Such a lovely room

Such a lovely room

Follow by Email

Saturday, July 28, 2018

YEAR B 2018 pentecost 10

Pentecost 10, 2018
2 Kings 4:42-44
Psalm 14
Ephesians 3:14-21
John 6:1-21

In the name of the Father, Son, and Holy Spirit.  Amen.

So, I’m assuming by now you’ve heard this one, but I have to tell it for the setup, so bear with me.  A priest is giving a children’s sermon and says, “Okay boys and girls, what’s brown and furry, has a big bushy tail, gathers nuts for the winter, and lives in a tree?”  The kids are totally stumped.  Eventually one little girl gathers up her courage and says, “Well, I know the answer must be Jesus, but it sure sounds like a squirrel to me.”

It’s a classic, I know.  And it fits perfectly with today’s gospel reading.  Remember what we just heard?  Jesus and the disciples are standing in a field with 5,000 people who are hungry and far from home.  It’s like Woodstock, without the port-a-potties . . . Well, and the psychedelics.  And, come to think of it, without the music too.  Okay, so it’s not at all like Woodstock.  But it is a lot of people standing in a field because they want to see something spectacular.  We heard the reason they were there, right?  “A large crowd kept following him, because they saw the signs that he was doing for the sick.”  They’re chasing after Jesus the Rockstar who casts out demons and heals the sick.  They’re standing in that field because they want to see a show . . . dude.

And Jesus sees them standing there.  And he turns to his band . . . of disciples.  And he asks, “Where are we to buy bread for these people to eat?”  Notice that Jesus is asking where, here; he’s not asking how.  But Philip responds with a financial statement:  "Six months' wages would not buy enough bread for each of them to get a little."  You see how Philip is not answering the question?  Or, he’s jumping ahead at the very least.  Jesus asks where they could buy bread for the people to eat . . . And even if they had a million dollars, the correct answer is “nowhere.”  There is nowhere in the middle of nowhere to buy bread to feed anyone, let alone 5,000 anyones.

What Philip should have said in this children’s sermon was, “Well, I know the answer must be Jesus, but it sure sounds like six months’ wages to me.”  The answer to the question of how the people will be fed is “Jesus.”  But then Andrew, the brother of Simon, says "There is a boy here who has five barley loaves and two fish.”  And he can’t stop himself from adding, “But what are they among so many people?"  He’s got a hint of a possible solution, but he can’t move beyond the reality of what he knows in his daily life.  Philip goes to money; Andrew goes to scarcity.  Nobody goes to Jesus, see?

So Jesus steps in and says, “Make the people sit down.”  And then see if this sounds familiar . . . Jesus took the bread, and after giving thanks, he gave it to them . . . You almost expect him to say, “This is my body,” right?  Follow that connection in this story:  How will the people be fed?  Jesus took the bread, gave thanks, and gave it to them.  In the presence of Jesus, the people are fed with the bread of life.  And then after the bread, as we heard, “So also the fish, as much as they wanted.”  Everyone had their fill.  And then comes my favorite part of this story.

When they were satisfied, he told his disciples, "Gather up the fragments left over, so that nothing may be lost."  Some translations use the word “remnant” here.  But the idea is that the leftover, the fragments, the stuff nobody wanted would be gathered up, so that none may be lost.  Now I’m not going to force too much of my own thoughts into this phrase, but I have to point out that it is significant for many reasons.  Jesus does not want anything to go to waste.  But, we can’t help noticing that those leftovers mean that Jesus values it all; Jesus wants to reclaim it all; Jesus does not want any to be lost.  "Gather up the fragments left over, so that nothing may be lost."

So, let’s review . . . The crowds have come to see Jesus because he has done signs and wonders, and they want to see a show.  Jesus asks his disciples where they can buy food to feed them all.  (The correct answer is, “nowhere.”)  Jesus feeds the people using what is already there, in a scene that sounds a lot like a Eucharistic moment.  And then Jesus tells the disciples to gather up the cast-aways so that none will be lost.  Quite an amazing little parallel to what being the Church is all about, when you think about it.

But then the Gospel reading totally shifts gears.  Suddenly the disciples are in a boat.  Without Jesus, by the way.  They’ve left him behind, for whatever reason, and they’re out in the sea where, of course, a big storm comes.  (Just as a heads up, whenever the disciples get into a boat in the gospels, you can usually expect a storm or a big catch of fish.  Make of that what you will.)

So they’re out in the boat in the stormy sea, fearing for their lives, when Jesus shows up walking on the water.  And they are afraid.  Because they are sensible men, that’s why!  Of course they’re afraid!  And what does Jesus say?  He tells them, "It is I; do not be afraid."  They’re afraid of the storm, sure.  But they’re really freaked out by the fact that someone is walking on the water toward their boat.  Knowing that it is Jesus brings some kind of comfort.

And then that little story has that bizarre ending, “Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going.”  Strange, but interesting.  They want Jesus to be in their boat, and instead, they suddenly arrive at their destination.  It’s like Jesus is walking beside them, calming their fears, and suddenly they end up where they were meant to be.

And now, we put this altogether in light of our own experience here in Massillon . . .
We gather together because we have heard of the miracles of Jesus.  We come here as a small crowd hoping that some of the signs of Jesus will be made real in our lives.  We ask how we will survive.  And some voice inside us goes to our limited resources.  Some part of us says we cannot afford to keep the doors open and the lights on.  But Jesus says sit down.  Calm down.  He takes bread, blesses it, gives thanks, and offers it to us.  As much as we need.  Then Jesus tells us to gather up the outcasts, so that none may be lost.  Gather in all the ones who are unwanted, cast off, cut off, tossed aside.  None will be lost or forgotten.

And, then, after we have been fed, we leave this place.  We leave Jesus behind, and we head for our destination, across some stormy sea.  The winds of life pick up; the storms of life press in upon us.  We panic, because we have left the safety of shore without Jesus in our boat!  The sea becomes rough and a strong wind is blowing.  We are afraid, and someone is coming toward us.  Perhaps we fear judgment then; perhaps we fear the one coming at us is there to do us harm.  To drown us for some bad deed, or evil thought, or not living up to our potential.  We fear the one who can walk on water!

And then we hear, “It is I; do not be afraid.”  And our fear turns to joy as we try to grab Jesus and drag him into our boat.  We want Jesus in our boat, and we’re certain that if we just had him in the ship with us, then all would be well!  And, before we know it, we reach the land toward which we are headed.

What does that part mean?  Heck if I know!  But here’s what it might mean . . . This mysterious Jesus is walking beside us right now, ushering us to the land toward which we are headed.  After Jesus feeds us, and gathers the remnant, he walks beside us, and calms our fears.  All the while, we are certain that we are perishing, and we are convinced that the one who is coming to save us is really coming to do us harm.  But Jesus says, “No, people of St. Timothy’s.  It is I; fear not.”  Jesus is walking beside us through the uncertain days ahead.  And Jesus has been with us all along.  And before we know it, our boat reaches the land toward which we are heading.

And so, this morning, we back up in the story and revisit Jesus’ question to Philip:  Where are we to buy bread for all these people of Massillon to eat?  And Jesus tells us to sit down; he blesses our bread, and we all have more than enough to eat, knowing that Jesus walks with us, as we approach the unknown land toward which we are heading.

Amen.

Sunday, July 22, 2018

YEAR B 2018 pentecost 9

Pentecost 9, 2018
Jeremiah 23:1-6
Psalm 23
Ephesians 2:11-22
Mark 6:30-34, 53-56

In the name of the Father, Son, and Holy Spirit.  Amen.

Well, last week’s gospel was filled with a lot of bad news, with the beheading of John the Baptizer.  This week, there’s a lot more good news in the gospel.  And as you may have noticed, there’s a lot of talk about shepherds in our readings today.  In the first reading, from Jeremiah, God speaks through the prophet to warn the bad shepherds, the leaders of God’s people.  Though they have scattered the flock, and driven them away, God promises to gather the flock back together, so they will prosper.  God will raise up new shepherds, and the people will have no fear.  And none will be missing.  None.

And then, we read Psalm 23 together.  The Lord is my shepherd; I shall not be in want.  All that wonderful, pastoral imagery of green pastures and still waters.  Plenty of food and protection, and the goodness and mercy of God chasing us down, all the days of our life.  You want to to know how life is with a good shepherd, just read Psalm 23.  It is many people’s favorite part of the entire Bible, for good reason, because it shows us what life is like when God is our shepherd.

And in today’s gospel reading, from Mark’s gospel, we see what the good shepherd does in human form.  We see how it is when God walks among us and actually does these things in the flesh.  But that can be a distracting thing about this story.  Because when someone tells us a story, we sort of imagine ourselves as that person.  Like if I say, “The other day, I was driving in my car down Tremont Avenue,” you most likely put yourself in my position, imagining yourself driving down Tremont Avenue.  And, I don’t know about you, but when I first read today’s gospel, I imagined it from Jesus’ point of view, and how I would react to the crowd pressing in on me.  Which, as I say, is not helpful.  Because—in case you haven’t noticed—I’m not Jesus.

So let’s look at it from the perspective of the other people in this story, starting with the disciples.  A couple weeks ago, Jesus sent out the disciples two by two, and “they went out and proclaimed that all should repent. They cast out many demons, and anointed with oil many who were sick and cured them.”  As today’s gospel opens, they have just returned from their journey, and they’re telling Jesus all that happened while they were away.  And there is a lot of commotion with people coming and going.  And I’m guessing they are exhausted, because Jesus says to them, “Come away to a deserted place all by yourselves and rest a while.”

Now I don’t know how you feel about deserted places, but I’m not a fan, to put it lightly.  And if Jesus told me to go away to a deserted place, I’d probably say, “Um, no thanks, Jesus.  I’m good”  But notice, Jesus says come away.  Because Jesus is going with them.  I think this is important.  Jesus wants them to rest and reflect, but Jesus will be there with them.  And while they’re out in the boat together, the crowd recognizes them, and starts running around the lake, so that when they land in the deserted place, well, it’s no longer a deserted place, right?

And then Jesus goes ashore, and he sees the people.  And as we heard, “he had compassion for them, because they were like sheep without a shepherd;”  Which is a very wimpy translation.  The fantastic Greek word here is splagchnizomai, and it means much more than compassion.  It is more like a twisting in your bowels.  A better word might be gut-wrenching.  It is not pity or fondness, it is splagchnizomai.  Jesus is unable to walk away from this crowd of people because he finds their condition gut-wrenching.

And why?  Well, as we heard, because they are like sheep without a shepherd.  That is what has moved Jesus so deeply.  That they are like sheep without a shepherd.  And so what does Jesus do?  Three things:  He teaches, feeds, and heals them.  We only hear about two of those things today though, because the text jumps over the feeding of the 5,000, which I’ll get to in a minute.

So first, Jesus “began to teach them many things.”  This description could hardly be more vague, right?  What many things?  If this is his response to the gut-wrenching sight of all these people, we’d like to know what these “many things” are.  But we don’t know.  My guess is that he is telling them parables, since Mark says Jesus only ever taught in parables.

So maybe they’re getting lessons about the kingdom of God, and how it is breaking through everywhere, all around them.  Maybe they’re hearing about mustard seeds, and how those tiny seed ends up providing a place for birds to build their nests.  But no matter what “many things” Jesus is telling them, I imagine part of it is about how Jesus is the Good Shepherd, because that’s what sparked his compassion:  That they are like sheep without a shepherd, and here he is, the Good Shepherd.

So, Jesus teaches them many things.  Then what?  Well, perhaps you noticed that the gospel reading jumped from verse 34 to verse 53.  Part of what we skipped over is often called “The feeding of the 5,000.”  Remember, a large crowd has followed them to a deserted place, and after Jesus has taught them many things, the disciples say Jesus should send them away to get some food.  And, well, we’ll hear that whole story next week.  But I just want you to see the order of things here:  Jesus has compassion on the crowd, you know, splagchnizomai, and then those three things: He teaches, feeds, and heals them.

Which leads us to the third thing.  They get back in the boat, and they cross over to Gennesaret and tie up the boat.  And then, the people recognize him, and “they rushed about that whole region and began to bring the sick on mats to wherever they heard he was.”  Again, put yourself in the people’s place here.  Imagine rushing home to get your sick relatives and friends and carrying them out to wherever Jesus goes.  In villages, cities, farms, marketplaces.  Everywhere Jesus goes, people are healed.

In the first reading this morning, God promised new shepherds, good shepherds.  And in Psalm 23, we heard what it is like when God is our shepherd.  And in today’s gospel, we see what it is like when the Good Shepherd walks among us.  He teaches, feeds, and heals us.  The Good Shepherd has come, for you, for me, for everyone.  And when the Good Shepherd is here, we learn about the kingdom of God, we feed on the bread of heaven, and we are healed of brokenness and sins are forgiven . . . and not one among us is lost.

The Good Shepherd has come to teach and feed and heal, the things we all need in this life.  You are loved by a God who feels splagchnizomai for your needs.  Who cannot turn away.  Who knows you need a shepherd, and has sent to us the Good Shepherd—Jesus Christ, our Lord.

Amen.

Sunday, July 15, 2018

YEAR B 2018 pentecost 8

Pentecost 8, 2018
Amos 7:7-15
Psalm 24
Ephesians 1:3-14
Mark 6:14-29

In the name of the Father, Son, and Holy Spirit.  Amen.

Okay, it doesn’t take a Bible scholar to point out:  That was a bizarre story we just heard!  I mean, it honestly pained me to say, “The Gospel of the Lord,” just as much as it probably pained you not to put a question mark after “Praise to you Lord Christ?”  How can we even end up having this as the entire Gospel reading for today?  Well, of course, the Revised Common Lectionary committee gave us this reading for the 8th Sunday after Pentecost.  But really.  Is this any way to start the eighth week of summer vacation?  Really?

Let’s review . . . Herod, who is sort of the local governor of the Jews hears about Jesus and his disciples, and the amazing things they are doing, and everybody’s got a different opinion about what is going on.  Some say that John the Baptizer is giving Jesus the power, and others are saying Jesus is really Elijah the prophet coming back to usher in the kingdom of God.  But Herod . . . Herod has a totally different idea.  Because Herod has a very guilty conscience, that’s why.  Herod responds how any of us do when we feel guilty.

Imagine you are driving down some dark road, and you accidentally run over a cat . . . Well, if you see some cat hanging around your house late at night, looking in the windows, you’d probably start to have some strange thoughts about being haunted by the cat’s ghost.  Or, put it another way, Edgar Allen Poe didn’t have to make up his guilty-conscience stories.  You just look around and talk to your neighbors, and before long you have a long list of material from people who feel guilty enough that they are being persecuted by someone or something that anyone else would say is long gone.

So, in this gospel text, we hear Herod say, "John, whom I beheaded, has been raised."  Cue the scary music and dark forest right?  But people hearing this story for the first time would be asking, “When did Herod have John the Baptizer beheaded?”  And then the screen becomes misty, and we flash back to a party at Herod’s house in order to answer that question:  Why is Herod so convinced that John is coming back to haunt him?  You wanna know why?  Oh Mark will tell you why . . .

Herod was living in sin with his brother’s wife, whatever exactly that means.  And John the Baptizer has called him out on it.  Told him that it was wrong to live that way.  Herod has John thrown in prison, but does not have him killed because, “Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him.”

I find this fascinating.  Almost like Herod knows John is sent by God.  He fears him, but he is intrigued by him.  He likes to listen to him, even though John is telling him things he does not wish to hear.  Almost like, by keeping John locked up in his prison, Herod has his own private spiritual advisor or something.  And for those who remember the story (or the musical I happen to despise), Joseph and his coat of many colors is a similar tale.  At least up to this point.

And then, Herod throws this party.  His daughter, Herodias (same name as her mother, Herodias) does some impressive dancing--you know, how you make your kids show off when you have guests--and then Herod is so proud and boastful that he promises her anything.  Herodias goes to Herodias and asks what to ask for.  The mom, who hates John the Baptizer, tells her to ask for John’s head, and . . . Well, you know what happens then.  Great story huh?  Makes you feel all inspired I bet.

It’s a story that begs for a superhero, doesn’t it?  A case where we want John’s disciples to show up and bust him out of prison right before the guards come to behead him.  Some nick-of-time example that evil will not win out over good.  We want the lesson to be that Herod and his stupid ego and hate-filled wife will not win the day, because that’s not the way stories are supposed to end, right?  John speaking truth to power is supposed to make him loved and respected, not headless in a dungeon.

Which raises the question that I really want to ask.  The elephant that is not in the room, in this case . . .
Where is Jesus in this story? 
And the silence that follows that question tells us all the answer, right?  If I say, “Tell me a story that isn’t about Jesus,” today’s gospel could be one of them, right?  Jesus is not in this story.  And it’s then tempting for us to say, See?  This is what happens to you without Jesus in your life.  And that is a very dangerous thing to think, because it then sets you up to start thinking that if you do have Jesus in your life, then bad things won’t happen to you.  

Everyone in this room has Jesus in their life.  So, let’s have a little poll.  Raise your hand if anything bad has happened in your life.  Exactly.  So, if Jesus had been there at the party with Herod, would he have stopped John from being beheaded?  Of course, we can’t tell for certain, but I’m thinking the answer is probably no.  Even if Jesus were sitting in the house for whatever reason, Herod still would have had John killed because of his boastful promise.

So now what?  What’s the point of Jesus if he can’t save you from dying?  What good is Jesus if he can’t help you when you are most in need of being helped?  Why follow a Savior who seems unable to save?

Maybe the best way to answer my own question there is to say this:  Jesus is saving up his saving for the big leagues.  Even though God is intensely interested in every aspect of your life, Jesus does not save you a parking spot in front of the store.  Even though Jesus came that we might have life and have life abundantly, we are each still going to face death at some point.  Jesus does not save us from death.

Jesus saves us IN death.  The ultimate truth is that each of us is going to die.  But the greater truth is that each of us will be raised to new life.  God is in the resurrection business, is what it comes down to.  Jesus brings life out of death.  Hope to the hopeless, joy to the sorrowful, life to those who are dead in sin.  Forgiveness.  Jesus does not save us from suffering; but Jesus does save us in our suffering.

Essentially, the point is, bad stuff is going to happen to us.  This is not a new thought for you, I’m sure.  And I don’t need to spend time reminding you of the suffering in the world around us; you’ve seen a newspaper.  Living is a painful business.  And if you come to Jesus looking to avoid problems, or for protection against crazy kings who may have you killed because some little girl asks, well . . . I’m afraid Jesus isn’t going to be much help to you in that moment.  At least circumstantially.

However, if you come to Jesus looking for comfort in the midst of life’s tragedies, and the assurance that you are loved beyond measure, no matter what happens in this life . . . Well, then Jesus is the one you’re looking for.  God is with you every moment of every day, and that is what makes things different.  You have been baptized into the death of Jesus, and you will be raised to new life in the resurrection of Jesus.  And along the way, in the midst of the struggles of life, you can come to this table and receive the reassurance of forgiveness, in the bread of heaven and the cup of salvation.

Amen

Wednesday, July 11, 2018

Sally Stevenson

Sally Stevenson, July 11, 2018
Isaiah 25:6-9
Psalm 23
Romans 8:14-19, 34-35, 37-39
John 14:1-6

In the name of the Father, Son, and Holy Spirit.  Amen.

 If you mention the name Sally Stevenson around St. Timothy’s Church, people will tell you two things:  Sally was amazing with kids, and Sally walked everywhere.  They didn’t always know where Sally was going, but Sally knew.  Both these things that everyone knows about Sally happened  before my time at this church, but they are still what she is known for.  Being great with kids, and walking everywhere.  If that’s the kind of thing people remember about you and me, we will have done enough with our lives.

By the time I got here, two years ago, Sally was already spending her days at Amherst Meadows, where I would visit her.  Sometimes she was at Mercy hospital for some sort of treatment, and I would visit her there.  As I sat with her, she would tell me about what worried her, and her hopes for other people’s futures.  But she always spoke with confidence about where she was heading, and that she would one day be reunited with her brothers, Tom and Bill.  Sally knew where she was going.

In the gospel reading we just heard, Jesus tells the disciples that he is leaving them, and not to be afraid because they know the way.  And Thomas speaks up and says, Lord we don’t even know where you’re going.  How can we possibly know the way?  And Jesus tells them, “I am the way, and the truth, and the life.”  The disciples did know the way, just as Sally knew the way.

Sally was amazing with kids, and she walked a lot, and she knew where she was going, because she knew the way.  And as Jesus says to the disciples, do not let your hearts be troubled.  In God’s house there are many dwelling places, and Jesus has come to walk with Sally to the place he has prepared for her, because she knows the way.  May God give us the confidence to know where we are going, and the comfort to remember that we know the Way.

Amen.

Sunday, July 8, 2018

YEAR B 2018 pentecost 7

Pentecost 7, 2018
Ezekiel 2:1-5
Psalm 123   
2 Corinthians 12:2-10    
Mark 6:1-13

In the name of the Father, Son, and Holy Spirit.  Amen.

As you probably noticed, what we really have are two separate stories in today’s gospel reading.  They seem to be one story, since Mark has this tendency to move from one thing to the next in his particular ADD style.  But there are two very different situations we just heard.  We have Jesus being rejected in his hometown, and then we have Jesus sending his disciples away from his hometown.  They’re kind of one story, but each one could be its own sermon, is my point.

So let’s start at the beginning.  After last week’s amazing healing and dead-raising story, Jesus returns to his hometown, which might be Nazareth, or Capernaum, depending on whom you ask.  And Jesus is doing what Jesus does.  Namely, healing the sick and casting out demons and proclaiming the kingdom of God.  The people are with him, until they remember who he is.  That is, one of their own.  At first they say, “Where did this man get all this? What is this wisdom that has been given to him?”  So far so good, right?

But then they ask, “What deeds of power are being done by his hands! Is not this the carpenter . . .?”  You see the little doubt starting to set in, right?  A man who should be using his hands working with wood is using his hands to do something much greater.  And then the final blow:  “The son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?”  The neighbors go from astonishment that anyone can do this, to skepticism that someone trained for one thing might also be able to do something else,  to the recognition that they know his family of origin.

It’s a quick downward slide from amazement to familiarity.  (And we all know what familiarity breeds, right?)  And this realization changes things for them.  Knowing that they know Jesus, makes things different.  It’s hard to tell, from the text, at what point they jump off the train, and for what reasons, but several things are at play.

We respect someone for doing amazing things.  We value someone’s incredible deeds, until we know their real position in life.  We admire someone for their contributions, until we know their origin.  How many fairy tales are rooted in the tragedy of someone’s true station in life being laid bare?  Cinderella, Beauty and the Beast, The Ugly Duckling, Mulan, The Princess and the Frog, Aladdin, and on and on.

We keep these stories with us over the generations because they tell us something important.  Something that we see in today’s Gospel reading.  And that thing is this: Deep down, we don’t want people to be judged by their station in life.  We want people to succeed on merit, not the family they are born into.  We love a story where someone pretends to be worthy and then ends up proving themselves worthy, despite what it says on their resume’.

And then there is the even uglier doubt of the crowd.  This one is based on family, but easily turns racial and even worse.  This doubt starts with You Can’t be somebody, because we know where you come from.  In subtle ways it can just be Wrong Side of the Tracks.  In more obvious ways it can be from the wrong country.  At it’s worst, it is based on skin color itself.  This person can’t amount to anything because of where they come from, be it Nazareth, or Harlem, or Mexico, or Syria.

We have this constant struggle inside ourselves.  We want people to rise above their origins and succeed.  And at the same time, we don’t want anyone to rise too high, or too fast, or without our permission.  We want to be proud of the locals, but we want to be in charge of their rise to fame.  And that first part of the story in today’s Gospel ends like this: “And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.”  As if that’s nothing right?  Which immediately makes me ask, if that’s what Jesus did despite their unbelief (lay hands on sick people and cure them), what might he have done if they had believed?  How much did they miss because of their prejudice against him?  We often overlook how much we personally lose out when we keep others out.

So then, we move on to part two of the story: Jesus’ sending out the disciples.  The basic point here, in contrast to what we just heard, is that Jesus sends them out to rely on strangers.  (Notice that it sits opposed to relying on people Jesus knows, right?)  He sends them out, utterly dependent upon those they meet.  No extra nothing; just relying on the kindness of strangers, like the ultimate Blanche DuBois.  The very gospel itself is put into the hands of strangers, and is subject to the whim of their welcome.  Given the treatment Jesus just received, this seems like a bad business plan, to say the least.

But clearly, Jesus has set it up so that hospitality is paramount to the spread of the gospel.  And, thus, being inhospitable will hinder the growth of the church.  It’s an easy step for me to now cajole you into being hospitable, of course.  One can pivot here and put all the pressure on you:  If you do not welcome the stranger, or support the traveling preacher, you are thwarting the gospel.  And those visitors can brush the dust from their feet as testimony to you.  (And, I feel compelled to emphasize, the actual phrase is “testimony to them,” not “against them.”)  Welcoming the stranger now seems at the heart of keeping the message alive.

And this, I’m afraid, is where it’s very tempting to get it all wrong.  I’m going to just tip my hand and admit, the most common interpretation of this passage is this: You must be hospitable.  You must welcome the stranger.  You must be good hosts.  Otherwise, the visitors will shake the dust from their feet and curse you.  (And I say again, the phrase is testimony TO them, not against them.)  If you don’t welcome the stranger, are you cursed?  Is there some voodoo shoe dust nesting on your doorstep that will bring you bad luck?  Of course not!

So how about it?  If you are inhospitable, are you inhibiting the gospel?    Though it would pain lots of preachers to hear me say it, the answer is no.  The gospel will survive and thrive, no matter whether you welcome everyone or no one.  It’s great to offer hospitality, and there are plenty of Hebrew scriptures that tell us the importance of doing so.  But I would take us back to the first part of today’s gospel reading.  By which I mean specifically this:  And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

We have these amazing miracles from Jesus, despite their unbelief.  Just imagine what would have been possible if they had believed!  And similarly, you are free to be inhospitable, and to disbelieve.  But what greater deeds might be possible with faith and hospitality?  Do your disbelief and lack of hospitality mean Jesus does not come to you?  Of course not!  Do faith and hospitality make your life better?  Well, if you listen to today’s gospel reading, that seems to be the case doesn’t it?

So, let me put it to you another way: We know that at our best, we do believe, and we are hospitable to strangers.  When the church welcomes visitors, and feeds the poor, and visits the sick, and clothes the naked, and cares for widows and orphans, we are doing what Jesus has told us we should do.  And the world is a better place, and the church is a better place, and we are better people.  Everyone is better off when we practice hospitality.  And that’s exactly why we should.  Because it is good for the world, and brings the kingdom of heaven into the present.

But what about the times when we don’t practice hospitality?  What about the times when Jesus is amazed at our unbelief?  “And he could do no deed of power there, except that he laid his hands on a few sick people and cured them.”  In those times, Jesus comes to us anyway, even when we reject him.  Even when we are at our worst, Jesus does not give up on us.  Jesus still comes to us with healing and forgiveness.  And if you want proof of that, come to the altar this morning, stretch out your hands and you will find the welcoming hospitality of Jesus: In the body of Christ, and the bread of heaven.

Amen

Saturday, July 7, 2018

Mitzi Ruwadi

Mitzi Ruwadi, July 5, 2018
Isaiah 25:6-9
Psalm 23
John 10:11-16

In the name of the Father, Son, and Holy Spirit.  Amen.

I do not know much about Mitzi’s life other than what I have heard from others, or read in her obituary.  Her active years at St. Timothy Church happened before I got there, but I’ve been her priest for about two years.  I’ve visited her and Ray a few times, more frequently in the final weeks of her life.  But there are two things I know for certain about Mitzi.

First, she loved taking communion.  I don’t think she had the words for why the sacrament mattered so much to her—and, if I’m honest, I feel the same way.  She had a deeply spiritual experience every time she took communion, and it was an honor for me to be the one to bring it to her.

The second thing I know about Mitzi is that she loved the 23rd Psalm.  And many of us share her love of that little piece of poetry.  Maybe it’s the pastoral imagery.  Or maybe it’s the assurance of God’s presence in our lives.  Or may it’s just that final line, about dwelling in the house of the Lord forever.

But what I really love about Psalm 23 is the actual language of the part that gets translated as goodness and mercy following me.  The Hebrew word that becomes “following” is actually more like chasing, or hunting down.  Goodness and mercy don’t follow us, like a stray kitten.  No, God’s goodness and mercy hunt us down like a tiger.  We cannot escape them, even if we wanted to.

Mitzi lived her life hunted down by God’s mercy and goodness, and she did not mind getting caught.  And receiving that goodness and mercy from God, she turned right around and passed it on to others, her family, and friends, and fur babies, and of course her wonderful home health aids.  Mitzi responded to God’s love by passing it on to others, and I hope you will take inspiration from that and continue to do the same in your own lives.

Jesus said, “I am the good shepherd. I know my own and my own know me.”  Mitzi knows her shepherd, and her shepherd knows her.  May God give us all the grace to hear the Shepherd’s voice, and to be led to lie down in green pastures beside still waters, where Mitzi now rests in peace.

Amen.

Sunday, July 1, 2018

YEAR B 2018 pentecost 6

Pentecost 6, 2018
Wisdom of Solomon 1:13-15; 2:23-24
Lamentations 3:21-33
2 Corinthians 8:7-15
Mark 5:21-43

In the name of the Father, Son, and Holy Spirit.  Amen.

So, as I hope you remember by now, we’re reading from the Gospel of Mark this year.  As a little refresher course, the Lectionary goes in a three-year cycle, ABC, and those letters go with the first three Gospel books, Matthew, Mark, and Luke, each with it’s own style and emphasis.  Now, we’re in Year B, so Mark is our main text until November, when we’ll start into Year C with Luke.  Mark doesn’t have a lot of the key stories of Jesus’ life (most notably his birth and resurrection), so we often end up having readings from other Gospel books during Year B.

Today was a classic example of Mark’s style of fast-paced storytelling.  The Greek word that gets translated “immediately” comes up three times in today’s reading.  And the chaos and speed of Mark is on full display.  Jesus is heading to Jairus’ house to heal his daughter, and while he’s on the way, there’s another healing inserted into the story.  Things happen fast in Mark.  Immediately fast, in fact.  And, in another classic Mark move, the disciples come across as complete doofuses.  Plus, as always happens in Mark. Jesus does his typical, Don’t tell anyone what just happened here, okay?

All these things are particular to Mark’s way of telling a story.  And, as you may know, Mark’s version was spoken aloud long before it was written down.  Meaning, you’ve got to hold the crowd’s attention as you’re telling it.  All these techniques I just mentioned do exactly that.  In particular, today, this method of interrupting a story with another story.  It’s like saying, So there was this girl who was dying, and Jesus goes with the girl’s father to heal her, but before he can get there, this other crazy thing happens.  So, now you  have two stories going on in your head, and you want to hear how the second one ends so you can get back to the first one . . . And, before you know it, the listeners are hooked.  Welcome to Mark's gospel.

And now that you recall some of Mark’s methods, let’s look at the specifics we just heard.  Other than Jesus and the disciples, we have three main characters in this little snippet.  There’s Jairus, a leader of the synagogue, and his daughter who is sick, and “the woman” who is also sick.  Jairus’ daughter is not really a player in this scene, though she’s obviously important.  So let’s set her aside for now and think about Jairus, the leader, and the unnamed sick woman.

First, Jairus approaches Jesus in the midst of a large and unruly crowd, falls at his feet, and repeatedly asks Jesus to come and lay hands on his sick daughter, so that she may be made well, and live.  Notice that it says repeatedly there.  Those of us with children get this immediately—as Mark might say.  When a child is sick and dying, we are desperate for a solution.  Even if it means throwing ourselves in the dirt in front of some rogue healer and a large crowd of people who know us.  Consider what this Jewish leader is doing here.

He comes to Jesus—the same man some of his fellow clergy are already planning to kill by this time—and he professes his faith in Jesus’ healing power.  Throws himself in the dirt at Jesus’ feet.  Begs Jesus repeatedly to come and heal his daughter.  What it really shows is two things:  The desperation of Jairus to save his daughter, AND, his faith that Jesus can actually do it.  Desperation and trust.  And those two things, desperation and trust, are the themes of this story . . . And the story within the story, to which we now turn . . .

So as Jesus is heading to heal Jairus’ daughter, this woman interrupts the story.  Who is this woman?  Well, the real answer is, nobody.  And especially in that culture, because first of all, well, she’s a woman.  And secondly, she is bleeding in some untold way, and has been for twelve years . . . (Which, you may have noticed is the same length of time that Jairus’ 12 year old daughter has been alive.)  A woman with a hemorrhage is an absolute outsider in the Jewish culture of Jesus’ day.  She is at the top of the list of people to be avoided at all costs.  Or, at the bottom of the list of people you’d consider to be important.

Jesus is headed to the house of a VIP, and he allows himself to be interrupted by an absolute nobody.  And the way she interrupts is stunning.  She says to herself, “If I but touch his clothes, I will be made well."  And she does; and she is.  But look at what brought her to that moment.  She had been consulting with “the experts” to find a cure for her illness.  She has spent everything she had, hoping to be made whole, and hoping against hope to be able to at least remove one of her two stigmas.  She can’t stop being a woman, but she is convinced she can be healed of her illness, if she just touches Jesus’ clothing.

Desperation and trust, just like Jairus.  She is desperate for a cure to her illness.  She has spent everything on so-called experts, and she has nothing left.  She is desperate alright.  But what is even more telling is her trust.  Trust that if she can just touch Jesus’ clothing, she will be made well.  Just like with Jairus, it is a very risky thing to do.  Nobody wants to be touched by this woman, because doing so will make them impure.

She is like a false disease in their midst, and she is probably assuming that she cannot throw herself at Jesus' feet like Jairus did, without risking being beaten and worse.  And yet she trusts that touching his garments will heal her.  Desperation and trust.  Just touch his clothes and sneak away, nobody the wiser.

But, of course, Jesus is the wiser.  And he notices in an odd way.  He feels “that the power had gone forth from him,” whatever that means, and asks, “Who touched my clothes?”  Isn’t that strange?  Of course it’s strange!  And the disciples get a bit snarky and say, Hey Jesus, you see all these people?  Of course someone touched you!  And Jesus ignores them and keeps looking around.

Now here’s a fascinating thing . . . This woman, the one who touched Jesus’ clothes, she is totally anonymous.  Even though Jesus felt “that the power had gone forth from him,” for some reason he doesn’t seem to know who dunnit.  Or maybe he’s pretending not to know.  But either way, this woman could quite easily have slinked off into the crowd, all healed up, no questions asked.

But.  She.  Doesn’t.  She had first come to Jesus in desperation and trust.  And now she returns to Jesus in fear and trembling.  But she didn’t have to come back, see?  She didn’t have to risk having the eyes of this large crowd focused on her.  She is no longer desperate, but she trusts more than ever.  She trusts that Jesus will not treat her as everyone else has.  She trusts that Jesus will see her.  Really see her, as no one has ever done before.  See her as a child of God, made whole through the power of Jesus.  And Jesus does.  He does not address her as someone impure and outcast.  Instead, he addresses her as family.  He says, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”  This is huge!!!

But immediately (thanks Mark), some people from Jairus’ house come up and tell him, “Your daughter is dead.”  Let’s not bother Jesus anymore.  Jesus can heal, sure, but it’s too late for that.  (And maybe there’s even a subtle hint of, Jesus just wasted his power on that lowly outcast, which means your important daughter could not be saved.)  And Jesus turns to Jarius and says, “Do not be afraid, only believe.”  From desperation and trust, to pure trust.  Same as the woman who was just healed.

And they go to Jarius’ house, where some people laugh at Jesus for saying the girl is only sleeping.  Jesus takes her by the hand, and raises her back to life.  She has no desperation; she is beyond being able to trust; and yet Jesus comes to her anyway.  Dead and never having had faith.  And Jesus comes to her anyway.

Now look again at the different situations of those in the story.  A respected leader and a despised outcast both come to Jesus in desperation and trust.  The whole spectrum of everybody, and Jesus removes their desperation and they are left with trust.  But then, we must also consider the little girl.  She does not come to Jesus in desperation and trust.  In fact, she does not come to Jesus at all.  She dies, without ever knowing Jesus.  And yet, Jesus comes to her, despite the crowd, despite the distractions, despite the scoffing opinion of those who say Jesus cannot raise the dead . . . That it’s too late for her.

It isn’t too late.  It is never too late.  The message is clear: Jesus comes for everyone, not to judge, but to restore to life and wholeness.  Jesus heals when we fall at his feet and beg.  Jesus heals when we touch the hem of his garment.  And Jesus heals when we are lying silently in death.  And what does Jesus tell the parents after he has raised their daughter back to life?  This is the best part of the story.  He tells them to give her something to eat.  A meal.  He has restored her, and wants her to be fed.  Life and wholeness.

She was dead and has been raised to life.  Actual life.  The kind of life where she needs to be fed, like you and me.  And—I like to think—what they offer that faithless girl raised to new life comes with words like this:
The gifts of God, for the people of God.

Amen