"Do not be afraid; I am the first and the last, and the living one. I was dead, and see, I am alive forever and ever; and I have the keys of Death and of Hades. Now write what you have seen, what is, and what is to take place after this." Rev. 1:17-19.

Saturday, July 24, 2021

Restore our Souls

 

I have the sense that I’m not alone in longing with all my being to plop down on a green lawn and to be fed by Jesus. After the past year-and-a-half that we have had, many of us are running on empty. Even if we’ve had it comparatively easy, the worry, communal grief, and stressful events have sapped us of our normal resiliency. Things that we used to let roll off our backs now rumble and twist in our bellies. Hearts once flush with love now shrivel in want. I see faces that reflect empty, longing souls—souls that long for peace, for rest, for assurance, for some healthy divine nourishment.          

Imagine with me, then, that you are sitting on a mountain, a mountain that represents being as close as you can get to God, a mountain where you know that the warm breeze you feel on your skin is the breath of the Holy Spirit. Imagine that you are sitting in a soft, green meadow—without stones, dust, or prickly thorns to disturb your pleasure. The grass is cool and smooth, just like the psalmist describes it: a place where you shall not want, a place where God restores your soul. The sun is shining; and you can hear a stream singing in sweet abundance all around you.

Imagine that you’ve been hiking a really long time to get to this mountain spot. It hasn’t been an easy hike at all, and you are bone-tired and sapped of strength. You are weak with hunger and empty, empty in every way. And here comes Jesus with baskets of just what you need: Nourishing food. Enough food that your body relaxes with the weight of it. You are full for the first time in what seems like forever. New energy fills your veins. Can you feel it? The rush of strength, the sweetness of consolation, the easing of tension? Such relief is what Jesus offers us today. God longs for nothing more than to feed us all with an abundance beyond our wildest dreams.

As John makes clear to us, though, the trouble can lie in the distribution. The interesting thing in John’s version of this feeding story is that he focuses on the reactions of the disciples, especially Philip and Andrew. John portrays Jesus as always in control of the situation, but poor Philip and Andrew are just as tired and unprepared as we are. And yet it seems to be up to us to provide the food?!

          Jesus first asks Philip, “Where are we to buy bread for these people to eat?” As one who usually sees the glass half-empty myself, I can smile knowingly at Philip’s cynical answer to Jesus. Even if they had the unimaginably huge sum of 6 months’ wages, mumbles Philip, it still wouldn’t be enough money to buy food to feed all of the hungry people. Like many of us, Philip gives up quickly in a crisis. It’s easy to shrug our shoulders before the immensity of the problems that engulf us these days. We feel like too few, or too old, or too young, or too confused, or too unequal to the impossible tasks before us. We don’t have the answers, surely?!

          Then Andrew speaks up, this time with an attempt at a solution, at least. He has found a boy with some bread and two fish. He points the boy out to Jesus as a possible solution … then, embarrassed at his own naivete, he quickly adds: “But what is this bit of food among so many people.” After all, who likes to look simple and impractical? How tempting it is to offer a creative response during a brainstorming session, adding a quiet, “but this is probably a dumb idea …” in order to avoid potential criticism. No one likes to be put down for repeated questions or unusual solutions, yet we regularly do that to one another, and to ourselves.

          Jesus doesn’t respond to either disciple’s discouragement. Note that he doesn’t give them all a pep talk, either. He doesn’t use words at all. In the tradition of the Hebrew prophets, he responds with a sign. He shows the disciples the power and presence of God—a presence that they have not been seeing or reckoning with. What’s surprising in Jesus’ sign is that it doesn’t involve producing a sumptuous feast with a wave of his hand. If Jesus is God, why doesn’t he whip up a banquet of fine wines and rich marrow like we read about at funerals from the book of Isaiah? Strangely, Jesus feeds his people with barley loaves and salted sardines.

          John explicitly tells us that the five small loaves that the young boy carries are made of barley, the cheapest grain available at the time and the normal food of animals and poor folks. It is rough, dry bread—an ordinary meal at best. The two small salted fish might add some moisture and flavor to the bread but are barely sufficient for one boy’s daily meal. In feeding a crowd of 5000 with one boy’s dry barley bread and sardines, Jesus opens our eyes to God’s action and presence in the most unexpected and impossible of places. While the disciples are looking for Jesus to conjure piles of silver with which they could purchase a feast, God is waiting to fill them up with a peasant boy’s lunch.

          There is an icon of the Virgin Mary called, “The Virgin of the Sign.” In this icon a small image of Jesus waits encircled within Mary’s body. It shows us that Jesus is often hidden, silently loving us and praying for us, within the Church, within our hearts, and within the most unlikely places in our world. We expect God to work in the places where we find ourselves on the right track, where we are prepared, where we have enough of whatever is needed for the tasks at hand.[1] We fret when we can’t seem to access this perfection. But by God’s Grace, God has prepared nourishment and restoration for our souls deep within simple, common things—deep within our own imperfections, too.

Back in June, we had to feed a crowd here at St. Ambrose. Remember? We were expecting folks for the celebration of new ministry with Bishop Kym, and Covid restrictions had us as isolated and discouraged as Philip and Andrew. We weren’t going to be able to gather and feed people in any of the familiar ways. It was going to be hot as heck. We’d have to be outside. We didn’t have money in the budget for a party. Parishioners were going to be out of town. There was a good chance that it would rain and ruin the whole thing. There were plenty of good reasons to throw up our hands and sulk. But you know what? St. Ambrosians looked around at what we had and handed it to Jesus, and we had an amazing feast. Barb Senger and Toni divided all the tasks up into small pieces that wouldn’t overwhelm anyone. They passed both the cost and the workload around, just like the disciples shared the baskets of bread. Lots of people helped. No one was overwhelmed. And there was joy, food, and fellowship in abundance!

And remember Easter? Last Easter, the second Easter of Covidtide, when we still weren’t “back to normal?” That Easter, we might not have gathered in the nave, but the risen Christ came to us for sure in our first-ever Easter video pageant. Here at little St. Ambrose, where there is no abundance of tech perfection, we managed to stage the virtual feeding of the 5000. Remember Sarah, trudging through ankle-deep snow with baskets of pretend bread, shouting to the crowds of geese that there is food for all? Remember Walter passing an abundance of bread through the pine trees, with Jane as his “crowd” of one? Remember Don with his 5 tortillas and 2 cans of tuna, awkwardly passing them across the frame to Chris? Remember how everyone had so much bread that they couldn’t get rid of it at the end? Remember Matt’s glowing smile of satisfaction at the way in which he, as Jesus, had fed us all? I invite you to go to our YouTube page and watch it again. It will restore your soul.

Today, in the most unexpected ways, in spite of our imperfections and our struggles, Jesus is here among us with food in abundance for our tired souls. We discover the nourishment he offers us not when we excel, but when we pick up a basket to feed someone else. We open ourselves to his grace not when we pile up plenty for ourselves, but when we give out of a desire that our neighbor be fed, too.

I’d like to close with a poem that I recently found online. It is my prayer as we follow Jesus into the unknown. I invite you to return to your green mountain pasture in your mind, holding out your hands in prayer, palms up:

When we're not looking at our hands,/ it's easy to miss the strain/ the clenched fists/ the tired fingers/ the aching hands./ Holding on takes great energy/ We hurt/but can't locate the source/We're determined to fix the pain by/ numbing/ignoring/judging/pointing/But the pain remains/Until we unravel one aching finger at a time/to see the thing we were holding/is already done/over/finished/In the terror of letting go/we sense a kind of heaviness/That we are somehow responsible /for /everything/Beloved,/this heaviness is not meant for you/to hold/As we take our first tentative steps /into new worlds/may we bravely and gently open /our aching hands/May we receive the rest and grace/that is ours/May the Love that holds every inch of us/whisper to our beings/that we are /loved/held/enjoyed/creative/adaptive/resilient/enough/as we moment/by/moment/create /a/beautiful/new/life/together/palms up[2]

 

 



[1] Rowan Williams,  Ponder these Things: Praying with Icons of the Virgin (Brewster, MA: Paraclete Press, 2012).

[2] Jenny Smith, “A Palms Up Prayer for Stepping into a New Season.” May 24, 2021. https://www.jennysmithwrites.com/post/a-palms-up-prayer-for-stepping-into-a-new-season

Sunday, July 11, 2021

The Moment of Truth

 

I know that some people love “feel-good” novels and movies, but I’m always drawn to the sad stories. I’ve always been that way. My favorite book as a youth was The Grapes of Wrath.  My favorite time to preach is on Good Friday. And even as a preschooler, I obsessed over the movie Ol’ Yeller! I’ve often wondered why I’m so drawn to sad tales. This week, I figured it out. I’m more like old Herod Antipas than I’d like to be, I’m afraid.

Mark’s detailed story about King Herod and John the Baptist reads like an episode straight out of The Handmaid’s Tale. There’s enough tragedy here to make my ears perk up, that’s for sure. Herod Antipas, the Roman puppet ruler of Galilee and Perea, would fit right in there with those proud and posturing commanders of Gilead. Herod has dumped his first wife to marry his half-brother’s ex, either out of lust or as a power-play to ruin his brother … or both. He throws himself a decadent party to entertain an unsavory mix of rich cronies, political elites, and military commanders. He gets drunk and convinces Herodias’ young daughter to show off for his guests. Whether or not the dance is inappropriate, Herod is clearly filled with an overblown sense of his own power, promising to reward the girl with up to half of his kingdom. Confronted with Herodias’ gory request, Herod cares more for saving face with his powerful friends than he does for saving the life of an innocent man. The whole scene is disgusting, even before it ends up with John’s severed head on a platter.

What catches me off guard in the story isn’t how an innocent prophet suffers for speaking the truth. That happens all the time. Jeremiah gets thrown into a muddy pit for his words of warning; Micaiah ben Imlah gets thrown into prison for speaking truth to the king; Jesus of Nazareth is hung on a cross; the Rev. Martin Luther King, Jr. is shot. It’s dangerous to speak truth to power, even today. Instead, what catches me up short in this story is that Herod truly likes listening to John the Baptist! Herod doesn’t like what John says to him, but he doesn’t shun the prophet. Far from it-- he seeks him out in prison to hear his words. Herod knows that a good Jewish leader shouldn’t be enriching himself by colluding with Rome, or sleeping with his brother’s ex, or feasting with corrupt men while his people go hungry. He hears the truth in John’s reproaches—and he can’t tear himself away. At the same time, though, he doesn’t want to change. So he stays to listen in horrid fascination.

I think that Herod listens to John like I listen to The Grapes of Wrath. I sit behind my wall of privilege, cozy in my comfortable life, and I can’t turn my eyes away from the suffering of the Joad family. I enjoy the sting of truth that seeps through the pages of sad stories like these. Writes Debie Thomas: “In a world overrun with doctored images, fake headlines, exaggerated claims … truth is precious. It draws our gaze and pricks our ears… Something in us hungers for the truth. We fear it and need it, all at once.”[1]

When I first started participating in “Ashes to Go” on Ash Wednesday, bringing ashes to people in parking lots and shopping centers, I was amazed at the large response. People who no longer chose to attend church would come out in a snowstorm to hear a strange priest say that they are going to die! Dozens of them! They would get tears of joy in their eyes and tell me what a blessing these ashes were to them. “What’s going on?” I wondered. But people wanted to hear that they are dust, because it is the truth. It’s a truth that is rarely uttered in our secular world. These spiritually-starved people were Herod, and I was John the Baptist, doling out bits of truth, small bits of God, as they made their way home from work. A quick prayer, a meaningful prayer, with no change of life required.

The trouble is that King Herod’s fascination with John’s truth doesn’t end up helping him to make good choices in his life. When push comes to shove, Herod isn’t strong enough to defend John’s righteousness to Herodias and his important friends. It can be the same for us, too, can’t it? I might regularly pierce my heart with sad stories about poverty, but I don’t give away nearly enough to those in need. I might read moving books about the courage of those who suffer, without thinking to step forward in solidarity with them. Don’t get me wrong--It’s a good thing to learn and to grow in understanding about the world’s troubles. It’s good to recognize the truth when we hear it. But today’s Gospel invites us to look into our hearts and pose some hard questions:

“Do I value status, reputation, and popularity more than I do the truth?”

“Do I prefer stability and safety more than transformation?”

“Is my inner life and my outer life misaligned, one always covering for the other?”

“When I decide that justice is too messy or costly, who suffers in the long term?”[2]

These are questions that confront us all as individual Christians, and as a Church. To be honest, I often feel like the disciples in John’s Gospel, when Jesus asks them if they plan on abandoning him when the going gets tough, as many have done. Peter turns to Jesus and, with exasperation in his voice, replies: “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know that you are the Holy One of God.” For Peter, the pull of truth is stronger than the aversion for fear or the love of comfort. Unlike Herod, Peter can no longer turn away.

 The Church, with a capital “C,” has been able to spend a lot of time sitting comfortably by the prison door, listening avidly to John and Jesus speak beautiful truth. The time for uncommitted listening may be growing short, however. I’m afraid that our secular, suffering, Covid-filled world just might be about to put us before difficult choices. Will we be able to move from uncommitted listening to the full-blown discipleship that brings new life? I was pleased to get some wonderful feedback from a few of you about the “Why, How, and What” statement that the Vestry drafted recently. In our document, we talk in rather vague terms about our decision to “do Jesus’ work of love” in the world. What many of you asked me was, “what exactly is the work of love that we do in the world?” You said that it’s time for this parish to take action. You challenged us to name the things and to do them, to refuse to bow to fear and scarcity and fatigue.

I am excited to do this difficult work with you, to put down the sad stories and to move from seeking the truth to living the truth. As Jesus says to us, again in John’s Gospel, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.”



[1] Debie Thomas, “Greatly Perplexed.” Found at https://www.journeywithjesus.net/lectionary-essays/current-essay?id=3065

[2] Ibid.

Saturday, July 3, 2021

Gospel Power

 

     
When I read today’s Gospel, I always think about my very first sermon as a seminary intern. I was so pleased with myself as I boldly said “Amen” that day and strode down those pulpit steps in my brand-new alb. As I greedily lapped up kind words of praise after the service, my mother approached me. She had visited the parish that day specifically to hear my first sermon. But all she said to me was, “Anne—next time you get up in a pulpit, you need to put on some make-up. You looked all pale and washed out up there.” The elation of the Holy Spirit left me like air out of a failed balloon. The forty-five-year-old preacher that I was became once again a scrawny, powerless eighth-grader with stooped shoulders and stringy hair.

Today’s Gospel is about much more than family dynamics, however. It’s about more than wounded prophetic pride. It speaks to the very core of who we are as followers of Jesus. Today’s Gospel is about power and vulnerability, a fitting Gospel for Christians on Independence Day.

          You may remember from last week’s verses in Mark that Jesus has been doing mighty acts of healing before he travels to his hometown in today’s lesson. He has raised a little girl from the dead; he’s healed a woman who merely touched the hem of his cloak. He’s driven out demons and stilled a storm with a word. But Jesus doesn’t fit the world’s image of a powerful leader. He’s not a Temple priest; he’s not a government official. He isn’t educated; he isn’t from holy Jerusalem or even from mighty Rome. He’s from Nazareth, and what good ever comes out of Nazareth? In Jesus’ day, men were normally recognized according to who their fathers are, not their mothers. Jesus’ childhood friends and neighbors know that Jesus’ birth was a bit fishy. They call him “Mary’s son.” (wink, wink) Who knows if Joseph was his real dad? “What’s an illegitimate day laborer doing with so much power?” they exclaim. As Barbara Brown Taylor puts it, Jesus has clearly been “working unauthorized miracles with unapproved people.”[1]

          We, too, expect power to come from the right places. What if _________  [whatever child is there] suddenly stood up right now, grabbed the microphone, and finished this sermon, pointing out all my errors? What if the rector of another parish came over here uninvited and started “fixing” us? We would be as scandalized as the people of Nazareth, wouldn’t we? In our churches and in our nation, we want power to flow through the proper channels. That can be a good thing, a way to avoid chaos and misrule. Just look at what happened this past January 6! But those of us in positions of worldly power can also get too comfortable with the status quo. We certainly don’t want the power dynamic, so long in our favor, to shift and leave us out in the cold, do we ….?

In the late seventeenth century, as I’m learning in my thesis work this summer, some Anglican clergymen heard the call from Jesus to bring Christianity to the native peoples of this country. The trouble was that for our Anglican forebears, Jesus' life-giving message was mere icing on the cake of "Britishness." One missionary writes, "It is to be found to be to no Purpose, to talk to [Native Americans] about our Holy Religion in their wild native state … they must be made Men, that is rational considerate Creatures, before they will become good Christians."[2]  Christianity, for the missionaries, was inextricably tied to their power and privilege as Englishmen.

Dietrich Bonhoeffer warns us: “It is [a] great mistake  … to assume that loving Christ can be the same as loving one’s native country … What is Christian depends on the ‘extraordinary,’” the strangeness of God that is seen in the scandal of salvation through “Mary’s Son.”[3] Jesus wants us, his followers, to know that our true power, like his, comes neither from our position, nor from our education, nor from our skin color, nor from our nationality. True Gospel power is found only in the vulnerability of love, the vulnerability of compassion, of "suffering with." That’s why Jesus sends the first disciples off into the world stripped of worldly power and possessions, without food, extra clothing, or money. Their mission is not self-promotion and love of power. Their mission is to bear the healing power of Love. In order to do that, they must be free enough to rely almost entirely on the hospitality of others. 

Paul confesses in today's Epistle that God has given him a thorn to take on his journey—a painful thorn that will remind him constantly of his vulnerability as Jesus’ disciple. God transforms Saul the powerful Pharisee into Paul, the servant of Jesus Christ, the one who transforms the world through his own "weakness, insults, hardships, persecutions, and calamities for the sake of Christ." As Jesus’ followers, we too must be free to be transformed ourselves, just as we are free to transform. It makes me wonder: What assumptions about power do we carry with us into our world today--assumptions that slow us down in our call to live into God's Kingdom? Do we have rigid ideas about who can be a good Episcopalian? Who can make decisions for our parish? Who can be a good American? Do we leave room for the scandal of God incarnate in Jesus of Nazareth?

To be fair to my mother, her world was one that taught her early on that the power of the pulpit belongs to men, and a woman’s power lies in her beauty. While thinking about Mom-failures and today’s lesson, though, I remembered a faux-pas of my own. One summer, I was trying to get my younger son ready for his all-boys’ camp. Throwing items together at the last minute, I couldn't find the required white cot sheets. Desperate, I grabbed an old set of sheets from the cupboard. They happened to have little yellow and pink flowers all over them. The day after camp started, I got a call from my son’s counselor. The young man's voice dripped with disdain: Could I please send a new set of sheets for my son ASAP …. The flowered ones had made him the laughing stock of the whole camp. 

My son rolls his eyes at me about this incident to this day, just like I roll my eyes at my own mother’s remarks. But perhaps … perhaps what Jesus is asking of us as his followers is to wrap ourselves in flowered sheets in a plain-sheet world? Perhaps Jesus is asking us to stand up to witness to the powerful ones of this world with all of our blemishes uncovered? Perhaps what Jesus desires for us is that we follow him, standing up for Gospel power, standing out like sore thumbs: vulnerable, yet unstoppable, bearing witness, two by two, to our crucified and risen Lord.



[1] Barbara Brown Taylor, Bread of Angels (Lanham MD: Rowman and Littlefield, 1997), 108.

[2] Travis Glasson, Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World, (Oxford: Oxford University Press, 2012), 69.

[3] Dietrich Bonhoeffer, The Sermon on the Mount, 144-45.