Life in the Faith Lane

Samuel, MLK and the Power to Listen: Epiphany 2 Year B

2012-01-26T10:15:00.000-05:00

Along, long time ago ina land far, far away, therelived a woman, Hannah. Hannahwas barren, unable to havechildren. As if this wasn't enough, her barrenness onlybrought her shame, makingher an outcast in hercommunity.

She had learned, asa small child, that thesafest place to go inyour suffering was the Temple. She knew that when youturned to YHWH for help, YHWHwould show the way. Sheknew that if she wasfaithful to YHWH, YHWHwould be faithful to her. So,she went to the Templeto pray. Her prayer isanimated and passionate,

"OLORD, if you will lookfavorably on your servant andgrant me a male child,then I will return himto you."

Herprayer is so intense that thepriest of the Temple, Eli, believesHannah is drunk. Sheis not drunk. Sheis desperate andin her desperation shemakes this promise: ifYHWH will grant her a son, shewill return him in serviceto the LORD.

YHWHhears Hannah’s prayer and responds. Hannah bears a son, Samuel. And, as she promised, shebrings him to the temple. Thereshe finds Eli, thesame priest who witnessed herprayer. Eli becomes the guardianof Samuel, raising him andteaching him the ways ofthe Temple.

Now,Eli has two sons, inheritorsof his ministry at theTemple. These two sons, arecorrupt, stealing the sacrifices ofthe penitent. They are corruptingthe Temple, the house ofworship and residence of YWHW; theyare laughing in the faceof God. Eli tries tointercede. His sons, though, donot listen. Meanwhile, Eli growsold and weak, perhaps evenin character and faith.

Theword of the LORD, YWHW,seems very far away.

Haveyou ever had one ofthese moments, one of thosetimes when we long forGod’s voice to speak? Sometimesit is in the midstof our deepest grief andloneliness. Other times we aretrying to find our way, lookingfor the next step orpath in life. Always,we yearn to know weare not alone and thatsomeone will help us findour way.

Thisis why this story in FirstSamuel still matters. Itbegins with one woman, desperatefor God’s intervention. Slowly,we witness a whole communitywho no longer hear orsee God in their world. Thisstory confirms our faith: Godwill break the silence; Godwill speak.

Andso, on an ordinary night, Samuelawakens to a voice callinghis name. It takes threetimes before Eli realizes whatis going on. Weknow what happens next forSamuel: the LORD speaks.

WhenSamuel says to YHWH, “Speak,for your servant is listening,” whatdoes he expect? Doeshe imagine that he willbecome a great prophet andpriest? Does he hope tohear a vision for thefuture of Israel? Doeshe receive a vision hewould have imagined?

Godtells Samuel that he willdestroy Eli for the wickednessof his sons. Ican imagine that this isnot pleasant for Samuel. Eliis his mentor and guardian;Samuel serves him faithfully. Godasks Samuel to bear avision that denies and denouncesthe sacrilege of the templeunder Eli’s priesthood. Samuelmust decide: faithfulness to God’smessage or protecting Eli. Onething is clear, whenGod speaks to Samuel, Samuelmust choose which way tofollow: his way or God’ way.

Thankfully,Eli makes the choice easy:he insists on hearing YHWH’smessage. Thisis a revelation, despitehis weakness, ofEli’s faith. Eli accepts theWord of God and affirmsSamuel’s call as a bearerof God’s wisdom.

Thiscall, to bear God’s wisdom, beginswith this story. Itfollows Samuel the rest ofhis life. Samuelinherits Eli’s priesthood; only, hebecomes greater than Eli. Weremember Samuel because he anointsthe first two kings of Israel. Healso becomes a vehicle forthe Word of God. Hetravels the land calling Israelto repentance and faithfulness toYHWH. He offers God’s reconciliationand justice to God’s people. Fromthis moment forward, Samuelbecomes a great prophet forhis people.

Notso long ago, ina land very close by, therelived a young man. Thisyoung man witnessed the oppressionof his people. Hesaw the abuse of theauthorities. And,one day, he accepted thecall to demand a differentway of life.

Iwill confess that I donot know how it happenedor why. Thisis what I know: MartinLuther King, Jr. was a lead voice inthe Civil Rights movement. Iknow that his faith wasa primary motivator. Iknow that a desire forjustice and equality gave himpassion to work on behalfof others. Iknow that he sought toreconcile us to one anotherand to God. Ican imagine that he hadnights where he yearned forGod’s voice, a vision fromYHWH. Ican imagine that when heheard God’s Word in hislife, it was a challenge:a challenge to dive deeperinto God’s desire, God’sway of justice and reconciliation.

Ibring our attention to MLKtoday for two primary reasons. Tomorrowis the day we rememberthe life of MartinLuther King, Jr. Itis a life worth remembering. Thelife of MLK reminds usof our own baptismalcovenant: thepromise to strive for justiceand respect the dignity ofevery human being. Andtogether, the story of Samueland MLK offer us some remindersabout our life of faithand discipleship.

Hannahknows her deep desire isto be a mother. Sheanswers this desire by offeringit back to God, bygiving it up. Itcould not have been easyleaving Samuel with Eli, especiallyknowing the reputation of his sons. Yet,God's call to be a mothermeant a different path, adifferent way.

Eliis a priest of YHWH. Hewas a man of deep faith. Surelyhe never imagined that hisown sons would betray thisfaith. Despite this reality, hestill seeks the ways andwisdom of God. Itcould not have been easyto hear those words ofYHWH. And still, becauseEli is faithful, hispath is a different way thanwhat he imagined or expected.

Samuelis a boy, faithfulto Eli and the Temple. Hemay be seeking God's way inhis life; and, he might haveimagined that God would callhim as the great priestof Israel. Afterhearing the word of theLORD, he sits up allnight seeking to understand God'sword, God's way. Itcould not have been easyand it was a different path, adifferent way, than he imagined.

MartinLuther King, Jr. is anAfrican-American boy growing up inwhite-ruled Alabama. Surely,he yearned for a differentway, a different life. Hemust’ve imagined that there wasa leader who would showthe way. Itcould not have been easyto realize he was thatleader, the one to leadthe way.

Thesestories remind us that God’scall in our lives, God’svision is radically different fromour own. They remind usthat God’s motivation is faithfulnessand justice. If we askto hear God’s voice inour lives, then we mustbe ready to give up ourown lives, our way. Ifwe seek to follow God’sway, then we will findourselves following a differentway. Thisway bears God’s wisdom inthe world offering reconciliation, justiceand faith that God stillspeaks.

MayGod make us ready to listen.

God Still Speaks: The Baptism of Our Lord

2012-01-26T09:45:00.002-05:00

On Monday evening, I stopped by a friends’ house to chat on my way home. As you know, there had been a few snow flurries throughout the day, but nothing to get excited about. I stood to leave and looked out the window: snow covered the streets. It was spectacular: impressive because it happened so quickly; astonishing because it was so unexpected; magnificent because of its sheer beauty. As I drove home, I felt overwhelmed by joy and awe. And once I was home, I stood at the window and watched as the snow covered the earth.

The next morning came very early. Tuesday was the first day back to school for our children and none of us

was ready. I am not a morning person. Neither is our daughter. School mornings are always a shock, especially the first morning after a week and a half of sleeping in. Needless to say, I was not very awake as we left the house. As we walked to the car, I heard, “Wow. Mama, look atthe sky.” It was absolutely gorgeous. The sky was awesome: red, pink and orange ripples of clouds and sunlight: the perfect way to wake up and prepare for the day.

Friday night we celebrated the Epiphany. A group of us gathered for Eucharist and dinner. I directed the service primarily towards the children, stopping to explain what we were doing and why. You canimagine

that there was a lot of activity: children standing on pews and lots of talking. We came to the moment

of the prayers. Iasked everyone to hold hands, think of their prayers, and then for quiet. Slowly, afew folks named their prayer; otherwise, it was quiet. And it was striking. The energy emanating from the

children became fully directed in prayer: the presence of God was palpable.

“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep…Then God said, “Let there be light”; and there was light…”

These wordsare stunning. To imagine that simply by the voice of God light came into being, shattering the

darkness. Can you imagine?

They invite us to consider the very act of creation. For some, this is the description of how it all really happened. Forothers, it is a false myth created to explain what is beyond our knowing. Forothers, the

truth is somewhere in the middle, a combination of Genesis and the Big Bang Theory. Whichever it may be, this image, God’s voice calling creation into being is the cornerstone of our faith.

The story of creation is the basis of our belief in God. This firstact, separating light from dark, day from night, establishes order, time and history. Itdeclares God’s dominion over time and history. The story of creation is the first revelation of our dependence on and our bond with God.

Mark’s Gospel does not begin with stories of Jesus’ birth. There are no angelic visits, no shepherds, no kings. Instead, Mark begins with John the Baptist.

Now, this is the second time we’ve heard this story in about a month. During the season of Advent, the story sets the stage for Jesus’ arrival and ends just before the baptism. Today, though, the story continues.

Jesus arrives at the River Jordan to be baptized by John,

“And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’”

The image is stunning: Jesus rises from the water, the heavens tear open, the Spirit descends and God speaks.

Who needs angels, shepherds and kings when you have God’s own voice claiming Jesus as the beloved? This revelation, Jesus is God’s Son, is the point of the story. Some theological scholars argue over the actual baptism, wondering why Jesus needed baptism. This, though, is not the question Mark seeks to answer. This moment in scripture is one of the few revelations of God’s whole self at once: God, Son and Spirit all present. Mark uses Jesus’ baptism to fully establish who Jesus is: Jesus is One with God, Jesus is God’s Son.

Jesus’ divinity is one-half of our belief in Christ; the other half is his humanity. Together, Jesus’ humanity and divinity make our dependence on and bond with God real. All the stories of Advent and Christmas establish that Jesus is the Messiah, God’s Son. Epiphany is the revelation of Christ to the world beginning with the visit of the three kings.

Thisseason of the Church Year is seven weeks, making it one of the longest, and is part of Ordinary Time. The length and quality of the season is important. Seven weeks is just long enough to make us complacent,

forgetful. It is justlong enough to make Jesus’ divinity seem normal, ordinary. We might hear these stories and not even blink an eye, thinking, “Oh yeah. I know thisone. It’s about that leper Jesus healed.” Yet each story, each moment, is stunning. This isGod wearing our skin, walking in our midst, bearing God’s kingdom into the world.

The psalmist sings

“The voice of the LORD is a powerful voice; the voice of the LORD is a voice of splendor…The voice of the LORD splits the flames of fire; the voice of the LORD shakes the wilderness…”

The common thread in our scriptures today is the voice of God. The voice of God calls creation into being and declares it good. The voice of God thunders across creation causing creation to stand in awe and worship. The voice ofGod declares Jesus the Son of God. For centuries, the people of God have stood in awe. We might ask ourselves today: does God still speak?

When do we hear the voice of God in our world and our lives? Fromcreation, to Jesus’ Baptism, to the

rising sun, and the energy of children, God continues to speak. The Psalmreminds us that we witness the voice of God in creation. Epiphany is the season to notice, to witness God’s voice manifested in our world and our lives. For indeed, God is still awesome; God still speaks.

The Messiah Comes: Christmas 2011

2012-01-26T09:20:00.000-05:00

Merry Christmas!

What a joyful night: a night to be here together and share the story of Christ’sbirth! It is a story we all know well: a young woman and a long journey; a baby born in a stable and his strange visitors. Tonight we come together to tell the story once more and celebrate how it changes us and our world. Can you imagine?

Joseph and Mary have already faced many challenges: an unexpected pregnancy overshadowing their engagement. Now, at the whim of the Emperor, they must travel from Nazareth to Bethlehem: a long journey crossing over rugged terrain. Surely Joseph stressed over money and details: where to stay, how to travel and, of course, Mary and the baby. And Mary’s frustration as she packed food and necessities for the long journey: (throwing her hands in the air, looking to heaven) “why now?!?” Imagine their worries and frustrations? How did they keep faithful hearts amidst the obstacles and complications? Can you imagine?

The city of Bethlehem with its noisy crowds, the stench of animals, and littered streets; generations of family gathered together, perhaps some for the first time. Imagine the look on the innkeeper’s face as he listens to Joseph’s story? Surely there were others who had come in the same way: pregnant wife, little money to pay and, perhaps, more children. What kindness led them to the stable (more like a cave) where animals were kept? As Mary’s labor progresses who was there to help? Was Mary alone as Joseph went in search of a midwife? Had he prepared for this added expense? What kindness led them to the midwife who would deliver THIS child? Imagine the chaos, the smell of animals and the feel of damp, cold walls. Imagine the joy as they heard the first cry, kissed his soft cheek and cradled him in their arms: the Emperor’s decree and crowded Bethlehem forgotten for one blessed moment.

Imagine. The stars shine bright, the fire crackles and the shepherdstalk quietly of the Emperor’s decree. Did they deliberately ignore the demand to be registered? Were they on their way to another city? Or, perhaps, the decree was not intended for them: wandering shepherds and their witless sheep. Nonetheless, they are unhindered by the hustle and bustle of the city. They sit around the fire lost in their own world. This same sky breaks open revealing the glory of the Lord: interrupting and disrupting the serenity of the shepherds. Surely they imagined the threat of jackals. This, though, was unlike anything they expected or could imagine. Imagine the chaos: sheep and shepherds running amuck. Into this racket, the angel speaks:

“Do not be afraid; for see— I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord…”

And as the angels gather around them, the shepherds, awestruck and enraptured, are sent out: on their own journey. No longer unnoticed, they too travel to Bethlehem to visit this new born child.

Did they bring their sheep with them? Were they surprised to find Mary, Joseph and Jesus just as the angel told them? How did Mary and Joseph welcome these smelly shepherds. And as the shepherds story unfolds, how did everyone’s heart change? Imagine the joy of the shepherds as the reality sunk in. The words of the angels confirmed. God’s ancient promises fulfilled.

Amidst Emperor’s decrees, crowded streets and ordinary work, the Messiah has come. Imagine. The Messiah has come. Tonight God disrupts and interrupts our world. The angel comes to us and says:

“Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord…”

We have heard the news and we have come to see him: lying in a manger, just as we have been told. God has come to live among us, to visit our lives and guide us on our way. Our world has broken open and revealed the glory of the Lord. Amidst our worries and frustrations, the Messiah comes. Amidst the crowded streets and noisy crowds, the Messiah comes. Amidst the unnoticed and forgotten, the Messiah comes.

May our hearts swell with joy; our voices sing with the Angels and tell the story: the Messiah comes.

It's been awhile...

2012-01-26T09:01:00.002-05:00

I know...I know...It's been awhile...I've missed this spot; I've missed writing and posting: I've missed sharing my thoughts and ideas. Funny thing. I have been writing. Over the next few days, I'll post some sermons. I've also written a few posts - in my head. It's probably time to get some of these on "paper." All of this is to say...thank you for reading, for coming back and please keep coming back: I promise there will be new stuff in this space soon...

Peace be with you,
Amy

Prepare the Way of the Lord: Advent 2 Year B

2011-12-05T10:47:00.001-05:00

In myoffice, I have two icons of John the Baptist. Theysit between the two chairs across from my desk where they cannot beignored. As Isit listening and talking with people, they remind me tothink beyond the present. Theycall me to pay attention, to take notice of God’s presence andwork among us.

Both ofthese icons are special to me. One ofthem is handmade, or hand-prayed, by a dear friend. Brightcolors frame John’s face and his eyes areturned away: a reminder that Johnlooks for someone else. Theother is the first real icon I ever saw of John that touchedmy heart. Most oficons of John are fairly predictable: wild hair, strange robe…In thisicon, the image focuses on the path in the desert. Indeed,John seems to blend in with the wilderness around him. Theimages remind me, again, that John never sought to draw attention tohimself. Instead,John’s life and ministry doesnot serve him; he serves God.

In myfaith journey, I’venever really spent a lot of time studying John. He’sonly mentioned several times in the Gospels. And, despitethe importance of his ministry, he hasalways struck me as a peripheral character; hispurpose to bring authenticity to the story. So, inthe past, I’ve always rushed over him, in a hurry to get to Jesus.

Yet,John’s ministry is as vital to us as Peter or James or Paul. John standsat the intersection of the Hebrew Scriptures and Jesus’ ministry. LikeElijah, Isaiah and Jeremiah, he is aprophet calling the people back into relationship with God.

BeforeJohn, the prophets called Israel back to the covenant and the law. By the law,the people knew God’s mercy. Thistime, God does something different. John’scall to repentance prepares us for the revelation of God’s mercy that fulfills the law.

Eversince Eve and Adam ate that single piece of fruit, creation has been in a stateof decay. Ratherthan satisfying our original purpose to reveal God, humanitybecomes separated from God. From thispoint forward, God seeksto return creation to its original purpose. Therewas the flood, the ark and then acovenant with Noah. Therewas the call and a covenant withAbram and Sarai: thepromise of a great nation in response to their fidelity. Therewas the great Exodus, the liberation from Eygpt; along with 40 years in thewilderness, thegift of the law and thePromised Land. Yet,none of these manages to fulfill God’s intent: to bridge the gap, to re-unite creationwith its Creator. Indeed,it is as if the chasm continues to grow. Yet,God’s desire never changes. Humanitybegins with love and this Love continues to work on our behalf.

So, Goddoes something new. Godcomes among us as more than a prophet, more than a king. Godcomes as one of us. Godcomes with all of that love wrapped up in a package that looks very familiar.

But,we’re not there yet. Thismoment, Christ’sarrival among us, isstill to come. No, weare still somewhere in between then(the past) and then(the future). Today,we stand with John: waiting and preparing for the moment when Christ comes.

****

Mark’sGospel does not include a “Birth Narrative.” Thereis no census in Bethlehem, no angels visiting indreams. Instead,Mark begins with Isaiah, “See, I am sending mymessenger ahead of you, who will prepare your way…” Weoften, for obvious reasons, associate these words with John. Theycome right before his introduction in the Gospel and they seem to describeJohn’s ministry.

And,something I read this week, as I prepared for this sermon, got me thinking. What ifthese words from Isaiah aren’t really about John? What ifthey refer to the Gospel itself? What ifit is the Gospel that prepares the way, thatstraightens the path, for Christ to in our lives? Weoften imagine that John is “the one” who prepares the way for Jesus. Weimagine that he is the fulfillment of this passage from Isaiah. And it is true that John prepares the way for Christ. Thequestion I’m asking, though, shifts our thinking ever so slightly.

John isone character in a very big story. And hisrole is essential to the story. John isnot the first to proclaim Christ’s coming and he’s not the last. And, asJohn announces Christ’s coming, he acts,he gets to work: hecalls people to repentance, listens to their confessions and baptizes them.

Markdoes more than paint a portrait of John as the one who points the way forJesus. Markoffers us our first example of discipleship: John isan example of what it looks like to prepare the way for others to followChrist.

****

When Iconsider my life, it occurs to me that each event has led me to this place,this moment.

Iremember moving from North Carolina to Louisiana. I was afreshman in high school and not a big fan of the family move for my dad’s newjob. But, asyou know, teenagers don’t have many options in this situation and, so, off Iwent.

Turnsout, one result of this move was a hinge in my vocation and ministry. Becauseof my church community in Louisiana, I embraceda call to ordained ministry. Somementors in my life at the time helped me put this vocation on my horizon. Theyguided and walked with me as I maneuvered the path towards ordination.

Andnow, years later, I continue to experience the influence of that community inmy life. Everytime I preside at the Eucharist, I remember their support. When Ishare my story, my faith journey, I knowthat that support prepared the way for me to experience Christ.

When Iponder this, when I imagine, that each moment and person served a purpose, I amamazed. I couldnot see it at the time. Andnow, I see, the people and places strung together reaching back generationsleading us here to this moment.

Time,though, does not end here. Itstretches forward into the future reminding me that we are all part of agreater story: areminder that we are all part of a larger purpose.

Can weimagine that our lives are woventogether for a purpose?

Can weimagine that our life together is a sign of God’smercy and grace

for each of us?

Can weimagine that we have a role inGod’s work in the world; that our ministry willprepare the way, straighten the pathfor someone else to experience Christ?

John did. Johnimagined that the work he did made a difference in God’s kingdom. Heimagined that his life is a vehicle for others to experience Christ. Hestood at the edge of the wilderness and called the people of Israel into aparticular way of life. He didnot do this for his own sake, his own ambition or self-satisfaction. He wasa prophet for the sake of God’s kingdom and God’s work in the world. He tookseriously the call of Isaiah and prepared the way for God’s work in the world.

John’s ministry is also our own. We areall part of God’s story. We allhave a role to play.

We areall messengers of God’s grace and mercy.

Thanks be to God!

Amy+

Tear Open the Heavens and Come Down: Advent 1 Year B

2011-12-02T11:00:00.001-05:00

It’sour reading from Isaiah that really spoke to me this week. Iam struck by the image of a prophet appealing for God’sintervention. Haven’twe all been there: yearning for God tointervene in our lives? AndI take great comfort in the knowledge that one of thegreatest prophets had thosefeelings.

Thebook of Isaiah spans over several centuries and periods during Israel’s history. Isaiahtells the story of Israel during war, devastation, exile and, eventually,return to Jerusalem. Isaiah,though, is a prophet, not a historian. Thefoundation of his storytelling is theology: connecting God andGod’s activity to God’s people. So,the prophet often finds himself in the middle, triangulated between God and the people.

Thereare many themes in Isaiah’s prophecy: the primacy of TheLaw, caring for the weak, the justice and judgmentof God. And,Isaiah has one final resolve: to return Israel’sreliance and faith to God no matter theircircumstance. Isaiahknows thatwhen Israel depends fully on YHWH theywill know the full compassion and mercy of God.

Ourreading this morning falls in the third section of Isaiah. Writtenduring the fall of Babylon, it chronicles the return of God’s people toJerusalem. Thisparticular section focuses on conflict within the community: Israel’s internal turmoilrather than external politics.

Andtheir internal conflict has everything to do with their relationship withGod. Duringtheir exile from Israel, the people felt abandoned by God. Andso, they abandon The Law, God’s way. Feelinglost and defeated, they begin to practice the religion of their conquerors. Asthey return to Jerusalem, they continue to worship other gods, continuing to ignore TheLaw, to ignore YHWH. Thesepractices create great divisions and break down the community of Israel. Theyforget to care for one another, putting their ways before all others. Isaiahknows there is only one solution: God’sintervention.

So,as we read in our text today, Isaiah cries out for God’sintrusion into history. Heappeals to God as Creator and Father to show God’s self tothe people. Isaiahbelieves that once Israel knows that God is with them, they will return to God.

Ohthat thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thypresence…Othat you would tear open the heavens and come down, so that the mountains wouldquake at your presence…

Howwill God intervene? Godwill leave the heavenly throne and establish God’s self on Earth. Withthis act, Godwill bring peace, justice and righteousness for God’s people. Thisis the ultimate intrusion of God in history. Itis exactly what Isaiah asks of God today.

Itis no coincidence that we read thistext on the First Sunday of Advent. Adventis the season when we prepare for the coming of God’s son: Jesus, theMessiah. Thisis a two-fold event. Ofcourse, we celebrate the first coming of Christ: Jesus’ birth into theworld. DuringAdvent, though, we also prepare for Christ’s second coming.

Iknow, I know: we rarely, if ever, talk about Jesus’ second coming. Weassociate this event with strange cult figures who declare the end of theworld. Orstrange images from Revelation of winged and multiple-eyed creatures. Ourreading from Mark’s Gospel doesn’t help. Whichone of us yearns for the day when the sun and moon will darken, stars will fall from heaven and the Son of Man will come on clouds ofpower and glory? Whichone of us is ready for that day?

Let’sface it: weprefer to focus on the baby Jesus instead of the heavenly One. Thebaby Jesus is easier to celebrate. Everyoneloves a baby, especially one whodoesn’t keep us awake at night. Tofocus on Jesus’ second coming requires us, inthe words of Mark, tokeep awake. Toprepare for Christmas during Advent,

allowsus to focus our attention on the past: thattime when God came among us. Thecall of Advent, though, alsorequires us to look at our present and future. Adventasks us to imagine that God did more than act in history. Adventreminds us that Christ is human and divine, aprecious child and a heavenly king.

Thisis good news. Weneed both. Christ’shumanity is a sign of God’s care and compassion for creation. Christ’spower and glory is a reminder that He is more than one of us. Heis also One with God. Heis the bearer of God’s kingdom: God’speace and justice for all creation. Jesus’coming among us binds us fully to God: through his humanity and divinity.

Takea look around us. Ourworld is full of problems: hunger, poverty, injustice, disease, and war. Andthere’s no doubt that we seek to cure these ailments. Wedepend on science for our cures, government for our conflicts and entertainmentto soothe us. Wegive money, collect food, volunteer, offer a listening ear and friendly advice. Still,even with great confidence in our strength, we cannot solve theseproblems. Itseems there will never be a time of peace, justice and well-being. YetAdvent stands as a reminder that God has intervened before and will come amongus again.

Isaiahhas his time, his moment of asking for God’s intervention. Adventis our time, our moment to ask for God to perform awesome deeds once more, to“tear open the heavens and come down.”

Andso, Advent is a time of hope. Itis our time to remember how Christ’s birth began a new era and brought a newway of life. Itis our time to believe that God will act in history again. Wesay our prayers; we decorate our homes; we sing comforting and soothing carols. Wevolunteer more, collect more food and go to Church more often. Thisis all watchful living: participating in and recognizing God’s actions in inour world. Andthese are all expressions of our yearning for God’s presence among us. Thisyearning is a sign of confidence and trust in God. Christ’slife among us was one of healing and mercy, the revelation that this is theheart of God. WhenChrist comes in power and glory, the heart of God will rule creation. Thisis the root of Christian hope: that one day God will come down from theheavenly throne and establish God’s self in creation.

MayAdvent make us ready to receive Christ among us: as a precious child and as“…the Son of Man coming in clouds with great power and glory...”

Peace be with you this Advent,

Amy

Christ the King, Baptism and an Advent Fair All Before Noon

2011-11-21T10:20:00.001-05:00

Happy Monday! It's officially my day off, only today I'm breaking my own rule: I'm working on my day off. I know, I know: not always the best choice. Here's the thing though, I have Vestry (our church governing board) and two days off at the end of the week...so I'll spend today writing some sermons and a Rector's report.

A RECTOR'S REPORT! YIPPEE! I never imagined I'd be a Rector, and, even when I did, I never imagined I'd love it this much. The last few weeks have been FULL. We had our Stewardship Campaign, Annual Meeting and a Baptism. My days are full of bulletin editing, pastoral calls and hoping that I'll not make too many whoopsies (stolen from Bishop Knudsen). And I love every minute. Never in my life have I embraced such a challenge. And somehow, I find myself boldly stepping forward into each new day, wondering what might happen. I'm not sure how to say all this in a Rector's report (they usually include an attendance report and ministry updates). Maybe I don't need to. Maybe it's enough to show up at Vestry, give thanks for everyone sitting around the table and pass out my one page.

I don't have a sermon to post from yesterday (I have posted the last two). We had a Baptism yesterday...and it was wonderful (have I mentioned I love ministry at Trinity Church)!

There are few, if any, words to describe the privilege of offering thanks for the water of Baptism, receiving a small child into your arms, and bathing them in the name of Christ. There is great mystery and power in our sacraments. And this was never more true for me than yesterday. The water was warm and clear. The mother handed me the child with trust and grace. And as I held the child, poured water on his head and anointed him with oil, the presence of God was palpable: The Risen Christ was there.

After the Baptism, I gathered the children (all girls by the way!) at the front. Together, we began to imagine Christ as King. The children reminded all of us that Christ is a King who takes care of us. Certainly, I felt Christ's love as I lifted the baby up and presented him to the Church: he is a child of God and, no matter what, Christ will care for him.

After Church, many of us gathered in the Parish Hall for coffee hour. There were a few remnants of our Advent Fair on the tables: felt Advent Wreaths, clothespin creches and Advent calendar garland. As I drove home, I realized that I'm not ready for Advent. I suppose few of us are. It's a reminder to take a moment, somewhere between Thanksgiving and Black Friday, to begin to get ready. Maybe it's as simple as placing four candles on the table, while giving thanks for Christ's ministry among us.

All of this happened before noon.

I spent the rest of the day trying to be mom and wife: Girl Scouts, grocery store, crafts, chores, dinner and bedtime. Trying is the operative word there. If I feel inadequate to be a Rector, I feel even more inadequate as a parent and wife. I find I move from moment to moment with an intense emotional struggle trying to discipline and love my children all at the same time. It's exhausting. And, of course, the Sunday before Thanksgiving the grocery store was packed (what was I thinking!). By 8pm, my husband and I found ourselves laying on the couch letting our minds and bodies rest. And that night, as I fell asleep, I gave thanks for all of it: Christ who cares for us, Baptisms and Advent Fairs, wild children and tired husbands.
All in all, it was a good day: one more day of life in the faith lane...Thanks be to God!

What would Jesus do: Proper 28 Year A

2011-11-21T10:07:00.001-05:00

The Parable of the Talents comes at a crucialmoment in Matthew’s Gospel. Jesusis in Jerusalem. He hascleared the temple and argued with the Pharisees and scribes. Moreover,he has denounced them and foretold the destruction of the Temple. At theend of this section of Matthew’s Gospel, thechief priests and elders are plotting Jesus’ death. Jesus standsat the precipice of Holy Week.

Today’sparable is part of a series of stories and images describing the comingof God’s kingdom. Thedisciples have asked him whenGod’s kingdom will come and Jesus tells themhow. He tellsthe disciples stories of hostility and conflict. He warnsthem that the Temple will become a place of worship for other gods. He speaksof persecution and false Messiahs. Then,he tells four stories: comparing thefaithful and the unfaithful slave, the parable of the tenbridesmaids, the parable of thetalents and the separation of thesheep and the goats. Eachone of these images does more than describe the coming of God’s kingdom. Theyseek to prepare the disciples for time between their present and their future.

Today’sparable speaks directly to how the disciples should live while they wait forGod’s kingdom. It isnot a story about money. It isnot a story about gifts. It is astory of transformation.

Hereare the facts of the parable. Thereare three slaves; each entrusted withmoney from the master. Two ofthe slaves invest and double their money. Thethird slave buries his money. Itappears that he buries his money out of fear of the master. The masterrewards the first two slaves for their success and punishes the last.

Scholarsoften say that this parable is a straightforward allegory. Jesusis the man. Thedisciples are the slaves. Theproperty is the Gospel and mission of God’s kingdom. Therefore,Jesus entrusts the disciples with the task of spreading the message of God’skingdom. Thereis more, though, to the parable than the allegory.

Let’sconsider the last slave and his predicament. Duringthe time of Jesus, burying money was an acceptable form of protection. Thiswas especially important if the money was stolen. If themoney was buried right after receipt, theslave was absolved of responsibility for the lost money. Plus,the only way to increase your wealth, at thetime, was byfraudulent means. Anyoneseen increasing their worth was suspicious and dishonorable.

Byburying the money, thethird slave seems to protect the money, his life and place in thecommunity. Theirony is that in his effort to protect his life and the talent, he suffers thegreatest consequence. Hidingand hoarding the talent does not protect or sustain him. Instead, the third slave seals hisdemise.

There’sanother important detail. Atalent equals almost 6000 denarii; so, thefirst slave receives the equivalent of around 30,000denarii. This isa small fortune; frankly, it’s unimaginable. Whatmaster would entrust a slave, nay three slaves, with a small fortune?

Theparable is more than allegory. It ishyperbole, an utter exaggeration.

Imaginethe disciples. They’vecome to Jesus with a serious question, “Tell us when God’skingdom will arrive.” He’sanswered them with apocalyptic images and no definite answer or timeline. Then,he tells them these four stories: eachone ending with harsh judgment.

Of thefour stories, thisone supports a life fundamentally different from what the disciples know. Theamount of money alone would have grabbed their attention. Then,punishing the one who buried the money is shocking. Together,these exaggerations invite the disciples into a profoundly different way oflife.

Remember,this all begins when the disciples ask Jesus to tell them when God’s kingdomwill reign. Jesus’answer to the disciples paints a gruesome picture. Hespeaks of false messiahs, war, famines and earthquakes. Hewarns the disciples that they will be tortured and put to death. Hecalls for their watchfulness, to be ready for thekingdom to come at any moment. None ofthis is very enticing or resembles a positive marketing plan. Instead,these descriptions resemble a warning: discipleship isdemanding and challenging. If thedisciples want to participate in God’s kingdom, their whole liveswill undergo dramatic change. Thedisciples never get an answer to their question; instead,they receive a challenge to live differently.

This isthe point I’m trying to make. Whenthe disciples hear this story, they hear somethingdifferent than we do. Weexpect that the slaves will invest and double the money of the master. We aresurprised when the one slave buries his treasure. For thedisciples, it is the other way around. Jesususes this parable to teach and encourage the disciples to take a risk thatwill alter their lives.

Jesusgives the disciples, anyonewho follows Him, a greattreasure: the Gospel. TheGospel is the way, the truth and the life about God and God’srelationship with creation. This isprimarily a life of grace, mercy, forgiveness and peace: Jesus’ lifepersonifies these characteristics. TheGospel of Matthew shows clearly howJesus’ way gets Him, andthose who follow Him, in trouble. ThePharisees and scribes, the religious authorities, do not trust orsupport Jesus. Jesusalso threatens the authority of the Empire. His wayalways works for the dignity and justice of every person, especiallythose at the base of society:the sick,widows, and slaves. AsJesus gives them the power of God’s kingdom, Heundermines human power and authority. If thedisciples choose to follow His way, God’s way, theymust also live this way: eating with sinners, healing the sick and working on behalfof the slave. Jesusdied because of His way of life. AndJesus warns the disciples that they will also face persecution, torture anddeath. Thetemptation, then, to hide the gift of the Gospel is strong.

Now,let’s be honest: we donot face physical persecution, torture or death for ourfaith. None ofus will lose our lives, today, for being Christians.

And,being a Christian still changes our lives. Otherthan Jesus, our BaptismalCovenant is the best model, for howwe are changed. Itreminds us that proclaiming the Gospel with our lives is no easy task. Itrequires forgiveness as the core of all we do. Itchallenges us to respect the dignity of EVERY human being, and seek and serveChrist in ALL persons. Itdares us to work for justice and peace. To livethis way is akin to looking like a fraud because we invest our treasure insteadof burying it. Being aChristian means we do things differently than the way we’ve always done them.

The Parable of the Talents invites us to make achoice. I willconfess I do not really appreciate the parables tactics. I’mnever fond of anyone being sent into outer darkness. And theweeping and gnashing of teeth always makes myteeth hurt. Yet,the end, the end that bothers me so much, is essential. Yes,the disciples take a great risk when they share with others the treasurethey’ve received. Thereis a greater risk: denying and losing our relationship with God. The Parable invites us to embrace the gift of theGospel despite the risks.

We areall in a constant state of transformation: learningand becoming more of who God calls us to be. None ofus reaches a state of perfection. Theparable does not demand that we reach some goal. Instead,it asks us to try; tofollow Christ even (or especially) when it means doing something differently.

I wantto end with a prayer adapted from a blessing I heard this week from BishopKnudsen:

Almightyand eternal God, giver of life and creation, we ask for your grace that we maynever sell ourselves short. Give us thisgrace that we may risk something big for something good, remember that theworld is too dangerous now for anything but Truth, and too small for anythingbut Love. And so, we offer ourselves toyour service through your Son, Jesus Christ Our Lord. Amen.

An Ancient Story, Our Story: Proper 27 Year A

2011-11-21T09:57:00.001-05:00

Well, here we are. Today is our Stewardship Ingathering. Today, we gather up our pledges and offerthem to God. It is an important day in our lifetogether. It is an opportunity to choose to serve Godthrough the ministries of Trinity Church.

For a moment, let’s turn our hearts to anancient story.

Once upon a time in a land far, far away therelived a man named Joshua. On this particular day, he offers his lastspeech as the leader of Israel. His goal: to remind them who they are and renewtheir commitment to YHWH. He begins with the great ancestors: Abraham and Sarah, Isaac and Rebekah, Jacob, Rachel and Leah. These nomads traveled the land searching forand finding God. In their wandering, they discovered God’s mercy, faithfulness andjustice. And, no matter how many timesthey turned away, God was alwaysthere. Then, there is Moses, the one who led them through the Red Sea and out of slavery in Egypt.

Joshua remembers Moses. Most likely, he sat at Moses’ feet, learningthe ways and wisdom of God from the prophet. Moses anointed Joshua the leader of Israeland commissioned him to lead Israel into the Promised Land.

This was no small task: occupying thePromised Land. Joshua led the people into battle. His skills as a soldier and warrior led theway. Joshua, though, is also an expert in thelaw. Like Moses, he is a prophet, reminding thepeople that their life means nothing without YHWH.

As Israel made their home in this new land, they were tempted to accept and follow othergods. Their journey with Joshua is not only aboutland; it is also about their relationship withYHWH; it is a test of theirfaithfulness.

Joshua tells the story of the Israelites to remindthem of their salvation. God has brought them into a new life, a lifefree from slavery. This is a newbeginning and it is all from God. So now they have a choice: “Now therefore reverethe LORD, and serve him in sincerity and in faithfulness; put away the godsthat your ancestors served beyond the River, and in Egypt, and serve the LORD…” The Israelites must leave behind their othergods, the gods forsaken bytheir ancestors. In exchange for their new life, they must serveonly YHWH.

The Israelites respond with a resounding yes, “Far be it from usthat we should forsake the LORD to serve other gods,…” they say, “…Therefore, we…willserve the LORD, for he is our God.” It seems to be a forthright, honestanswer. Joshua, though, does not accept their quickresponse. He challenges them, “You cannot serve the LORD, for he is a holyGod.” Joshua knows that serving God isnot an easy choice. It requires more than words, witnessingmiracles or conquering the land. To serve YHWH, the people of Israel mustreturn their hearts to YHWH. To say yes to God demands their fidelity inall things, forsaking all others gods. They must do more than say yes; they must live and follow ONLY the way ofYHWH.

The story of the Israelites is not sodifferent from our own. Each one of us comes from a long line ofancestors whose stories influence our own. The stories of our families offer remindersof God’s work in our lives and the world around us. Trinity Church also has a story to tell, a history that offers a reminder of God’sfaithfulness to us. It’s important to remember these stories, toput our lives in a larger context. The leaders of Israel often invited thepeople to renew their covenant with YHWH. We, too, must take a moment and renew our ownfaith.

What is our covenant with God and how dorenew our promises, our relationship, with God?

At our Baptism, there are two primary events: our lives are bound to God and we are boundto one another. The water of baptism signifies a new birthinto the life, death and resurrection of Christ. This means that God’s mercy and grace are aguarantee; they are sure and certain. This new life is the one thing we all have incommon. Because we are all members of Christ, we are members of each other. This is how we become Church; our faithunites us.

The gift of Baptism does not require aresponse. Yet, as our faith matures, we do respond. As we begin to claim our faith, we do respond to God’s gift of grace andmercy.

Our Baptismal Covenant defines this in twoways: our beliefs and our way of life. As Christians, we claim One God who is our Creator,Redeemer and Sustainer. This claim means we forsake all other gods’power in our life. This means thatbefore all other things, we follow Christ. It influences every aspect of our lives;

it influences the way we live. We become more and more inclined to forgive, to work for justiceand peace, and to serveothers. Our Baptism does more than declare what webelieve, it is the beginning of a way of life.

We renew this Covenant, the Baptismal Covenant, every time we baptize. Several things happen during thisrenewal. First, we remember that we are notalone. We renew the Baptismal Covenant as a community. This is a faithful reminder that the journey offaith is more than an individual experience. We make these promises together; we are a peopleof faith and a community of faith. Second, the response to each way of theCovenant is: “I will, with God’s help.” It is akin to Joshua questioning theIsraelites. It is a faithful reminder that these are noteasy promises; this is not an easyway. It is by the grace of God that we are able tobe faithful. At the end, a remarkable thing happens: we find that, once again, we are bound to God and one another.

Today, Joshua renews Israel’s covenant withYHWH. Then, he places a stone in their midst as awitness to their promises. This is a common tradition in Ancient Israel, akin to building analtar in a holy place.

We do not have a Baptism today. Yet, today, we make a promise. Our Stewardship Ingathering is one way thatwe renew our commitment to Christ’s life in our midst. As members of Trinity Church, our ministries are an outpouring of our Baptismal promises.

Our pledges of financial support arewitnesses to the ongoing ministry of Christ in our midst. Generations of faithful parishioners createda way for us today. They made a choiceto serve God here, in this place. Today, we make the same choice. And our pledge cards are our witnesses. As we place them on the altar, we make achoice: to serve God here, in this place.

If you’ve made a pledge to TrinityChurch. Thank you. Thank you for your support and trust.

If you’ve not made a pledge, I ask you to explore the ministries of Trinityand your life here. I hope you’ve founda safe, inviting place to experience Christ in your life. I hope that you’ve found a way to expressyour own vocation and ministry here. I hope you will reconsider and make a pledge as a witness to your lifein Christ and Christ’s work here.

No matter what: I hope we all leave here refreshed, renewedand ready to serve God with our whole lives. This is who we are: faithful stewards of Christ’s body, theChurch. May God grant us the strength and courage toserve God in all that we do.

This is Stewardship: Proper 24 Year A

2011-11-04T14:22:00.001-04:00

I’ma huge WUKY listener. Beforethat, I listened to KERA and KXT. Andthere’s always WWNO. Now,with the internet, I can listen to any of them whenever I want, depending on mymood. Sometimes,I even listen to KSKA. Theseare all public radio stations and each one is different. I’mcurrently in love with WUKY because I love the music.

There’sonly one problem: pledge drives. Iyearn for a button on my radio that allows me to skip the pledge drive. Y’know,one that says, “I’m excused because I already made my pledge.” Thereis no button, however. Instead,twice a year, I faithfully listen (orsometimes I don’t).

Ican almost hear the conversation:

I love church. Right now, I attend Trinity. Before that, I was a member of ChristChurch. I grew up, though, at Christ the King. And sometimes I attend The PresbyterianChurch. I like them all for different reasons and, most Sundays, I always feel uplifted, ready to take on theweek. There’s only one problem: Stewardship. It’s so uncomfortable talking aboutmoney. I always put something in the plate. I know churches have to raise money and we should all give. It’s just not why I go to church.

Now,maybe I’m just being a cynic. Ormaybe I’m projecting my own frustration onto congregations. Maybesome people really enjoy talking about stewardship (ifso, I’d love for you to be next year’s Stewardship Chair; let’s talk). Mycynicism is my own frustration that stewardship and money have become so mixedup: AnnualGiving campaigns synonymous with Stewardship campaigns.

Likeyou, I’ve heard many stewardship sermons. Mostof them were inspiring. Evenif uninspiring, they were always right; itis our responsibility to care for the church. Today,I add my voice to the mix. Perhapsmy words will be inspiring; at least, I hope you agree with me thatwe are stewards of the church. Today,I offer my first stewardship sermon.

Ifind it ironic, that, of all days in the lectionary, today is the day Jesus isconfronted about taxes. ThePharisees and scribes are upset. Jesushas just told three parables that essentially describe all of their negative character traits. Inthe parable of the two sons, they are the unrighteous son who forsakes hiscommitment to his father. Inthe parable of the wicked tenants, they are the tenants who deny the authorityof the landowner. Then,in the wedding banquet parable, they are unprepared for the coming of God’skingdom. Eachdescription has one root problem: thePharisees and Scribes are corrupted by their authority and power. Thiscritique does not make them happy. Morethan that, Jesus threatens them: thecrowds give him authority and he claims this as the authority of God. Theyrespond to Jesus’ critique with trickery. Ratherthan confront him themselves, theysend in their disciples and some Herodians (political friends of Herod). Thereare so many levels of trickery here, Ican’t keep track of them all. Whatit comes down to is this: whateverJesus says is wrong and, therefore, a rebel. If the Pharisees and scribes can entrap him as a rebel, then they caneasily get rid of him.

Only,in typical Jesus fashion, he turns everything around. Heasks to see a coin. Here’sthe thing: the coin bore the image of Caesar. Inthe Roman Empire, Caesar was divine. ThePharisees, then, felt that carrying the coin and paying taxes was idolatrous. TheHerodians, meanwhile, were pro-tax, pro-Roman. The simple fact that they carry the coins makes them idolaters in theminds of the Pharisees. Except,now they are their allies. And,when the coin is revealed, Jesus, onceagain, exposesthe corruption of the Pharisees.

Thepoint of the Gospel is not really about taxes; it’snot why the disciples and Herodians ask the question and it’snot why Jesus answers. ThePharisees and scribes find their authority in telling people what it means tobe faithful to Yahweh. Thisway, their way, centers on the law: theTorah’s 613 commandments. Jesus’way follows one law, one commandment: lovethe Lord your God with all your heart, your mind and your soul. Heresponds to the question about taxes in the same vein: “Givetherefore to the emperor the things that are the emperor’s, and to God thethings that are God’s.” Now,I cannot pretend to fully understand Jesus’ words here. Indeed,I believe I am only beginning tounderstand them. And,I understand enough to know that if we believe God is the creator, then all ofcreation is God’s. Itdoesn’t matter, then, what we give to the emperor. What matters is how we return our lives toGod. Thepoint of the Gospel is how we live a life of faith, alife that follows God’s way.

Thisis how I understand it. Mylife is not my own. Godgave me the gift of this life andmy faith, my belief, requires me to give this life back to God. Thereis no correct percentage or amount. Instead,my purpose, my vocation is to serve God with my whole life. Thisis path of discipleship; itis also stewardship: caringfor something that does not belong to us.

Churchis one of the places where we go to experience God. Weexperience God in our families, in our community and in our worship. Maybeone of the readings suddenly speaks wisdom and discernment in our lives. Maybea smile, handshake or hug during the peace reminds us we’re not alone. Maybewhen we receive the bread and wine, we experience God’s grace and mercy in ourlives. Wemay claim these things (wisdom,community, mercy) asour own. Orwe may understand them as gifts from God. Ifwe understand that they are gifts, thenwe know that they are God’s andwe are stewards of them. Asstewards of God’s gifts in our lives, wemust offer them back to God. Howdo we return these to God? Weoffer our lives as a vehicle for others to experience God’s gifts in theirlives.

Overthe next few weeks, you will receive several pleas to support Trinityfinancially. Ihope you will make a pledge to our operating budget for 2012. Ihope you make a pledge not because you “should” oralways have. Ihope you pledge because somewhere or sometime along the way, you experiencedGod’s grace here. Ihope you make your pledge with the confidence that Trinity will offer thatexperience to someone else. Itmay sometimes feel that Stewardship is like an annual giving campaign: give inorder to receive. Thisis not an annual giving campaign. Thisis Stewardship: givingas an offering to God withhope thatthe gifts we receive here will grow forthe sake of God’s kingdom.

Did you hear the one about the King and the Wedding Banquet?: Proper 23 Year A

2011-11-04T13:49:00.000-04:00

Thisis what I imagine: afeast, a table full of glorious food. There is roast lamb and potatoes, plates of olives and hummus, tomatoes,cucumbers and cheese. Thetable is set for hundreds, thousands, of guests. Thehost sits, waiting anxiously for the guests. Onlyno one comes. Thehall is empty.

Canyou imagine: thefood wasted, the host disappointed and discouraged; not once but twice.

Now, ifyou or I hosted a party and no one came, wemight get angry or disappointed. Aking, though, that is a bit different, kingsare powerful, they demand attention; theyare used to getting their way.

Andin today’s parable, it is true that the king is snubbed. Itis also true that the king is attacked: hisslaves are “seized, mistreated and killed.” Ido not know one king who does not respond to violence with violence.

Theking in today’s parable is embarrassed and abused. Inhis anger, the king attacks his new enemies. Theking uses his power to react, to punish those who insult him.

Thisis what I imagine: theking strides into the castle, sweaty from battle. Throwinghis armor towards his slave, hegives the next command, “Go into the city and invite everyone youfind to the wedding banquet." Theslave cowers as he backs out of the room in anxious obedience.

Thetwist of the parable comes at the very end. Fromthe beginning, the story seems to follow a script we all know: banquets,kings and the drama of kingdoms. Then,the unexpected happens; theking sees something we do not: aguest without a wedding robe. Asthe king strides forward, the possibilities are endless: maybehe will offer him a robe; perhapsthere will be hand-to-hand combat. Theman, though, is speechless. Theking does more than throw him out. Hecondemns him. Theparable leaves us wondering what just happened and why; what does it all mean.

Forthe last three weeks, wehave listened to some difficult parables, especiallythe last two. Lastweek’s images of the landowner and his tenants alongwith this week’s image of the king disturbme.

Inthe context of every day storytelling, theymight be normal, average characters. Inthe Gospels, theycould offer insight into God’s way in the midst of the culture. InMatthew’s Gospel, theiraggression and violence seem contrary to Jesus’ acts of mercy.

Overthe last few weeks, I’vestudied many commentaries on these parables. Ifind none of them satisfying. Here’swhy: eachcommentator turns these parables into specific allegories. Theseallegories pair each character with a knownhistorical event. Theyalso pair the main figures, the landowner and the king, with God. Readin this way, theseparables are not portraits of God’s mercy or forgiveness. Instead,they portray God as one who seeks vengeance on all who rebel against God’skingdom.

Now,this may be true: Godmay be vengeful and destroy those who rebel against God’s kingdom. Irealize that the reading from Exodus does portray God’s anger at the Israelites. However,the Exodus reading also portrays the mercy of God. Ibelieve that God’s mercy and love for creation gracefullyovercomes wrath, vengeance and anger.

So,I do not easily accept the commentaries I’ve read. Instead,I want to challenge them. Iwant to imagine the other interpretations and meanings of the parables.

Thisis the purpose of a parable: to invite us into God’s story. Everygood story entices the reader or listener to imagine ourselves in thestory. Overtime, our place in the story shifts and changes. Astory with only one meaning is one-dimensional and, eventually, we outgrow thosestories. Jesus’parables are multi-dimensional;

theyleave space for us to find ourselves in the story, evenas we grow and change.

Theparables are also part of a larger story, the story of the Gospels. Manyof the parables are in each of the Gospels. However,rarely are they in the same order or surrounded by the same material. Forexample, a story, much like today’s, appears in chapter 14 of Luke’s Gospel. Yet,in Luke’s Gospel, the parable focuses on those who accept the invitation to the banquet. Infact, in Luke’s Gospel, thereis no man without a wedding robe, no weeping andgnashing of teeth. Lukewrote his Gospel for wealthy Gentiles. Hefocuses on humility and generosity, care for the poor andsick. Matthew,on the other hand, is writing for a Jewish community exiled from the Temple andsynagogue. Hefocuses on how Jesus’ teachings weave together with the law and theprophets. Theparable, then, takes on a different character and meaning in each Gospel.

Inthe context of Matthew’s Gospel, one thing is clear: theseparables are for the Pharisees and the scribes. Weknow that under the Pharisees and scribes the law had become unbearablystrict. Inmany ways, the Pharisees and scribes commitment to the law outweighed theircommitment to God. Thepath of salvation, from their perspective, is only through the law; theyhave forgotten the mercy and forgiveness of God.

ThePharisees and scribes are the ones the people turn to for access andunderstanding of God. However,because of their corruption, instead of leading people to God, they have becomebarriers. Whenthey confront Jesus on his authority, he uses these parables to confront them.

Imaginethis. Whatif the Pharisees and the scribes interpret themselves as the landowner, tenantsor king? Would they delight in hearing themselvesportrayed with such uncontrolled violence and aggression? Whatif the man without a wedding robe is Jesus? Whatif the disciples, and all those who the Pharisees and the scribes reject, arethe slaves? Whatdo these parables reveal about us?

Weknow that there were selfish landowners who denied their tenants enough fruitof the land to live. Wecan imagine that these tenants would eventually lash out at those tyrants andreject their authority. Weknow that there are kings who snubbed by the elite in their kingdom andsuffered rebellion. Wecan imagine that these kings, in their self-righteousness, would reject theguest who can help them. Wecan imagine that our selfishness and self-righteousness stand as barriers toour experience of God.

Thisis what I know.

EverySunday we prepare a simple meal of bread and wine. Itis not fancy or extravagant. Thismeal is the same meal Jesus shared with his disciples. Itis the same meal where he offered his life to them that they would experiencethe grace of God. EverySunday, we invite Jesus to our table and he comes. EverySunday he meets us here, clothed in the grace and mercy of God. Iknow that sometimes we cannot accept his offer of grace; thatthere are barriers, stumbling blocks, thingsin our lives that keep us from accepting God’s grace. Ialso know that Jesus is still meets us here, he still comes to the banquet,every week. Iknow he is ready to transform our lives with the gift of hope and the wisdom ofGod’s mercy.

Thanksbe to God!

Letting God Fall In: Proper 22 Year A

2011-11-04T13:18:00.001-04:00

Let’sgo back to the beginning; allthe way back; backto Genesis: “Inthe beginning, when God created the heavens and the earth…” Whatfollows is the story of creation: water,land, sun, moon, animals, plants,

and,of course, Adam and Eve. Thisis not just any beginning. Thisis our beginning.

Likeany good story, there is a twist. Somethinggoes wrong and nothing is ever the same. Fromthe moment Eve and Adam eat of that fruit, creation presses onward yearning forGod.

Sothe story, our story, grows. Wetell stories of our ancestors surviving floods and raising buildings to reachto God. Weremember how the Israelites wandered in the desert and the Law given toMoses. Welisten as the prophets and the people struggle with the call to follow the law,to love God. Itis all one story: the story of God’s people.

Thepeople of Israel are central to this story. Indeed,their story takes up the majority ofthe Hebrew Scriptures. Theirstory begins in Exodus. Therethey escape captivity in Egypt and wander the desert for forty years. Alongthe way, a lot of things happen, a lot of things. AndMoses is a central character.

Mosesis so important he gets his own book: Deuteronomy. Deuteronomyis 34 chapters long andit is Moses’ last speech.

Thepeople of Israel stand at the edge of the Promised Land and Moses isdying. Herehe tells the story, at least three times, of Israel’s relationship with YHWH. (Itis akin to listening to your grandfather tell you the same story three times ina row: youfeel compelled to listen despite the high potential for boredom.)

(I know, right nowyou’re thinking, “Wait. Did we read fromDeuteronomy?

What did I miss?” Trust me, it’ll all come together…Ihope.)

Inchapter six, Moses says to the people,

Hear, O Israel: The Lord isour God, the Lord alone. You shall love the Lord your Godwith all your heart, and with all your soul, and with all your might. Keep these words that I am commanding youtoday in your heart. Recite them to your children and talk about them when you are at home and when you are away,when you lie down and when you rise. Bind them as a sign on your hand, fix them as an emblem on yourforehead, and write them on the doorposts of your house and on your gates.

Theseare perhaps some of my favorite pieces of scripture; theyare the reason that we still find tiny scrolls, mezuzahs, attached to the doorways of houses: theycontain the first verse of what I just read. Thisis the shema y’israel prayer and iscenterpiece of morning and evening Jewish services. Thetradition is to touch the scroll as you pass the doorpost. Itis a reminder of the first commandment, the greatcommandment. Thisis the core of Israel’s life: follow this commandment and you find YHWH.

Lastweek, I had the pleasure of being with Brother Curtis Almquist. Heis the former superior of the Society of St. John the Evangelist, an EpiscopalOrder in Massachusetts. Itis my privilege to say I’ve known Curtis a long time; I’ve learned a lot fromhim. Hislectures were on failure, disappointment, silence and solitude.

Curtisbegan his talk on failure and disappointment with these verses fromDeuteronomy. Hewondered the impact of placing the Torah, the shema, on our hearts. Hesaid, “TheTorah is laid on our hearts so that when our hearts break, God will fall in andwe will remember.” Andit is the re-membering, the rediscovery of whose and who we are, that heals the broken heart.

Failureand disappointment, then, are not the end, theyare invitations to experience God in our lives.

Imentioned last week that Paul’s letter to the Philippians is a letter offriendship. Paulhad a special relationship with the community in Philippi. Whileestablishing The Church in Philippi, Paulexperienced dramatic persecution.

Acts16 tells us that the authorities dragged Paul, along with Silas, into themarketplace. Therethey were attacked, flogged and imprisoned. Ofcourse, this is not the end of Paul’s story. Instead,the jailer is converted, Paul and Silas areset free, and many came tobelieve in Christ. AfterPaul leaves Philippi, an extraordinary thing happens: thepeople begin supporting him financially and he accepts their support. ThePhilippians community was extremely poor and it is uncommon for Paul to acceptfinancial support. Hisacceptance of their gifts indicates a particular relationship: they appear tobe the fruits of their friendship.

Paul’sletter to the Philippians, then, is a deeply personal and letter. Paulspeaks frankly about his own life and faith. He writes,

For [Christ’s] sake I have suffered the lossof all things, and I regard them as rubbish, in order that I may gain Christand be found in him…I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death…

Beforehis conversion, Paul was the ultimate Jew. Hefollowed every word of the law; hisbelief in the law as the path tosalvation wasso strong, hepersecuted those who did not believe. Then,something happened, and everything changed. Paulbecame zealous for Christ: hegives his entire life, empties himself, on behalf of Christ.

Chapter9 of Acts tells the story of how Paul’s life changed. Themoment, though, that stays with me,

isthe moment when Paul is relieved of his blindness,

Andimmediately something like scales fell from his eyes, andhis sight was restored. Thenhe got up and was baptized, andafter taking some food, he regained his strength.

Thisis one of those moments in life, one of those dramaticshifts, when nothing is ever the same. Somewherealong the way, Paul’senthusiasm for the law was corrupted. Hispassion was fueled, not by God’s way, but by Paul’s way: his confidence andself-righteousness. Then,during those three days of blindness, Paul’sheart breaks and God falls in. Hebegins to remember who and whose he is.

“Hear,O Israel: The Lord isour God, the Lord alone.

Youshall love the Lord your God with all your heart, and with all yoursoul, andwith all your might.

Keepthese words that I am commanding you today in your heart...”

Whoare you? Whoam I?

Weare children of God, created by God with vision and purpose.

Alongthe way, our lives will twist and turn, every life does. Scripturetells a story of a God who never leaves us, no matter what. Godconsistently remains actively at work in our world and our lives. Inthe words of Brother Almquist, “God is very frugal and wastes nothing.” Weare part of God’s story and our hearts will break. Thegood news is that when they break God will fall in; wewill remember who and whose we are. Wewill return and find new life through the grace and mercy of God.

Thanksbe to God!

Mutual Love and Friendship: Proper 21 Year A

2011-11-04T12:50:00.001-04:00

Lastweekend, our vestry held a four hour working retreat. Wewere led by a colleague and friend, TheReverend Ron Pogue, Interim Rector of Good Shepherd in Lexington. Wechoose to have this retreat for one reason: weare still in transition.

Ourcurrent vestry has been frozen for two years. Inother words, there’sbeen no election of new vestry members during the search for a Rector. Thismeans that some of our vestry members have served for four years. Theirleadership was especially vital to the life of Trinity during the interim: ensuring the most basic aspects of our lifetogether continued. Now,as they transition off the vestry, we do not want to lose their input. Nowis the time to capture their knowledge, wisdom and discernment for the futureof Trinity.

Webegan with the usual “getting to know you” games andthen Ron asked us an interesting question: IfTrinity’s doors were permanently locked, closed permanently, what would thecommunity miss? Ofcourse, we know what we would miss. Thetwist of the question is what the communitywould miss. Saidanother way: howdoes our community, Danville/Boyle County, know us?

It’san interesting question. Forme, it evokes more questions. How do we, Trinity Church, want to beknown? Who are we as a community? What inspires us to open our Red Doors, not only on Sundays? Who does God call us, Trinity Church, tobe?

Myguess is that right now, today, ifwe passed out slips of paper to answer these questions, therewould be many answers. Andeach one would be sufficient, satisfactory, accurate. Asthe vestry sought to answer this question, we sought to be faithful: faithfulto our Church and faithful to God.

Idon’t usually preach on all three readings. It’san intimidating task: drawinga connection between three readings written over a period of thousands ofyears. Yet,as I studied this week’s readings, Ifound at least one consistency. Together,our readings paint a portrait of God and call us deeper into Discipleship.

Let’sbegin with Exodus.

Overthe last few weeks, the Book of Exodus has described Israel’s slavery andescape from Egypt. Wewitnessed Moses and the burning bush, the feast of thePassover and the parting ofthe Red Sea.

Now,we hear the complaining of Israel. Lastweek, they were desperate for food. Thisweek they want water. Wemay laugh or chuckle at their whining, but we can’t really blame them. Howmany times do we find ourselves in the same position? Theirony is that God always provides exactly what the Israelites,

whatwe, need. God’sprovisions may be unexpected: alight, flaky frostlike substance for food and water from a rock. Nonetheless,the readings remind us: Godis reliable; wecan trust God for all our needs

Thenthere’s Paul’s letter to the Philippians. Likemost, if not all, of Paul’s letter, the letter to the Philippians is a letterof support. Paul’sbasic aim is to unite the belief and practices of each community heserves.

Forthe people of Philippi, Paul focuses on the value of friendship. Thisfriendship is the bond we have with Christ. Ourexperience of Christ’s love, God’s grace, binds us to one another. Thisis not a new theme for Paul or for us. Inhis letter to the Philippians, though, friendshipis where spreading the Gospel begins. Thiskind of friendship requires two things: loveof Christ and love for one another. Thislove urges them to grow and be transformed by Christ. Italso makes them a bold proclamation of the Gospel. Thecommunity, then, must have two core values: followingChrist’s humility and living in mutual love.

Thesecore values are centered in the person of Christ. Thehymn found in the middle of today’s passage is an ancient hymn, a song of theearly church. Itemphasizes Christ’s humility and obedience. Theroot words for the Greek word obediencemean to listen; it’s opposite is to be deaf. Obedience,then, requires us to listen, to hear and follow God’s call. Thehymn makes it clear that Jesus is a humble leader. Hesets aside his desires and listens for God. Heearnestly seeks to remove all the barriers, including humanity’s deafness, to followGod. Paulmakes it clear that we must do the same. Wemust set our selves aside, our desires, setting aside everybarrier in order to hear andfollow God. Thisincludes putting the needs of others before our own, living in service toone another. Thisis Discipleship: living in mutual loveand friendship for the sake ofChrist and the Gospel.

Wedo this by the sharing of the Spirit and following Christ’s humbleleadership.

Thisbrings me to the Gospel. Todaywe have another parable, anotherstory of God’s kingdom. Itis the story of one son who says Yes and does nothing. Theother says No, then changes his mind and goes.

Theparable is told in the context of Jesus’ confrontation with the Pharisees andthe Scribes. (Thisportion is excluded in our reading today.) They,of course, are trying to entrap Him. And,He, in turn, entraps them.

ThePharisees and Scribes question Jesus’ authority; Heturns to the authority of John. ThePharisees and Scribes, protectingtheir authority and power, willnot answer Jesus. AndJesus tells this parable.

Theparable is rather easy to interpret. Godcalls each of us to participate in the work of God’s kingdom. Thereare some who claim to participate; yet,they are deaf to God’s activity in the world. Andthere are others who, initially balk at the call, then something happens. Theybecome witnesses to God in their midst and full participants in God’s work inthe world. Jesusmakes it clear: bytheir refusal to participate in Hislife, thePharisees and scribes are aliens of God’s kingdom. Thosewho follow Christ, who are transformedby Discipleship, arebearers of God’s kingdom.

Together,then, these three readings are guides for our community. Likethe people of Israel, we must trust God. Godhas already given us all we need and this will not stop. Aswe grow and are transformed, Godwill continue to give us all weneed.

Meanwhile,we must root ourselves in the humility and love of Christ. Ourhumility is a reflection of God’s grace known to us in the love of Christ. Thislove will transform us as we seek to serve others and make us bold as weproclaim the Gospel. Finally,the parable reminds us that even our “No” can be transformed. Aswe witness God’s work, our faith will grow and we will hear God’s call in ourlives.

TheVestry will be working over the next few months to make space for us tolisten. Theywill work to ensure that our parish runs smoothly: consistent worship, budgetand ministry. Itis our hope that this consistency will remind us to rely on God and draw uscloser to one another. Fromthere, we hope that we will do more than hear the call into the vineyard. Itis our hope that this work will call us deeper into God’s purpose and align uscloser to God’s way. Andwe hope that you will join the Vestry in this work. Iknow some of you already have. Maybeyou’re called to serve in worship, serve on a committee or lead a fellowshipevent. Thereare many ways to share your faith and proclaim the Gospel. AndGod calls us each to be full participants and witnesses to Christ’s love in ourmidst.

Finally, itis Christ’s love that will care for us, bindus to one another andtransform us. Itis Christ’s love that will guide us into the future.

Getting What We Deserve: Proper 20 Year A

2011-11-04T12:33:00.000-04:00

At the edge of 6^th streetand I-35 in Austin Texas there was a small, ramshackle building. From the outside, you might imagineit is a storage room. Instead, every night about fifty mencall this place home or, at least, shelter for the night.

In the morning, these men stood outside and waited. They are day laborers, men whoseincome depends on a daily work. They have no salary, no budget. They depend on the contractors whopick them up in the morning and their promise of a daily wage.

The irony is many of these men usevery little of their wages on themselves. Many of them have family living inother cities. They have come to Austin because theclimate and economy promises the most work in a year. They save enough for meager meals anda bed. Everything else is given away tothose they love.

I came to know some of these menwhile I was in seminary. Every Friday a group of us would takehomemade bean burritos, fruit and water down to the shelter. We knew there was not much day laborover the weekend and, for some, this would be their only meal. We began to learn their names and sharestories.

We talked about our families and, ofcourse, Jesus. By the time I graduated and leftAustin, these men were imprinted on my life. And it is their faces I imagine whenI hear Jesus’ parable of the laborers in the vineyard today.

They know, more than I, what it meansto work for that daily wage. They know, more than I, thefrustration of watching those who work less be paid the same amount. They know, more than I, how it feelsto live at the mercy of the landowner and his justice.

I wonder how they would respond tothis parable. Would they, like me, find itshocking? Would the story offend or frustratethem? Would they identify with those who grumble orthose who rejoice in the unexpected income?

Which brings me to the question, whoare we in this parable? Do werejoice at God’s abundance or do we grumble about those who we deem unworthy?

A rich young man comes to Jesus andsays, “Teacher, what good deed must I do to have eternal life?”

Jesus says, “Why do you ask me aboutwhat is good? There is only one who isgood. If you wish to enter into life,keep the commandments.” The rich young man getsfrustrated. He has kept all the commandments andhe wants more. He wants security. He wants to know for sure. He wants to be perfect. Jesus says, “…go, sell yourpossessions, and give the money to the poor, and you have will have treasure inheaven; then come, follow me.” And the rich young man leaves burdened byJesus’ answer.

Interestingly, it is the discipleswho are upset by Jesus’ teaching. Peter seems especially frustratedsaying to Jesus,“Look, we have left everything andfollowed you. What then will we have?” In this moment, Peter and the richyoung man are the same. Peter wants security. Peter wants to know he’s reachedperfection.

And he wants his reward. He wants to know that all the sacrificeshe has made are worth it.

Unlike the rich young man, Peter can leave satisfied. Jesus promises all those who followhim heavenly glory.

Yet, thereis one hitch. Jesus says to Peter, “…many who arefirst will be last, and the last will be first.”

And he tells the parable of the laborersin the vineyard.

Peter has his promise, hisreward. Yet, the reward is not only for him:one who has followed Jesus from the very beginning. The promise of eternal life, a lifebound to God forever, is for anyone who follows. Ultimately, it’s not about how good weare or reaching perfection. Indeed, there are some who never comeclose to perfection and receive the same heavenly glory.

I wonder how Peter felt hearing thisstory. Did he imagine himself as first andbalk at the thought of being last? Was the promise of his rewardsatisfaction enough? Or did he grumble at the thought of the richyoung man sharing his heavenly glory?

Which brings me to the question, howdoes this story make us feel?

Maybe we place ourselves at the frontof the line. We work hard. We try to be good. We know there are rewards for beinggood and working hard. And this belief gets mixed up in our theology. In other words, we are tempted tobelieve we can earn God’s love. We’re often tempted to believe all ofour hard work and goodness pays off in a great heavenly reward.

Maybe we place ourselves last, at theback of the line. Maybe we are like the rich youngman. Overburdened by our possessions, weare unable to leave everything and follow Christ. We know when we have failed. We know there are consequences whenwe are not good. We have a keen sense that we do notdeserve any reward, earthly or heavenly.

Those of us burdened by mistakes andfailures are hindered by fear. Our fear keeps us from takingopportunities that might align our lives with God.

Those of us who see ourselves as goodand righteous become self-righteous. We become dependent on our goodnessand forget God’s goodness.

And we are ALL quick to judge oneanother’s reward.

There is one thread that binds ustogether. We all depend on God’s mercy. The day laborers need a dailywage. Whether hired at morning or dusk,their life depends on the wage they are promised. We need God’s mercy. Whether our self-righteousness oranxiety threatens to overwhelm us, we depend on God’s promise.

Jesus saysto Peter, “…everyone who has left houses or brothers or sisters or father ormother or children or fields, for my name’s sake, will receive a hundredfold,and will inherit eternal life…” Everyone who chooses to follow Christ chooses a new way tolive. It doesn’t matter when or how, thepoint is we receive a new life in Christ. This way of life binds us to God, nomatter what. That’s a promise.

World Series: Game 2

2011-10-21T10:20:00.000-04:00

Here's a short story made long...

Recently, a very close friend gave me the most wonderful, authentic compliment I've ever received. She told me that I am a "gatherer of wisdom." I spend my time reading, watching, listening, gathering because I believe that at some point it all weaves together; at some point, there is a revelation of God in the middle of our daily, ordinary lives. For this reason, I never just read a book or watch a movie. For me, at some point, I have to go deeper and contemplate, even if it's just a really good sandwich.

Last night, my husband and I watched the most wonderful baseball game. (Here's where the story gets long...) I want to tell you how we ended up there, sitting on the couch at 11 o'clock at night watching baseball.

In December of 2009 (I said: short story - long), I decided to teach myself how to knit. I discovered is that I needed some background noise, especially when unknotting the yarn (grrr...). At the time, football seemed to do the trick; however, all football fans know that there is an empty space left in our lives when the National Championship is over. That's when I discovered The Texas Rangers, not basesball, The Rangers. To be honest, it wasn't even really the sport; it was the commentator who hooked me. I loved listening to his voice and stories. Meanwhile, my husband started playing the guitar.

So, here we were sitting in our living room, baseball on the tv, me in my chair knitting, him on the couch playing guitar. And something happened. I don't know how to describe it other than: the moments of God's grace in our marriage became more frequent.

Fast forward to the fall of 2010. Some dear friends of ours shared some of their season tickets with us. And one warm evening, we found ourselves sitting six rows behind first base in Ranger stadium. No guitar. No knitting. Just some hot dogs, popcorn, beer, baseball and us. Talk about grace. It was wonderful. Fast forward to the ALCS PostSeason 2010. We found ourselves sitting in those very same seats as Texas won the ALCS! I don't think either one of us will forget it; it will always be a highlight of our life together.

A lot has happened in our lives since then. We moved to Kentucky in the Spring of 2011, far away from Ranger Stadium and, more than that, an incredible community of friends. The move, itself, is a revelation of God's grace for us and we are happy here. We miss our friends and we know this is where God calls us to be. AND: we had no tv. What I mean is: we had the actual television and no cable, not even an antenna. This was just one piece of this huge change in our lives and over the last six months we've made that particular adjustment fairly well. Despite this change, I followed The Rangers from afar and could see they were having a good, perhaps great, season.

AND THEN...THEY DID IT AGAIN! PostSeason ALCS Champions 2011! And we got cable: just so we could watch the world series.

Game 1 was a disappointment, perhaps it was because I was so excited. We let the kids stay up and watch the first inning. And this time there was no knitting (there was a little bit of guitar). Our attention, though, was on the game. And I was grumpy that we lost.

When I awoke Thursday, I made a deal with myself: I would only watch half of the game. I was tired and had 5 miles to run on Friday. We got half-way through the fourth inning and I couldn't leave. My husband pulled out the guitar. Every once in a while he would cheer his cheer: Go Baseball! Then, there was that fifth inning play: Kinsler and Andrus, doing their thing, and making a beautiful, beautiful play. And we needed runs. The score was 0-0. And then St. Louis scored. And I almost went to bed.

Now, let me tell you something about my day. I had had an exhausting day. I was tired. My emotions were thin. I was upset about some critique I received first thing in the morning. I was upset because my learning curve in my career right now is so steep. I was frustrated because I cannot MAKE something happen. And I felt as if I was watching my day play out on the baseball field. At that moment, I felt like The Rangers would lose and that was not good.

And then...they won! They won because they played like a team. They worked together: each one offering his particular gifts and skills to the game.

This brings me to my point: in that moment, they were a living image of Church, community working together by authentically offering their gifts to something larger than themselves. This is why I gather; this is why I listen; this is why I watch: because at some point, God's wisdom is revealed and, for a brief moment, I understand. We go eight innings offering our very best, which still seems inadequate, and, then, something happens. It's unexplainable, unknowable; it is a mystery. Yet, this "something" is the thing that unites us, gives us hope and reminds that there is always one more inning.

Maybe it is just baseball. Maybe I wouldn't feel this way if they hadn't won. Perhaps my St. Louis friends disagree with me because their team didn't win. Except, St. Louis played an incredible game last night. I saw it in them too: offering their best, which may have felt inadequate, yet they still had those moments when the team worked together. I know, I know: the analogy breaks down eventually.

And, I wanted to say, out loud, to God: Thank you. I get it. I understand: it's not about me. It's about us, working together, offering ourselves back to God with the hope that something will happen. And that "thing", that mystery, will draw us closer to one another and, most of all, to God. Thanks be to God!

Peace be with you,
Amy

A Dream for the Future: Proper 19 Year A

2011-09-12T13:47:00.000-04:00

The last time I preached a sermon on the events of September 11 2001 was ten years ago. I was a senior in seminary. It was supposed to be about stewardship; y’know, a sermon that would evoke the generosity of each member. In some ways, it was a sermon on stewardship: a call to turn to God in the face of such great tragedy.

This past week has been full of remembrances. The newspapers, radio and television compel us to re-live that day. I remember two things about September 11, 2001. I remember my run that morning, hours before planes and towers fell to the earth. It was still dark outside and I remember watching the planes fly overhead. I did this during every run because I was always fascinated by the way their bellies light up. And I remember sitting with my friends, John and Ann, as they talked with their children. I remember being grateful for the wisdom of parents and that I was not a parent.

In my sermon from 2001, I wrote this: “ I feel that I am now living in a world of chaos. I want, somehow, to make sense of what happened…my heart struggles…I am sad, angry, confused, overwhelmed and I am afraid. What will happen to the world that I knew on September 10^th?” I remember feeling all of these emotions and struggling to write that sermon. I remember feeling that the world would never be the same.

And, indeed, the world is not the same. Over the last decade, we’ve seen a lot of change. For instance, we now have smart phones. There’s also Facebook and every other social networking media. For the last decade, we’ve also been at war. Our literature now focuses on non-fiction, especially about the Middle East and Islam. We watch more news, reality television, and dramas focused on first responders and soldiers. And there’s no more showing up at the airport 30 minutes before your flight. Instead, we willingly submit to full body scans and carrying small bottles of shampoo, just in case. We cannot deny any of these changes and, even if we expected them, we were not prepared for them. I never imagined that my seven year old would text me from her father’s phone. I never imagined that I would drive a car that is powered by gas and an electric battery. I never imagined that I would one day try to explain to our son what happened on September 11 2001.

As we reflect on the last ten years, I hope we will begin to imagine the next ten years. How will we explain to the next generation what happened on 9/11, the days and years that followed? How will we be changed and transformed by our experience? Because it is not only our past that shapes us; our dreams, imagination and vision inspire and guide us into the future.

Matthew’s Gospel, written around the year 100, is more than the telling of Jesus’ life. It is a vision for the Church: a story that guides the Church closer to the kingdom of God. One quality of God’s kingdom is forgiveness. Matthew uses the words forgive 47 times in his Gospel, more than any other book in the New Testament. And Chapter 18 offers us the most explicit teachings on forgiveness. Last week, Jesus directed the Church in the practice of reconciliation. This week he tells us a parable.

Before we get to the parable, let’s take a moment and consider Peter. There are many reasons to admire Peter; one of them is that he always says what everyone else is thinking. Like, in Chapter 15, after Jesus tells another parable. And Peter is the one who asks for understanding: “Lord, explain this parable to us…”, he says.

And so, I can imagine, the disciples discussing Jesus’ mandate for reconciliation in the Church. They must’ve wondered: how often to do we have to do this? When do we have to do this? What about when someone does something unforgivable, do we still have to reconcile with one another? And it’s Peter who asks the question: “How many times do we forgive?” Peter is the voice of the Church, the voice of our humanity, wondering how we fulfill Jesus’ teaching.

Jesus answers Peter with a number. Scholars have spent reams of paper and hours of study on the number 77 (or is it 70 times 7?). Personally, I think it’s a sign of Jesus’ sense of humor (like when my children ask me how many of their vegetables they have to eat…). If we have to ask, then the answer may be a bit facetious. We all know the answer. How many times do we practice reconciliation; how many times must we forgive? We must live this way every time, all the time.

The one aspect of the parable I want to be sure is clear has to do, again, with numbers. The debt of the first slave is ten thousand talents. Biblical scholar, Eugene Boring, calculated the 10,000 talents exceed all the taxes of Syria, Phoenicia, Judea and Samaria. In other words, Jesus is being facetious. More than that, the extreme debt becomes a revelation of the master’s generosity. And the master’s generosity is really God’s generosity. Jesus’ hyperbole reveals the intensity of God’s love for creation.

Jesus goes on to contrast the master’s generosity with the slave’s hardened heart. Despite his own reprieve, the slave harasses and terrorizes another. It is as if the slave was never offered forgiveness or, at least, he never accepted it. And for this reason, he is held accountable: not for his financial debt, for the life of his fellow slave. The parable could be a story of transformation. Instead, it is a tale of judgment. Because the slave depends on his own righteousness, he is condemned.

And Jesus says, “So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.” The truth is very plain. To experience the grace of God in our lives, we must offer it freely to one another.

How often should we forgive? Every time, all the time, no matter what.

A friend of mine shared with me a story from 9/11. A reporter encountered a couple whose daughter died in the towers. The reporter, trying to offer comfort, said, “Well, I know that you will be able to go to your place of worship this weekend and there maybe you’ll find some consolation in your faith . . .” And the grieving mother replied, “No, we won’t be going to our place of worship this weekend ’cause we’re Christians, and we know what Jesus commands about forgiveness, and frankly, we’re just not ready for that yet. It’ll be some time before we’ll want to be with Jesus.” This story captures the tension between Peter and Jesus today: When do we forgive? How many times? All the time, every time, no matter what.

This is overwhelming to me. My thinking brain goes into overdrive arguing with myself about how this forgiveness thing works. And this is where I end: I know that I have, that WE have, all been offered a massive amount of forgiveness. Sometimes it is easy to receive this gift and then offer it to someone else. Most of the time, though, accepting and offering forgiveness is difficult.

This is why I love our baptismal covenant. The covenant reminds us that repentance and forgiveness are done by the grace and help of God. To know how deeply we are loved by God, we must accept God’s gift of forgiveness and mercy. To be transformed by God’s love, we offer God’s forgiveness and mercy to others. The truth is: it is not the commandment that is overwhelming; God’s love is overwhelming.

What will the next decade look like? What will our reflections on September 11, 2021 sound like? I don’t know. I do know that we make an impact on the future, we can shape the next decade.

May we receive the gift of God’s love, grace, mercy and forgiveness today, every day, no matter what. May God help us as we carry it with us, offering it to everyone we meet, all the time, no matter what. May forgiveness be our dream and vision for the future.

Loving and Living: Facing a New Future (Some thoughts on Grief)

2011-09-10T21:27:00.000-04:00

I have an overactive mind. It’s constantly working: thinking about what I need to do, writing sermons and reflections, thinking about the last book I read, reminding me about friends and family. Seriously: my mind and heart never stop.

And lately my mind has spent a lot of time on one topic: grief.

First, (well, really, first we moved across the country and then...) I read a wonderful book by Greg Garret about grief (Stories From the Edge: A Theology of Grief). It’s narrative theology (theology expressed through story) and served as a well-written reminder of all I believe about God and grief. Things like: God is in the midst of our suffering and God is bigger than any of our theology boxes. Most of all, this book brought me back to story and how important it is to tell our story. When we tell our stories, reflecting on our lives, we are telling God’s story, the ways God works in our lives and our world.

Secondly, many of my oldest and newest friends are experiencing grief. There are all kinds. One friend has just moved and she is grieving her old life while embracing the new. Another friend is grieving the death of a child. Still another friend is grieving the end of her marriage. There’s more. At times, I feel it is everywhere, all over. Each one is different and, at their core, they are similar. Each grief is a reminder that our lives are very fragile; we are very fragile. Indeed, life is so fragile that every life will crack, every life experiences death. And I find myself yearning for gentleness: that we would be gentle to ourselves and one another.

Thirdly, the tenth anniversary of 9/11 means that for weeks now everywhere I’ve turned there are stories about grief. And each story, though different, is the same. They are each stories of loss. When someone or something dies, we must confront the reality that their future is not ours. The moment grief begins is the moment when nothing will ever be the same.

As I sat in my car and wept over the 9/11 stories, I knew that I was not only crying for the grief of strangers. When I sat at my counter and cried over a friend’s blog, I knew I was not only crying with her. Those tears hold countless stories of my own: relationships ended or gone astray, loved ones who have died, changes in life that mean the future looks different than I thought or imagined.

I’m always tempted to hide these tears, store them up inside my heart. To allow them to flow freely means embracing the fragility and vulnerability of life. And this scares me. Yet, my faith in Jesus is quick to remind me about the power of vulnerability. Every time Jesus healed the sick, fed the poor, cared for the weak and neglected, he made himself vulnerable. His ministry made him an enemy of the Empire and a prime candidate for death on the cross. And his death, the most vulnerable act of God, led to the resurrection, the most powerful act of God. When we are able to live authentically, reveal the vulnerability of our hearts, risk the fragility of our lives, we make ourselves available to the power of new life.

And, oh, it is so hard. Loving and living; walking into a future that is new and different. This morning I took a deep breath and decided to try. I know I’m not the only one. I heard and tried to echo the refrain: be gentle, live gently. And I’m grateful, joyful, that we were able to meet each other and risk weaving our lives together. Because, frankly, I don’t want to live alone; I’d rather do this with you, even if it means I might lose you.

Peace be with you,

Amy

Dramatic Shifting: Proper 17 Year A

2011-09-09T12:39:00.000-04:00

Imagine someone who is selfless. In other words, who do you know that gives of themselves all the time? Maybe it’s a mom or dad who always puts their family first. Maybe it’s a missionary who travels the world serving the poor and lonely. Maybe it’s a teacher who takes time for every student. Often, we use dramatic stories to describe or define selflessness. I remember the billboard with a father pushing his son in a recumbent wheelchair. The son suffered some debilitating disease and, to raise money, they “ran” marathons together. This is, indeed, a selfless, impressive act. The ordinary, everyday selfless acts are just as important.

Today’s Gospel is one where I am quick to nod my head and not really listen: oh yes, I know this one. There is Peter’s blunder, something we’ve come to expect. Then, we have the challenging words of Jesus, which seem to sum up the Gospel. It’s all wrapped up nice and neat with an obscure Jesus saying that is just clear enough to scare me.

As a preacher, I often feel that I have nothing new to say. Think about all the sermons you’ve heard in your lifetime; how many do you remember? This is less a judgment on preaching and more a reflection of our reality: as much as things change, they stay the same. No matter the decade, century or millennium: Jesus’ message doesn’t really change. If we want to be his disciples, we must take up our cross; give up our lives; live selflessly.

(Here I told a joke. It was really funny. I practiced it all week. Bishop Sauls told it first, so I can't claim it. It's about a man being run down by a squirrel driving a car. On the third run, the squirrel stops, rolls down teh window and says to the man: "It's not that easy is it?")

Now, I realize that this analogy will not get us very far. However, “It’s not that easy is it…” could be the tagline for Jesus’ marketing campaign (perhaps a not very successful marketing campaign…) A few weeks ago we heard the story of Peter’s desire to walk on water. He doesn’t get very far and soon Jesus is pulling him out of the water saying, “You of little faith, why did you doubt?” I suppose this is Jesus’ kind way of saying, “It’s not that easy is it…” Like the squirrel dodging cars, the life of discipleship, following Jesus, is not easy. I don’t know anyone who hears the call to “take up their cross” and jumps at the first chance. And, this is what we do. The squirrel dodges cars; we seek to live for someone, something, other than ourselves.

I think that discipleship was hardest for Peter. I have no doubt that Peter loved Jesus: he was his teacher and his friend. I have no doubt that Peter believed Jesus is the Messiah. It is Peter’s belief and love for Christ that stand in his way.

Peter knows what it means to find the Messiah; at least, he thinks he knows. It means that Israel will have a new king; they will no longer live under the persecution of the Romans; they will be set free.

I don’t think Peter hears anything after Jesus begins to describe his betrayal and death. I think he must’ve been in shock or dismay. For Jesus to die, means that Peter’s reality, his belief, his understanding, must make a dramatic shift.

Now, I don’t know if you’ve experienced a dramatic shift in your life. If you have, then you know they change everything. I remember when our son, Jacob, was born five weeks early. He had trouble breathing, grunting they called it, and they took him away to the NICU. The next morning, the NICU doctor came by. I was all alone in the room and the only word I understood was ventilator. That morning began a slow process, where I experienced a dramatic shift. I began to confront everything I “knew” about parenting and love. I had to confront the reality that Jacob, and Elise, are not “ours.” God began to move my knowing from ownership to stewardship; that children are a gift from God entrusted to us as stewards of their lives. This one story is just an example of the many shifts our knowing takes in a lifetime. I hope we all have at least one story like Peters, a moment when we confront our “knowing.” These confrontations or shifts bring us to some deeper knowledge of ourselves and in our faith.

So, here is Peter, expecting a king, only to discover that God has given them something else, a Christ. Jesus makes it clear: what Peter wants is different from what God is doing. A human king fulfills a human desire for power and control. Jesus has not come to rule human lives. Jesus comes to rule human hearts.

As Peter rebukes Jesus, he is no longer a disciple, one who follows. Instead, in this moment, Peter tries to claim Jesus as his and mold him to his expectations. Jesus reprimands Peter because his discipleship is at stake. Jesus knows that Peter is a faithful disciple, the rock. He also knows that rocks can be stumbling blocks, obstructing the path of discipleship. This is a crucial moment for Peter and the Church. Jesus does not give into Peter’s way of thinking. Instead, he returns Peter’s rebuke with a reprimand and explanation.

The life of discipleship is not a life where all of our dreams come true, at least not the way we expect. The life of discipleship, the life of faith, is a life of service. This is isn’t only service to others: caring for the poor, feeding the hungry, loving our neighbors. A life of discipleship seeks to serve God before all others. It means diligently seeking God’s wisdom and desires for our lives and for creation. It means looking for Jesus everywhere, all the time, and serving him. We are disciples when our lives are ruled by God’s dream for all of creation: the dream of abundant life. This is hard work. It requires faith and diligence.

The good news is we don’t walk the path of discipleship alone. We have one another. Together we guide each other as we discern our role in God’s kingdom. And we have God.The final sentences of our Gospel serve as a reminder of God’s faithfulness. Whatever lies ahead, whatever the struggle, God is paying attention and will respond. It may not be the way we imagine and it will reveal the God’s glory in our lives and our world.

I want to end with a prayer from our prayer book. It is one of the collects for use after the Prayers of the People: it is a prayer that centers us. It reminds us what and who our lives are about. It guides us as we shift our hearts and thinking from our selves to God’s self.

Let us pray:

Almighty God, to whom our needs are known before we ask: Help us to ask only what accords with your will; and those good things which we dare not, or in our blindness cannot ask, grant us for the sake of your Son Jesus Christ our Lord. Amen.

Jesus and the Canaanite Woman: Year A Proper 15

2011-09-09T12:27:00.000-04:00

I love stories. This has been true my whole life. From a young age, I would curl up with a book and dive deep in the story. Or I would crawl into a lap and ask for a story. A well-told story has the ability to transfix and transport us. And, even when we use them to escape our world, they offer us a certain kind of wisdom. A good story provides a framework for meaning and understanding in our lives.

This is why I love the Bible: it is story. It is one great story after another describing the messiness of our lives and our relationship with God.

When a good story touches our lives and offers us meaning, we ask questions. Indeed, good stories leave us with questions. Why does Scarlet return to the plantation? Why did Elizabeth the First really never marry? Do we have the stamina and emotional strength to live on a raft for 46 days? The questions call us deeper into the story, understanding of our selves and our lives.

Have you ever felt really alone, scared, or both? Have you ever loved someone so much that you dreaded something happening to them? Have you ever watched someone you love suffer? This is how I imagine the Canaanite woman feels. Her daughter suffers from a brutal torment that she cannot heal. I can imagine that she sought every method, every cure, because she was afraid of losing her daughter.

When she approaches Jesus, he ignores her, refuses her and, then, she is reduced to begging. This is why the story of the Canaanite woman is, perhaps, my least favorite Jesus story. This Jesus is the not the compassionate Christ I call Lord. I often wonder if this were the only story we knew about Jesus, what would we think? And, I suppose, the reason I don’t like this story is because it scares me.

The encounter between the Canaanite woman and Jesus holds great potential for interpretation. When we ask questions about the details of this story, our answers guide us towards understanding. Questions like: why does Matthew include this story in his Gospel? What, if anything, does this story have to do with the controversy over purity? Why does Jesus move from Galilee towards the Gentile region? Why does the woman approach Jesus so persistent and aggressively? And why does Jesus refuse her and then seem to change his mind? What if we feel desperate for Jesus’ help and discover only silence or what feels like a refusal to help?

In first century Jerusalem, there were great divisions between Gentiles and Jews. These divisions grew as you moved into the countryside. This is especially true of the areas between Galilee, Tyre and Sidon. One of the prejudices that drove these divisions was based in the “purity laws.” In other words, there are laws in the Torah that strive to ensure the purity of the Israelite community. The root of these laws is the desire for a deep, whole relationship with God, YHWH. By the first century, the Pharisees and scribes had added stringent laws to those in the Torah. Gentiles, of course, did not follow any of these laws and, therefore, were impure. If a Jew even encountered a Gentile on the road, they risked impurity (hence the story of the Good Samaritan). These purity laws promoted more than prejudice. By the first century, Jews and Gentiles were enemies.

Matthew’s Gospel was written sometime around the second century for a Christian Jewish community. This community struggled to discern how The Law, being Jewish, and following Christ intersected. The writer of Matthew has several sources from his Gospel, including Mark. And this story from Mark’s Gospel mirrors directly some of their experience: the encounter between Jewish and Gentile disciples of Jesus. How would Matthew’s community resolve the purity laws and their relationships with Gentiles?

For a moment, imagine that it is first century Jerusalem and you’re Jewish. I know, a bit of stretch, but let’s give it a try. Imagine you’re sitting around a campfire hearing Matthew’s Gospel from beginning to end. There’s not the time, like we have, to examine each story. What you would notice, in the brief time it takes to share this encounter is this: Jesus is moving towards enemy Gentile country. Instinctively, you would agree with his initial refusal. And then, you would be overwhelmed by his actions.

By the time, the storyteller has moved on to the next set of healings, you would be left with this result: Jesus does more than speak with this woman; his compassion is SO great, he is SO moved by her faith, he heals her daughter INSTANTLY.

As a first century Jew, the story would shock you into examining your own prejudice and faith. As modern Christians, the story grabs our attention for different reasons: we wonder why Jesus refuses the woman. We find ourselves so surprised by Jesus’ initial refusal that we wonder about his character. Many Biblical interpreters chalk this up to Jesus’ full humanity, the prejudice he was taught as a child. Others remind us that the Israelites waited for a Messiah to save, first and foremost, their community: to be the next king of Israel.

Personally, Jesus’ refusal to help the woman puts a bit of fear in my faith. There is nothing I have experienced more distressing than to turn to Jesus for help and find only silence. I feel angry, frustrated and it strikes doubt into my heart. When this happens, I have to dig deep to persevere, to find hope, to keep turning to Christ.

The story of the Canaanite woman gives voice to this experience; it wonders about the character of God and our relationship with God. For Matthew’s community, this story is the beginning of healing between Jews and Gentiles. It is a reminder that Gentiles feel suffering as greatly and deeply as Jews.

The story, though, moves beyond this particularity. It is revelation that everyone, no matter their race, has the capacity for intense and deep faith in Christ. It reminds us of the vulnerability of faith; that faith demands our persistence, even when we feel the absence of God.

At the end of the story, the woman has asked for no more than crumbs, the smallest act of God’s mercy. This one request brings the instant healing of her daughter. In the face of this healing, so much is changed. The disciples must confront their prejudice. Jesus embraces his full ministry. The Canaanite woman experiences the mercy of Christ. Ultimately, the story is about transformation: the way our lives are transformed when we live primarily in service to God’s kingdom.

I know that God is working in each one of our lives and the life of our faith community. I do not know the specifics (I wish I did). This is what I know: each one of us is daily being transformed by our relationship with Christ. Perhaps it is as we witness or experience suffering. Perhaps it is as we witness and confront our expectations and prejudices. There are times when God feels very close and other times when God feels silent and unresponsive. The story of Jesus and the Canaanite women urges us to be persistent, to risk putting our faith in Christ, no matter the circumstance. Jesus’ response may not be what we expect but the story does make us a promise. It is the promise that nothing will thwart the wideness of God’s grace and mercy. It is the good news that even crumbs from God’s table are the Bread of Life.

Sometimes you're the windshield...Sometimes you're the bug

2011-09-02T09:50:00.000-04:00

I posted that as my Facebook status today. A friend commented, "sometimes you eat the bar...sometimes the bar eats you..." Yes! Yes indeed! And that bar for me is perfectionism, getting it right, doing well, making others and myself proud...oh dear! Why, why, why do I do this to myself...

I posted that facebook status because I am frustrated with the Church (as in the gigantic human organization that is ruled by its own sense of bureaucracy and entitlement). How did we get here? Who knew that the priesthood was full of administrative tasks? Things like making sure the membership roles are in order (when, in fact, it's been 30 years since anyone really spent time on them). Or organizing the newsletter, proofing bulletins or thinking about the table set-up for Christian Formation.

When I signed up to follow this thing we call "a call" (as if I actually heard God's voice on the other end of the phone saying "You Shall Go To Seminary" (I didn't by the way. It was more like a subtle voice guiding my heart and mind towards doing ordination)), I imagined moments of prayer, sitting with others as they made difficult and not-so-difficult decisions, studying the Bible and reading some good theology. I do do these things. Just not as much as I'd like. I'd rather invite you to serve on vestry (our governing board) than spend my time determining who is actually eligible to serve.

This leads me to my point: today I'm the bug and I also feel like the windshield. I feel torn between being an administrative leader, which demands my integrity to the order of the Church, and a pastoral leader who invites others to fully realize their vocation and ministry (whether or not they are actually on the membership roles or not...) If you know me, you know I'm a rule follower. You also know that God gave me a subversive streak. If you don't know me, consider that a confession. Today I sit wondering how to balance those two and giving thanks that our way of being Episcopal invites us to collaborative leadership. In other words, ultimately I am never a bug or a windshield by myself.

In the meanwhile, I have a sermon to finish, more sermons to post, a Dorothy Sayers mystery calling my name, a knitting project that needs some TLC and a family who deserve my best more than anyone else.

Like I said, sometimes your the windshield; sometimes you're the bug. May God grant us courage to be both.

The Wheat and the Weeds: Proper 11 Year A

2011-09-01T11:27:00.001-04:00

Think back two weeks. I know, I know. It’s almost an impossible task; I can barely remember yesterday. No worries, I will refresh our memories. That week, we heard Jesus praise John the Baptist and utter the comfortable words, “Come unto me all you that are weary and carrying heavy burdens…” Those words are part of a long section of Matthew’s Gospel.

The section actually begins with a question from John’s disciples, “Are you the one who is to come or are we to wait for another?” They are really asking: Jesus, who are you? Jesus’ answer is not very clear: “Go tell John what you hear and see: the blind receive their sight, the lame walk…etc.” Matthew’s Gospel, though, is very clear: Jesus is the Son of the David, the king of Israel. We know this because Jesus’ life fulfills the work of the prophets. First, there is his genealogy. Then, there is his ministry in Galilee. And now, Matthew begins to define who Jesus is through story.

The stories Matthew tells us are the parables of Jesus. Matthew tells us, again, that this is to fulfill the prophets. The prophets waited for a Messiah, a Messiah who would “speak in parables; proclaim what has been hidden from the foundation of the world” (Mt 13: 35). Jesus’ use of the parables reveals that He is the Messiah, the One who is to come.

Our lectionary, the Sunday reading schedule, divides these parables across several weeks. They are divided in such a way that we do not hear them in order. This is both helpful and not-so-helpful. It is helpful because there is time to examine each parable on its own. It is not-so-helpful because we can easily forget the big picture. Remember each Gospel was written in a particular way for a particular community. Matthew arranges the parable in a certain way to paint a full picture of God’s kingdom. It is important that as we study them separately we remember their place in the larger story.

The Parable of the Weeds among the Wheat follows Jesus’ explanation of the Parable of the Sower. When read together, the two parables are linked by images of farming: sowing seeds, the threat of weeds and the inevitable harvest. In my mind, the parable of the sower is the frame; the weeds among the wheat is the image.

For just a moment, let’s return to the Parable of the Sower. We know that it has several themes: the Sower, the Seed, the Soil and the Harvest. Each theme, each character, has a role to play in God’s kingdom. Certainly, each person who hears Jesus’ word has a role to play in God’s kingdom.

We know Jesus’ ministry evokes dramatic responses from his listeners. Immense crowds, sometimes numbering 5000, follow Him. The Pharisees and Scribes, angered by his ministry, are driven by a desire to denounce and destroy Him. The disciples, faithfully following their teacher, are regularly befuddled and empowered by Jesus. Here we are, the faithful Church, seeking wisdom and discernment for our daily lives and our future.

Today, the Parable of the Weeds among the Wheat, speaks of God’s kingdom again. Only now, we have a different set of characters. There is a landowner, slaves and an enemy. And there are two kinds of seeds, wheat and weeds, growing together. Today’s parable moves us from the creation of God’s kingdom to the realities of our life.

And now, finally, we turn to the parable itself. Here we have a story of bad seed sown among good seed in secret by an enemy.

In ancient Israel, it was not uncommon for enemies to sow weeds among one another’s seed. Perhaps this still happens in modern farming: one landowner seeking to harm and embarrass another. The weeds growing among the wheat implies that the landowner has faulty practices. It also threatens the harvest and the future stability of the landowner. The enemy hopes to evoke fear, anxiety and shame from the landowner and his associates. In such a situation, we would imagine that the landowner would work hard to remedy the situation.

The landowner, though, acts in an unexpected way. The advice of the slaves, to immediately pull all the weeds, is not heeded. Instead, the landowner seems neither embarrassed nor anxious. We will wait, he says, until the harvest. We might read this as a sign that the landowner is beaten or defeated. Yet, there is wisdom in the landowner’s patience. There is no guarantee that, in their haste and anxiety, the slaves would pull the weeds. The landowner knows there is much at stake. Rather than retaliate or react, taking unnecessary risk to cover the enemies’ behavior. The landowner’s patience reveals hope for the wheat growing among the weeds.

Our reading today is actually missing a middle section including two small parables: the parable of the mustard seed and the parable of the yeast. They come between today’s parable and it’s explanation. We will hear them next week, along with three others, so I won’t spend much time on them. I do want to point out that these are stories of unexpected results. Can we imagine a farmer sowing a mustard seed among his wheat? Can we imagine that same mustard seed producing a bush large enough to house birds of the air? Can we imagine one portion of yeast is enough to produce one hundred loaves of bread? Matthew places these parables here to fuel our imaginations: can we imagine what these weeds among the wheat might produce in God’s kingdom?

Here is what Jesus tells us: that the parable is a story of judgment. The landowner who sows the good seed is Jesus. The devil sows the bad seed. At the end of the age, those who do the work of Christ will unite with God in eternity. And those who participate in the work of evil and sin will not. This is an allegorical explanation for the parable. I do not think, though, that this is the only meaning of the parable.

Remember those slaves; these are the ones who see the weed growing up among the wheat. These are the ones who wish to act: to do something about those weeds. There is meaning for us in their work.

Every day we see the suffering of the world. Some of these are natural disasters or outcomes of the reality of how the world works. Some things, though, seem preventable like acts of violence, addiction and poverty. I find that we are often anxious to do something about these. Perhaps we are quick to judge or anxious to help. Many times, though, our judgments and help are inappropriate or create other difficulties. The reality is that the suffering of the world will never end. The parable asks us: how will we respond?

Today’s parable begins with these words, “The kingdom of God may be compared to…” Jesus then tells a tale that looks and feels a lot like our world. In the midst of this story, Jesus advocates for our patience. He is the landowner who tells us to wait, to care for the weeds while we care for the wheat.

This means gentleness for everyone, even those we might readily reject. This means compassion for the sick and suffering, no matter who they are. This means mercy, even for those we deem undeserving. This means loving one another, even our enemies. This means serving Christ, rather than ourselves, our desires, our fears and anxieties.

This is what the kingdom of God looks like: the mercy of God offered to everyone through the power of Jesus, the Messiah.

It is not easy work. And it is the ministry given to us through Christ. May God grant us calm strength and patient wisdom to do the work we’ve been given.

Ahhh...The Sweet Life...

2011-09-01T11:11:00.000-04:00

Vacation...Sabbath...Time spent watching the grass grow while curled up on a porch swing...It has been ages since I gave myself permission to relax so much. This summer we had the privilege of spending a week on my in-laws 10 acres in Louisiana. It was pure heaven. Allowing my soul to catch up with my body brought a level of peace I have missed, a reminder that rest is as important a goal as any notation on a list.

This explains my absence on the blog. Rest also means necessary time to catch up with the list. Over the next several days, I'll post some sermons. And maybe, soon, a real reflection.

For now,
May we know that one of God's many mercies is permission to rest,
Peace be with you,
Amy

Making Room for the Good Stuff: Proper 10 Year A

2011-07-14T08:53:00.000-04:00

I find it slightly intimidating to be surrounded by so many talented gardeners and farmers. I’m a pretty awful gardener. I’ve always had a skill for killing healthy, beautiful plants. I’m only now learning to channel this gift towards the killing of weeds. That is the first step, I think, to get rid of the weeds and make room for the good stuff. Despite my intimidation, I am thankful that I know so many talented gardeners and farmers. They fill our lives with good food and fill our world with beauty.

Today’s parable is written for those who know and understand farming. Indeed, in Jesus’ world, this is a primary experience of his community. To those of us who are foreigners to seeds, plants and harvesting this parable can be a bit of a challenge. Yet somehow, no matter our experience of farming, the parable speaks to us.

At its basic level, it reminds us to get rid of the weeds and rocks, to make room for the good stuff.

It reminds us that at the core of beauty and goodness is the abundance and grace of God’s kingdom.

The parable of the sower is, perhaps, the most well-known of the parables. We begin teaching it to our children at a very young age. One of the gifts of the story is the many ways we become a part of the story.

There is the character of the sower.

Maybe the sower is God, the one who scatters the Word throughout the nations.

Or maybe the sower is the disciples spreading the Word.

Either way, there is always plenty of seed.

God’s Word is never hoarded or saved.

Instead, it is scattered all over creation.

Now, the farmers here know that this is no way to scatter seed. Typically, seed is carefully planted in rows. I’ve never known a gardener who carelessly threw seed on the ground. Yet, what we see as carelessness, is indeed generosity:

God’s reconciling Word given to all.

And what about the seed?

There is one thing I know about gardening and I learned it in High School biology: seeds adapt and seeds produce more seed.

The other day I noticed a seed on our porch: it had two butterfly wings and two pods. It was amazing to behold: a seed with wings.

And as seeds produce fruit, the fruit produces seed. This is the cycle of life. With their adaptability and desire to grow, seeds use every method to flourish produce abundant fruit.

The parable reminds us that seed seems to flourish no matter the circumstance. Despite the losses, the harvest is always plentiful. God’s Word, the seed, remains reliable and true amidst every circumstance. And every effort to spread God’s Word brings forth fruit.

Which leads us to the harvest;

it is the ultimate sign of God’s generosity, God’s abundance.

A good harvest may be ten times what is planted, each plant yielding ten pieces of fruit. Imagine one plant yielding thirty, sixty or even a hundred pieces of fruit: that is the abundance of God.

The Word scattered across creation yields fruit unimaginable.

It points to the reality that God’s Word is greater than all that threatens it.

And then there’s the soil.

As we hear the parable, this is where we are most likely to let our minds wander.

We might wonder,

“Which one am I?”

Am I good soil?

Or am I rocky ground?

And we find it often depends on the day, the circumstance.

When all is well, we are hopeful and strong.

And when we are threatened, we become weak and choked.

Soil, when left to its own devices, will always return to its natural character. Even good soil, though, is susceptible to weeds and animals. The soil is dependent on the sower to clear the rocks and weeds, and provide nutrients and water; to make room for the good stuff.

This parable is great because it points to the entire life of the disciple, the whole story of God’s people.

The story could be told this way:

“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.”

Thus the first seed was scattered.

At the end of six days, God sat back, took a rest

and reveled in the beauty of creation.

Then, despite the love and faithfulness of God, creation went a different direction.

Evil appeared on the horizon and God’s people were torn.

Sometimes they thrived bearing much fruit.

Other times they struggled and withered.

And so, God scattered more seed.

And each time some flourished while others withered away.

Each time the harvest was plentiful:

Abraham and Sarah, became the ancestors of all nations;

Moses and Miriam prophets of God, bearers of the law;

Paul, a servant of the Lord, taught the Word to all nations.

And, then: the Word traveled to Danville, Kentucky,

“a village of fewer than 900 inhabitants.”

The Word bore ample fruit as the people established a church.

This fruit produced a lavish harvest,

including the growth of the Diocese of Lexington.

It also faced some rocky soil including disease, war, fire and financial losses.

No matter, the harvest was abundant.

The vestry was formed, an organ purchased and the women added a “small, neat vesting room.”

The church grew.

Generations of families stayed.

New families came.

The church remained faithful.

Parishioners gave generously, even sacrificially, to ensure the financial stability of the parish.

Today, this seed is a hearty and strong plant producing more seed, ready for an abundant harvest.

Jesus comes to us as the bearer of God’s reconciling word. It is God’s will that we live in fullness of life to the glory of His name. It is God’s desire that, for God’s glory, all of creation is reconciled to God. God is the sower. The Word is the seed. The soil is the hearts of those who hear the Word. Some seeds flourish, others do not. Even so, the fruit is bountiful and more seed is scattered. God’s mercy is the abundant harvest. Despite every circumstance, God’s glory is revealed, God’s mercy is known.

We must allow the seed planted within us to grow. We must live the life set before us by God. God’s word is steadfast and reliable. When we are weak and joyless, doubtful and tired, we return to the sower. God, who is faithful, helps us remove the rocks and weeds offering us food for our soul; making room for the good stuff. And despite everything, by the grace of God, our lives bear much fruit. Indeed, our faith becomes seed scattered ready to bear fruit for God’s abundant harvest.

Rest for Our Souls: Proper 9 Year A

2011-07-06T10:37:00.000-04:00

“Come to me,

all you that are weary

and are carrying heavy burdens,

and I will give you rest.”

These are some of the most beloved and well known verses of scripture.

In our Rite I liturgy, they are known as the comfortable words.

Isn’t that why we love them?

Aren’t we all in need of a little rest, a little comfort?

And who better to hear these words from than the one we call Lord?

It is the invitation to lay our worries at the feet of God.

It is God’s promise of deliverance.

Yet, there is an irony in today’s Gospel.

The next verse reads:

“Take my yoke upon you, and learn from me.”

Jesus seems to say:

Lay your burdens down here and pick this up on your way out.

Like the salesman who offers you two quarters for one dollar

saying, “Two is better than one.”

But Jesus does not offer empty promises.

There is something else at the root of Jesus’ words.

In the context of the Gospel,

these sayings are a response to strict interpretations of the law.

At this point in history, rabbis referred to the Torah, God’s holy law, as a yoke.

It is a yoke

that steers and guides God’s people towards holy living.

However, some of the rabbis,

particularly the Pharisees and scribes,

complicated the law.

The law became less of a guide

and more of a burden.

Holy living became more about how you practiced

and less about what you bore in your heart.

Enter Jesus who teaches a different way.

“Give in secret,” he says,

“Pray in secret and pray simply.

Hide your fasting.” (Mt 6: 4, 6, 18).

Jesus’ teaching liberates us

from the burden of perfecting our faith

pointing to the heart of our faith.

It is what is in our hearts as we give, pray and fast that matters not that we give, pray or fast.

Over and over again, Jesus makes this point.

As the disciples travel on the Sabbath,

they pick grain from a field to satisfy their hunger.

The Pharisees denounce this as work.

But Jesus denounces them as unmerciful and misinterpreters of the law (Mt 12).

Or what about washing hands before eating?

As the Pharisees denounce the disciples for breaking this tradition,

Jesus denounces them again:

“What goes into a man’s mouth does not make him ‘unclean,’

but what comes out of his mouth, that is what makes him ‘unclean’’ (Mt 15).

The words of the Pharisees have betrayed them.

By making the law complicated and intimidating,

they reveal the hardness of their hearts.

They are proud and unmerciful.

Yet Jesus reminds all those who follow him

the heart of the law is gentleness and humility:

“… I am gentle and humble in heart, and you will find rest for your souls...”

This is the root of our Gospel.

The written law, the Torah, is given as a guide, a way to live.

It is a revelation of the law written on the heart of God

and within our own hearts.

At the depths of this law are gentleness and humility.

From these two fundamental qualities,

we find the heart of God.

They are the qualities that God asks us to take up, to learn.

For once they are embedded in our hearts;

we find they are not burdens.

Instead, they ease the weight,

the burdens,

of our lives.

As I was preparing this sermon, I also had July 4^th on my mind. More than that, I had soldiers on my mind.

The most popular war story right now is Unbroken by Lauren Hillenbrand.

I will immediately confess that I have not read it; I have skimmed it.

It is the story of a soldier,

Louis Zamperini,

who, at the brink of young success, goes to war.

He becomes a pilot’s bombardier and, one day, his plane crashes.

He and two of his comrades float on a raft

for forty-six days.

They have no food or water.

Sharks circle their rafts and they are shot at by Japanese forces.

And one of the soldiers, Mac, dies.

It is Louie’s ingenuity and bravery that leads to his and Phil’s survival.

They capture and eat birds and fish.

They use one raft as a cover from the sun.

They tell stories, stare at the stars and imagine when they will find land.

They survive the water.

Their survival, though, leads to two POW camps,

where they are tortured for two and a half years.

Despite unimaginable suffering, Louie survives the war.

He returns home

and finds he has no purpose.

He lives in a pit of despair:

aimless, tormented by memories, drunk and wanting revenge.

Louis Zamperini, once an Olympic runner, finds himself in the depths of darkness with no hope.

His story, though, does not end here.

Instead, he meets Billy Graham.

Graham’s sermons turn Louie’s tormenting nightmares

into moments of salvation.

He never had another flashback.

He stopped drinking.

Years later, Louie wrote a letter to his captor.

This is a portion of what he wrote,

As a result of my prisoner of war experience under your unwarranted and unreasonable punishment, my post-war life became a nightmare…The post-war nightmares caused my life to crumble, but thanks to a confrontation with God through the evangelist Billy Graham, I committed my life to Christ. Love replaced the hate I had for you…”

Christ met Louis in his darkest moment.

He lifted the burden of hate and revenge.

In their place,

Christ yoked Louis with forgiveness, love and compassion.

With this yoke,

Louis found peace and made a commitment to serve Christ.

“Come to me,

all you that are weary and are carrying heavy burdens,

and I will give you rest.

Take my yoke upon you, and learn from me;

for I am gentle and humble in heart,

and you will find rest for your souls.

For my yoke is easy, and my burden is light.”

What burdens do we carry?

Illness? Broken Relationships?

Anxiety? Depression?

Anger? Fear? Pride? Shame?

Jesus invites us to lay them down,

whatever they may be;

to bring them right here to this altar.

Then,

as we open our hands,

something happens.

We discover Christ’s life within us

and we are now bound to Christ,

guided by His life.

This is the yoke of gentleness and compassion, humility and service.

Our lives, then, are not about us:

our pride,

our desires,

our anxieties.

They are about Christ and serving God’s kingdom.

This is discipleship.

It is the path to peace in the loving arms of our Creator

and

Rest for Our Souls.

Discernment and Sacrifice: Proper 8 Year A

2011-06-29T10:42:00.000-04:00

A Preface

There's been a lull in posts because of all that's happened in the life of Danville, KY and Trinity Church.

The week of Pentecost was the Great American Brass Band Festival. Every year, several churches come together for the Sunday morning community service. Pastor Jerry Shepherd is the fearless leader and preacher of the service. And, as he says, "we all deserve a Sunday off..." I felt blessed to be a part of the service. The most amazing part was listening to the reading from Acts read in Ebu while watching it be interpreted in American Sign Language: a whole new insight on the reading.

The week after was Trinity Sunday. Known as the Sunday when no pastor likes to preach (defining the Trinity is a slightly arduous task), it is our namesake (obviously). It was my desire to lead this wonderful community into a vibrant celebration of us and our place in God's kingdom. So, we did: brass instruments, banners created by the kids, and a blessing (by the children) of some historical books that contain the first roles of membership. It was a great day and I celebrated by offering a children's sermon comparing the Trinity to the apple (you know: the whole three-in-one aspect).

On to this past Sunday, as the first Sunday in ordinary time, it welcomed us with some difficult scriptures. I decided to take the Genesis reading head on. A note: I've decided to the leave the format in its preaching format (it's easier for me that way and, yes, I am that lazy :-) )

I'd love your comments and any ideas you have for preaching on the Trinity (I imagine I'll be preaching on the Trinity for years to come and welcome your perspective).

Peace be with you,

Amy+

****

During the season of Ordinary Time

(the season that follows Pentecost),

the lectionary offers us some choices.

We can either walk semi-continuously

through some stories in the Hebrew Scriptures.

Or our readings can be more typological:

marrying the Hebrew Scriptures with the Gospel.

When I sat looking at today’s choices,

I was tempted to avoid the reading from Genesis.

Indeed, I initially chose the reading from the prophet Jeremiah.

And, I could not avoid the Genesis text.

As I studied this week’s texts,

I was drawn deeper and deeper

into Abraham and Isaac’s story.

It became clear to me

that I had to make a different kind of choice.

I could avoid the story altogether

and, therefore, avoid begin uncomfortable.

Or, we could share the story,

be uncomfortable together and wonder about its significance today.

And so,

it is with trepidation that I invite us

to consider and study the story of Abraham and Isaac.

Abraham was a nomad whom

God called to be ancestor of a great nation.

The relationship between Abraham and God

relies on one command: Abraham’s faithfulness.

As Abraham follows God’s call, he marries Sarah.

Sarah, though, appears to be barren.

We might wonder how Abraham can lead a great nation

if he has no children.

Sarah, in her anxiety, convinces

Abraham to father a child, Ishmael, with Hagar, his concubine.

(I'm uncomfortable already...you?)

Eventually, though, Sarah does conceive

and gives birth to Isaac, their only son.

With Isaac’s life, God’s promise is fulfilled:

Abraham and Sarah become the ancestors of a great nation.

Now, it is not uncommon for scripture

to tell us that God tests the faithful, the most famous being Job. And so it is that God tests Abraham:

“Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you.”

To be clear,

sacrifice means bind and kill on an altar dedicated to YHWH.

It appears that God asks Abraham to give up his only child,

the fulfillment of God’s promises.

This makes me, and I hope you, uncomfortable.

At this point, our minds should be full of questions,

like:

Why would God ask Abraham to commit such a violent act, especially to their only, beloved child?

Where is Sarah;

where is the community holding Abraham and God accountable?

Why does God test Abraham in this way;

why does God test Abraham at all?

Do we believe that God tests the faithful?

All of scripture is story.

Most of the stories in scripture

offer us comfort, courage and strength.

Some of them, though,

paint a portrait of the brokenness and violence of creation.

Either way, each story sets out to explore truth:

truth about God and truth about us, God’s creation.

And the truth is violence is a part of our world.

Every day children are beaten, even killed,

by those who care for them,

sometimes in the name of God.

Trust me;

this truth is as hard for me to say as it is for you to hear.

And maybe we don’t want to talk about these things in Church.

Perhaps we wish to preserve church for the comfortable stories, the comfortable words of Jesus.

Perhaps we wish to shut the violence

outside

of those beautiful red doors.

Surely the writers of Genesis wished to ignore

and avoid these stories.

Yet, even so, there are many stories in scripture

that witness to the violent brokenness of the world.

They are part of our scriptures for a reason;

they hold great value.

When we tell these stories,

we journey on a path towards understanding God and our lives.

So, what does the story of Abraham and Isaac say to us?

How does it relate to our lives and relationship with God?

Some claim that this story is about obedience and faithfulness.

Others say that this story is about trust.

Still others say that Abraham and Isaac’s story

is a preface to Jesus’ life, death and resurrection.

Each of these claims contains some truth and wisdom.

To me, the heart of the text lies in discernment and sacrifice.

We don’t talk a lot about either of these in our culture.

Indeed, we work hard to avoid them.

Discernment takes time.

It takes prayer and contemplation.

We often move quickly from one decision to the next.

Sacrifice is painful;

it requires us to give up something,

usually something we value.

Put them together and we discover

that the life of discipleship is hard work.

Jesus says,

“If any want to become my followers, let them deny themselves and take up their cross daily and follow me.

For those who want to save their life will lose it, and those who lose their life for my sake will save it” (Luke 9: 23 – 25).

To follow Christ,

to believe in God,

requires giving up our whole lives.

This is what discipleship requires: sacrifice.

To make these sacrifices,

we must listen for God’s call on our lives.

These are crucial aspects of our lives with God

and we cannot follow Christ without them.

This is true for individuals and for communities.

Remember that story from Acts

where the entire congregation holds everything in common. Surely this required sacrifice within the community

and from each person.

It is also required discerning hearts:

a willingness to trust that this call benefited God’s kingdom

not just the people.

All of us

must diligently seek God’s call and discern the sacrifices

we must make:

in our own lives and as a church.

The story of Abraham and Isaac

depicts the struggle between discernment and sacrifice.

There is no doubt that we are responsible to God, our creator. In response,

we must be responsible caretakers of our lives and creation.

The story of Abraham asks us:

are we listening and are we ready?

Do we hear God’s call in our lives

and are we ready to make the necessary sacrifices?

Let me be clear:

(My husband says I should print this sentence twice...)

I DO NOT believe God asks us to violently sacrifice

the life of creation, especially children.

I DO believe God entrusts them to us,

depending on our care and mercy.

Indeed, I believe all of life is a gift

and we must consistently care for all of God’s creation.

To live this way requires sacrifice

and we can be sure that God will show us how.

This is the good news of the story.

The angel of the LORD comes to Abraham and says,

“Do not lay your hand on the boy or do anything to him; for now I know that you fear God…And Abraham looked up and saw a ram…”

Abraham finds himself poised over the life of his son,

on the verge of acting in radical violence.

God meets him there and reveals a different way:

the way of mercy.

It turns out that the sacrifice Abraham must make

pales in comparison to what he imagined.

In the end, Abraham’s story reminds us

that God asks one thing from us:

our faithfulness.

This will require sacrifice

and our sacrifice will always be met with God’s mercy: Thanks be to God!

Easter VII Year A: ExtraOrdinary Faith

2011-06-06T11:47:00.000-04:00

Well, it’s been a busy week in the church world. Wednesday was the feast of Justin Martyr; Thursday was the Feast of the Ascension; and Friday was the Feast of the Uganda Martyrs. Unless you are an avid follower of the church calendar, none of that may have meaning in your world. I’m quite sure your world was busy in its own way.

These feasts, though, mark important aspects of who we, the Church, are. Justin Martyr was a philosopher who, in the second century, became a Christian. Justin, along with six of his students, was put to death for refusal to renounce his faith. On June 3, 1886, thirty-two pages of King Mwanga of Buganda were put to death. These men refused to renounce Christianity despite the threats of the king. Their deaths marked the beginning of a martyrdom of over fifty men in the King’s Court. June 3, 1886 was also the feast of the Ascension. This feast happens forty days following Easter and is the day we celebrate Jesus’ bodily rising into heaven. Jesus’ ascension brings his life full circle: his entire life returns to God. Our faith hinges on several moments: that Jesus came from God (the incarnation), rose from the tomb (resurrection), and returns to God (the ascension). The link between our celebrations of the saints and the ascension is our belief. These are extraordinary people and an extraordinary moment that compel us to an extraordinary faith.

The first letter of Peter was written to the churches in Asia Minor sometime in the 1^st century. It was written to support the Church, especially in times of persecution and suffering. The letter reminds the faithful to root themselves in Christ’s ministry and live lives of integrity. They are encouraged to risk suffering and alienation because of their faith in Christ. They are to practice endurance, hope and good works as transparent witnesses to Christ. Most of all, the letter seeks to guide, inspire and embolden their faith.

During every week of this Easter season, we have heard only portions of this letter. If you study the Bible regularly, I invite you to sit down and read the whole letter. Be warned, there are some cultural markers that irritate our modern ears: slaves submitting to their masters; wives submitting to their husbands; the glory of enduring suffering. These portions irritate us because they have been (and sometimes still are) used for oppression. We must remember as we read these texts that we cannot change the culture of the text. We can, however, glean from the text important wisdom and discernment for our world. We must bring to the text a willingness to forgive the misuse of the letter and a desire to learn. When we read the whole letter at once, in this way,

we share the experience of those first churches.

The readings from chapters one, two and three over the last several weeks form a certain theme. They teach us that when we practice hope, love and endurance together we form a holy community. We have hope because we are witnesses to the resurrection: the power of life over death. We know love because we have experienced God’s love and compassion in the life of Christ. Jesus brought these two, hope and love, to our broken world and, ultimately, to the cross. They also sustain us as we endure the trials of our broken world. We do not, though, live in a vacuum or on an island. We live in relationship. As we share these gifts, hope, love and endurance, with one another, we form a holy community: a community rooted in faith that stands as a witness to God’s grace and mercy.

In many ways, I feel like today’s portion of First Peter was written for us: “And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you…” We all know and testify to the reality that Trinity Church has had its fair share of trials. I know that many of you have recently experienced great trials in your own lives. And over the last few weeks, I have felt Christ’s love and hope, and our endurance at work.

Today marks my sixth Sunday. It’s hard to believe. In many ways, I feel as though I have been here my whole life. And yet, I know we are at the beginning. Most of all, I’m pleased that we have the Easter season at the beginning of our life together. Easter is a time for rebirth, new life. It is a time for Christ to renew, inspire and encourage us and our holy community.

Next Sunday we will celebrate Pentecost and begin ordinary time. I love that we call the season of Pentecost ordinary time. It is the longest season of the Church year and the one that most resembles our lives. For the most part, our lives, our faith, are pretty ordinary: it’s not every day we celebrate extraordinary moments, like Easter, new calls, new babies, or graduations. Most of the time, we strive to be faithful during ordinary moments: getting to school and work, caring for our homes and family, serving at church and in the community. The season of Pentecost celebrates the everyday of our lives.

Yet our readings from First Peter oblige us to weave the Easter season into our ordinary lives. The lives of the saints compel us to witness to our faith in bold and daring ways. The truth is, few of us, if any, will face the choice between our faith and our lives. Yet, it is our faith that binds us to the church in Asia Minor and the saints. Our witness to the incarnation, resurrection and ascension binds us as a holy community. And, we remember: we can live lives of extraordinary faith in the midst of ordinary times.

Over the next few weeks, months and years, we will enter a more ordinary time together. There will continue to be extraordinary moments. And a wise person once said, it’s a marathon, not a sprint. As we continue to weave our lives together, the story of our holy community will emerge. This holy community will reveal our hope, our love, our endurance. This holy community will guide us in an extraordinary faith.

Easter VI Year A: Love One Another...

2011-06-06T11:32:00.001-04:00

Quick: How many songs can you remember that speak to the power of love? Let’s see: Love is many a splendered thing; Love is all you need; Can’t Buy Me Love; Stop! In the Name of Love…I’ll take that as a cue and you get the point: there is a modern day obsession with love.

In our modern culture, love is defined, primarily, as a feeling. The Encarta dictionary defines this love as “tender affection or desire for somebody.” Think about all those pictures we’ve seen of H/HRH Kate and William. No matter your interest in royal weddings, those images evoke a particular definition of love: the love that exposes an emotional bond between two people. This is the link in most relationships and is often used as a reason for intimacy, including marriage. I’m not implying that there is anything wrong or bad with this understanding of love. Indeed, this kind of love is often the beginning of another definition of love: this is the power of love to overcome obstacles and sustain us in difficult times. The emotional force of love to bind us to one another is the profit of each relationship.

Our Gospel reading today, asks us to reflect on love, the love between Jesus and the disciples. Jesus says, “If you love me, you will keep my commandments…They who have my commandments and keep them are those who love me…” The word commandment turns our minds to the Ten Commandments or some other moral code. However, if you search through John’s Gospel there is no such code. Instead, we have only Jesus’ words in Chapters 13 and 15 of the Gospel: “love one another as I have loved you.” What does it mean to love as Jesus loves and commands?

The greatest influence on my life was probably the life of my grandfather. My dad’s father was born the oldest of twelve in rural Ohio. At some point in his young adulthood, he discovered the local Lutheran church, a small, rural church. As an adult, he married his one and only love, my grandmother. They had three children and were actively involved in the lives of their nieces and nephews. When I turned 6, I began spending my summers with my grandparents: half the summer with one set, half with the other. So, for at least 7 years, 4 weeks of my life were guided and directed by Grandpa Joe.

As I mentioned, Grandpa was a Lutheran. He was an active member of the church, including acting treasurer for at least 15 years. Every Sunday, we would get up and head to church. After coffee hour, we would head home for lunch and count the money. On Monday, we would make the deposit and bring the deposit slip to the Church. There, Grandpa and Pastor Lyerly would discuss theology for hours. I did everything with Grandpa from mowing the lawn to visiting folks in their homes. We would swim at the beach and play cards with their friends. A good portion of our time was spent with their church community, a community that I knew loved me.

Grandpa had one other important characteristic: he had never met a stranger. I never saw him be rude to anyone. He taught me to smile and be gentle with even the hardest people. He taught me to care and offer kindness to everyone. By offering himself in service to everyone, he taught me to love.

Earlier this week, I had the privilege of sharing communion with Mary Eaton Williams and her brother, Mickey Robertson. Mary Eaton and Mickey came here when their mother decided to move to Danville. Their father was in the tobacco business and was away a lot.

Mary Eaton raised two children and her daughter died several years ago from cancer. Mary Eaton, Mickey and his wife, Judy, are faithful members of Trinity. Mary Eaton doesn’t get around very well anymore and depends on the kindness of others.

When I arrived, Mary Eaton’s home was full of people. These were her neighbor’s daughter, husband and family visiting from Germany. After they left, Mary Eaton told me more about her neighbor. Several years ago, Mary Eaton’s old neighbors were moving; she and her daughter were concerned about who her new neighbors would be. They soon discovered that an older, single man would be living there. Mary Eaton was concerned that he would have loud friends and be insensitive to his neighbors. Instead, this gentleman has come to be one of Mary Eaton’s regular care givers. He helps her with her mail and getting her trash cans to the curb and back. He calls her every day and brings her groceries. In Mary Eaton’s words, “he is one of the many unexpected blessings in my life; he loves me.”

We often think of John’s Gospel as the “mystical Gospel.” It’s characterized as spiritual and known to be focused on the spiritual experience. Yet in today’s reading, Jesus is very practical, connecting the eternal with our everyday life.

One aspect of John’s Gospel is the intersection between Kairos, God’s time, and Chronos, our time. These are those moments when there is a revelation of God in the midst of human experience. At the risk of repeating myself, let’s revisit some characteristics of John’s Gospel I mentioned last week. In John’s Gospel, Jesus performs five miracles: water into wine, healing the sick and blind, feeding thousands with five loaves and two fish, and raising Lazarus. These miracles or signs serve one main purpose: revelations of God’s activity in the world so that we will believe Jesus is the Messiah. These miracles are those moments when Kairos, God’s time, is experienced now in, Chronos, our time.

The primary example of this experience is Jesus’ death, resurrection and ascension. During this time, God offers God’s self, through Christ, on behalf of creation. It is the ultimate offering. And, through these actions, God’s eternal work happens here, in our world. This is how Jesus loves: living a life in service to all of creation. These are the moments when Kairos and Chronos intersect. The same is true of our lives. When we offer our selves in service to others, we are revelations of God’s love and work in the world. It may not require our lives; it does require that we, like Jesus, give up ourselves.

Over the last few weeks, our world has been overwhelmed with natural disasters. I find that in the morning when I wake up, my first thought is to wonder what happened in the night. It is a strange and disturbing feeling. We become fatigued by the news and compelled to respond. A dear friend of mind is from Missouri. This week he posted on his Facebook, “I know the people of Missouri . . .Joplin will probably set a new gold standard for a community recovering from disaster.” We know what he means: the capacity they have for compassion will remind us how to love. AND: We don’t need a disaster to love; at any moment, we can care for and serve one another.

I hope this week we will all take some time and notice when we love as Christ loves. I hope we will also notice those times when Christ loves us through others. This is as simple and easy as caring for our family and friends. It is also as great and difficult as offering help and compassion to the stranger and, even, our enemies. We can be assured that these are the moments when Kairos and Chronos intersect. These are the moments when the kingdom of God breaks in and we experience the presence of Christ. This is when we know love.

To Believe and To Follow: Easter V Year A

2011-05-24T12:51:00.001-04:00

In my 9 years of ministry, I have had the privilege of presiding at over a two dozen funerals. And, I must confess, that I find these to be some of the most rewarding moments in ministry. As I meet with families to prepare for the funeral, I am often struck by the magic of our lives. The stories families tell reveal how everyday men and women, young and old, quietly serve others. Every funeral reminds me that our daily lives are the greatest revelation of our faith and beliefs.

Our reading from John’s Gospel is a common reading at funerals. (It is my favorite choice.) I suppose this is because this reading is full of comforting words, especially to those who grieve. They remind us that there is place for everyone, including ourselves, in God’s kingdom. They remind us that we do, in fact, know Jesus; that we have a deep knowledge and experience of God in our lives. Most of all, there is peace in Jesus’ words. He says to us, “Do not let your hearts be troubled. Believe in God, believe also in me.” As we mourn those we love, these words speak to our hearts. These words remind us that our belief in God offers us peace and comfort, even as we grieve.

Chapter 14 of John’s Gospel falls in the middle of Jesus’ “Farewell Discourse.” This is the portion of John’s Gospel where he prepares the disciples for his death and all that will follow. It begins with the washing of the disciples’ feet and ends with Jesus’ prayer for them. Today’s portion reminds the disciples what it means to believe in Jesus.

Before we dive into this particular chapter of John’s Gospel, I want us to consider the Gospel as a whole. John’s Gospel is written for a particular community. This community is a group of Israelite Jews who believe that Jesus is the Messiah. This belief means that they are now ostracized from the synagogue and the Jerusalem Temple. John’s community, then, is discerning who they are: how does their faith in Jesus and the way they live weave together. For this reason, John’s Gospel does not always speak fondly of religious leaders of the synagogue. John’s Gospel is very particular; it speaks very plainly about what separates Jesus’ followers from other beliefs and ways of life.

It is not hard to imagine that the stories of Jesus’ last days with the disciples were very important. To this day, I still remember and reflect on the last conversation I had with my grandfather. Perhaps you have an important memory of someone you love who is no longer alive. We return to these moments because, in the darkest hour of our grief, they give us hope. For the same reason, John’s Gospel records these teachings of Jesus. Surely, these texts offered them hope and strength as they endured exclusion and persecution.

Jesus tells the disciples, “I am the way, the truth and the life.” The disciples have chosen to follow Jesus, to believe He is the Messiah. This means they believe Jesus is the path to God, the path to eternal life with God. This choice had major consequences in their lives. Remember, they had been banished from their worshipping community for their belief. They must’ve had moments when they doubted or wondered if it was worth it. These words affirm the belief of the disciples.

There’s also an important revelation in these words of Jesus. When Moses comes upon the burning bush, he asks for the name of God. God tells him, “I am who I am.” This is the name of God: I am. Throughout John’s Gospel, Jesus refers to himself as “I am”: I am the bread of life, I am the resurrection… This one phrase binds Jesus to God like no other. It is the revelation that Jesus and God are one and the same, another affirmation of the disciples’ belief.

Then Jesus says to them, “Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these…” The implications of these words go far beyond the belief of the disciples. They impact the everyday lives of the disciples.

Throughout His life, Jesus lived a particular way. From the perspective of John’s Gospel, this way of life has certain characteristics. It is a life of signs and wonders: water into wine, healing for the sick and the blind, abundant food for the hungry, life despite death. The signs and wonders are more than physical miracles. They are also revelations of God’s activity in the world. Water into wine and a meal for thousands from five loaves and two fish reveal God’s abundance. The healing of the sick and blind reveal God’s care for a wounded and broken creation. The resurrection of Lazarus reveals the power of God’s life on behalf of creation. The disciples were witnesses and accomplices to these miracles. Now, they are more than allies; they are partners. It is time for the disciples’ lives to reveal these same signs and wonders. As the disciples follow Jesus’ way, they, too, become revelations of God’s activity in the world.

The words “I am the way, the truth and the life” trigger in us questions of religious plurality. We may wonder, “Is Jesus the only way to God?” These are valid questions. And John’s Gospel is very exclusive. Remember, this community of disciples had experienced exclusion themselves. For them, their exclusion was a vehicle of assurance in the face of oppression. My hope is that will not get bogged down in this question. Instead, let’s examine ourselves, our belief and our lives. As Jesus reveals God’s activity in creation, do we proclaim ourselves as His partners along the way?

Jesus sets before us a great task: to believe and to follow. These should not be done lightly or casually. To believe Jesus is one with God is a big deal. It asks us to set aside our doubts and fears and trust the unknowable. It requires our faith. And once we believe, we make the decision to follow Jesus’ way. This is a way of life that offers food for the hungry, healing for the sick, hope for the suffering. It is a way of life that reveals God’s activity in the world. I believe it was St. Francis who said, “Proclaim the Gospel always; when necessary, use words.” It is our daily choices that sustain our faith because it is our daily lives that reveal God’s presence. And, at the last day, our lives are the greatest revelations of who we follow and what we believe.

The Most Reliable Shepherd: A Sermon for the Fourth Sunday of Easter, Year A

2011-05-18T09:08:00.000-04:00

Today is the fourth Sunday in Easter, also known as Good Shepherd Sunday. This day is a tradition in the Church year and I have christened it Wednesday of the Easter season. It is our cue that the Easter season is half way over; we are on the downhill slope to Pentecost. For this reason, you may begin to notice a change in the character of our readings.

Since Easter, we have focused on the Risen Christ. Jesus has appeared to three central groups of disciples: the women, the apostles and the less famous disciples. These appearances bring a much needed sense of peace and hope to the disciples (and us). They reveal truths about Jesus as the Risen Christ and his authority. Most of all, these stories offer ways for The Church to be in relationship with the Risen Christ.

Next week, our readings will begin to prepare us for “Life after The Ascension.” For three weeks, we return to Jesus’ teachings about discipleship. He will encourage the faith and belief of the disciples. He will turn our attention to The Great Commandment, reminding us that God’s Way is the way of love. These readings should encourage and direct us as we follow the Risen Christ.

Today, then, is an in-between kind of day. As we head towards Pentecost, our readings point us towards an essential ingredient of discipleship: relationship. Today, we remember that discipleship begins with deep reliance and trust in Jesus and one another.

Have you ever gone on a trip, a really long trip? Think about all you need: food, gas, clothing, money, oh(!) and a map. Have you ever traveled with children? Children add a whole set of necessary items: more food, more clothing and, perhaps some entertainment. And then there’s everything that needs taken care of at home: house sitters, pet sitters or, even, baby sitters. Whatever the situation, if these basic needs are not met, you can be assured of trouble. And, then, even when you are prepared, the unexpected still lurks around the bend. These are the moments when the term reliable becomes especially important.

Who do you call to help change the flat tire? Who do you trust to care for your animals, plants or children while you’re away? Who do you depend on? Most likely, they are people or companies that you trust: people you can rely on.

Discipleship is often likened to a journey. Maybe it’s because Jesus was always on the move, traveling throughout the countryside. Maybe it’s because we have some sense that life is not static; that our lives are dynamic and there is transformation that happens within us. Regardless, if we understand discipleship as a journey, then there are some essentials along the way.

What do we need as we journey with Christ? Psalm 23 and our readings from Acts this morning seem to be direct answers to this question. Both readings point to two kinds of needs for the discipleship journey: physical and spiritual. We need shelter, food, water and rest. We also need wisdom and discernment to follow and trust God’s way. And, perhaps most of all, we need compassion and mercy.

Who do we rely on along the way? Psalm 23 points us towards our relationship with God. Acts reveals a particular kind of community. If we base our discipleship in these readings, then we can trust God and depend on each other.

All of this seems simple and obvious. There’s really nothing new at all in what I’ve said. There is, though, something very risky in this way of life.

Imagine if I asked all of us to place all that we had on the altar. I mean everything: cash, check books, deeds to our cars and homes. And then, imagine I told you to trust me and I began to re-distribute everything according to each need. Would you really put everything on the altar? Is there anyone you would really trust in this kind of situation? What feelings would you have? What would you be thinking?

Now, I’m, obviously, not going to ask us to do this (whew!). I do, though, wonder: is there anyone we would trust this much? Would we do this for Jesus? Do we rely on God for all of our needs?

These are the hard questions of Good Shepherd Sunday. Jesus affirms for us, with images of shepherds and sheep, that he is trustworthy, reliable. This is confirmed by the testament of the psalmist and the Early Church in Acts. Yet, somehow, when we ask ourselves to fully rely on God, we stumble.

And, there’s that other question lurking in our readings today: how much do we rely on one another? The time I’ve spent in this community tells me there would be a resounding, yes, to this question. And, our readings ask us to go deeper, to put everything on the table with God and with one another.

This is the work of Christian discipleship, the core of Good Shepherd Sunday: relationship and community. Can we imagine that Christ is our companion, our friend, our colleague? Can we imagine that we are partners in the life of discipleship? Of course we can.

The challenge put before us today is to deepen our relationships: to spend more time with Christ and to share more of our lives with one another.

Reliance and trust make us vulnerable to the hazards of the world and one another; they are also essential in the life of discipleship. When we practice vulnerability, we are transformed more and more into the likeness of Christ. This transformation draws us closer to God and God’s kingdom and this is the cornerstone of our faith.

There’s another important aspect of today’s readings. The community between Christ and the disciples is never wholly to their benefit. The shepherd calls the sheep out. He guides and directs them as they strive into the world. We, a community of disciples, are also called out. Jesus invites us to share the community we have, with Him and one another, outside these walls.

With 71 grocery bags given to Salvation Army as an example, we are already doing this work. The invitation of Good Shepherd Sunday is to “keep it up.” This is more than a pat on the back. It is an invitation to go deeper, to offer more of ourselves. 71 grocery bags is a symbol of something deep growing within us: a growing community with Christ and one another.

This community will take time. It will take courage and strength. It will take trust and risk. Most of all, it asks us to listen for Christ’s voice, to rely on His strength and to follow Him in all we do.

Peace be with you,

Amy+

Those days...

2011-05-11T08:50:00.001-04:00

Four and a half years ago, our son was born 5 weeks early. His birth came three days after the Texas State Fair and one day after his sister stuck five rocks up his nose. He was born by c-section and the surgery was rather traumatic. He was transverse (sideways) and the doctors had a hard time getting him out. To hear my husband tell the story, it is funny and scary. Although he was early, he was a good size and no one was really worried about him.

EXCEPT he wasn't breathing very well. They observed him in the nursery and several hours later they came to tell me that he was going to the NICU.

Now, I don't need to tell you how scary that was. I will tell you that this was only the beginning. Although our son towered in size over all the babies in the NICU, there is still nothing like seeing YOUR CHILD attached to machines and tubes. At times, I felt torn between thanks and anger; peace and fear.

Today, our son is a typical four year old. He woke up this morning dancing, singing and making noise. He also fell half way down the stairs. It's a good reminder that every day is risky.

I write all of this today because some dear friends of ours just had their second child. He, too, had a traumatic birth and is in the NICU. Today, the mom will go home from the hospital. It got me thinking about that day four and half years ago when we left our son in the hospital.

Here's what I sent them:

****

I suppose there are many days in our lives that are like no other: the day we finish school, the first time we fall in love, the day we're married...There is, though, no day like today.

This is the day...when you are deemed well enough to leave the hospital. Of course, this is reason for thanksgiving: good care from nurses and doctors means she successfully came through a traumatic and invasive surgery.

This is the day...when your baby stays in the hospital. And for this too we may give thanks: good care from doctors and nurses means he is recovering and healing.

And, this is not how you imagined this day would be.

This is the day...when there will be an empty spot in the car.

This is the day...when the house will be too quiet.

This is the day...when you will want to be in two places at once: holding your baby at home and holding your baby in the hospital.

This is the day...when you will be angry at every family who has brought their baby home from the hospital.

This is the day...when you'll wonder: was it me?

This is the day...when everyone will try to help you and none of it will be enough.

This is the day...when your emotions will swirl around you so fast it may be hard to hold on.

This is the day...when you give yourself permission to feel all those feelings.

This is the day...when you discover you have the ability to love more than you ever thought you could imagine.

This is the day...when all those who love you will surround you with a great bubble of love and prayers.

This is the day...when you have a really hard conversation with God.

The good news is it's only a day. When you finally allow yourself to fall asleep, you'll wake up and discover that you made it through the night. You'll wish you could fly to the hospital. You'll walk into the NICU, see your son and breathe a great sigh.

This is a day like no other. May you find strength and courage all around you as you face the day

****

May God grant each of us calm strength and courage, patience and wisdom as face whatever the day may bring.

Peace,

Amy+

The First Post Is Always Anticlimactic

2011-05-09T13:55:00.001-04:00

It's been ages since I've created a place to "publicly" store my musings on life. I've started again, primarily because I've begun a new path in my vocational life: Rector of Trinity Episcopal Church, Danville, KY. I felt like it was time to have a place to collect, at least, my sermons and then perhaps some other thoughts I might have. This will be a good way for Trinity to know me AND to keep in touch with all of our "Big D" friends and family.

That's all for now. Watch this space for more to come. Like I said, kinda anticlimactic!

Peace,
Amy