a neighborhood where all are truly welcome.

As we listen to First John’s invitation to us to become beloved community, to love each other and the world as God loves us, may we abide in that love, share that love, and above all may we learn to live that love in our relationships with others, with our neighbors. May the love we share create beloved community, at Grace, in our neighborhood, and in the world.