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Advent (2022):
Emmanuel. God with us. Our Christmas story teaches us that, God chose to be born into this world as a humble baby - who was fully God and fully human - to dwell, live, and die among us.
This last Sunday in Advent, I want to take a moment to reflect on the implications of this theology of God amomg us for us today.
If it is that we believe God humbled God's self to be with humanity, then we received an example of how to live through Jesus. God showed us to live well is to show love, grace, righteous indignation of oppression, and vulnerability. To be in relationship with one another. To bring peace and healing. To care for the least of us.
An Emmanuel theology also means that we are never alone - the Divine partners with us on our journeys of life.
And from whom did the Christ come? The Light of the World was birthed from the dark womb of a young woman. We only have the Jesus story because Mary was believed.
So God among us necessitates that we believe women, we listen to the oppressed, we show love to one another, we care for creation, and we have a responsibility to continue the work of comprehensive flourishing - of making heaven a reality of earth - that God modeled for us through Christ. Amen.
This last Sunday in Advent, I want to take a moment to reflect on the implications of this theology of God amomg us for us today.
If it is that we believe God humbled God's self to be with humanity, then we received an example of how to live through Jesus. God showed us to live well is to show love, grace, righteous indignation of oppression, and vulnerability. To be in relationship with one another. To bring peace and healing. To care for the least of us.
An Emmanuel theology also means that we are never alone - the Divine partners with us on our journeys of life.
And from whom did the Christ come? The Light of the World was birthed from the dark womb of a young woman. We only have the Jesus story because Mary was believed.
So God among us necessitates that we believe women, we listen to the oppressed, we show love to one another, we care for creation, and we have a responsibility to continue the work of comprehensive flourishing - of making heaven a reality of earth - that God modeled for us through Christ. Amen.
The third Sunday in Advent is oft known as "gaudete Sunday," or the Sunday of rejoicing. But what is it that we are rejoicing? We do still have a few more weeks before Christmas.
Well, it is this Sunday that the energy starts to shift from anxiety about the coming of the Messiah to joy in anticipation of the birth of Christ. The Lectionary changes from warning messages of preparation to, instead, messages of promise and visions of what the world could be with God dwelling among us.
We read of a Christ who comes to save, heal, provide reprieve, bring good news to the poor, side with the lowly and oppressed, and redeem. All of creation shall be glad and rejoice at his coming.
Our Gospel story tells us that these prophecies of the Messiah came true through Christ. What is more, is that these characteristics of God did not stop after Jesus's death. Rather, the work continues in you and in me because Love became incarnate for us. This news is worth rejoicing! Amen.
Well, it is this Sunday that the energy starts to shift from anxiety about the coming of the Messiah to joy in anticipation of the birth of Christ. The Lectionary changes from warning messages of preparation to, instead, messages of promise and visions of what the world could be with God dwelling among us.
We read of a Christ who comes to save, heal, provide reprieve, bring good news to the poor, side with the lowly and oppressed, and redeem. All of creation shall be glad and rejoice at his coming.
Our Gospel story tells us that these prophecies of the Messiah came true through Christ. What is more, is that these characteristics of God did not stop after Jesus's death. Rather, the work continues in you and in me because Love became incarnate for us. This news is worth rejoicing! Amen.
Every once in a while, scripture offers us an extremely poetic insult... In our Gospel reading the Sunday, we read of John the Baptist calling the religious elites of the time a "brood of vipers." What makes this insult even better is that John is characterized as this wild itinerant preacher wilderness man facing off against these powerful, wealthy, social insiders.
Here's the deal though - John wasn't necessarily calling the religious elite a "brood of vipers" to be rude. Rather, this insult was flung to awaken them to their own hypocrisy, make them aware of their own bitterness, and humble their hearts before the coming of the Messiah.
John challenges these men to not only be aware of their venomous ways, but to fully repent. To turn towards the Love of God. To instead of spew poison in words, actions, and policies, live a life that bears nourishing fruit.
This Advent, consider in what ways you may be a viper, rather than a fruit bearing tree. Do your words, actions, and beliefs cause pain, or do they inspire healing, flourishing, and peace? It's easy to fall into the temptation to be a viper; yet, the Good News is that we are all worthy of redemption. Amen.
Here's the deal though - John wasn't necessarily calling the religious elite a "brood of vipers" to be rude. Rather, this insult was flung to awaken them to their own hypocrisy, make them aware of their own bitterness, and humble their hearts before the coming of the Messiah.
John challenges these men to not only be aware of their venomous ways, but to fully repent. To turn towards the Love of God. To instead of spew poison in words, actions, and policies, live a life that bears nourishing fruit.
This Advent, consider in what ways you may be a viper, rather than a fruit bearing tree. Do your words, actions, and beliefs cause pain, or do they inspire healing, flourishing, and peace? It's easy to fall into the temptation to be a viper; yet, the Good News is that we are all worthy of redemption. Amen.
Season after Pentecost (2022):
We often encounter the language of "new and old" in the Bible. We read about being made new through baptism, new wineskins, transfigurations, and that God is doing a new thing through Christ. In our Epistle reading this week, Paul tells the Church in Colossae that they have been clothed with the new self.
This "newness" language as applied to Christians mirrors the language of resurrection that we receive from our Easter story - that Christ died, lived, and ascended into Heaven as a new being.
When we become extensions of Christ in this world, we too carry this newness with us. Howecer, we are still in this world. This means our newness has an embodied, enfleshed reality - which has real implications on how we live alongside one another.
As persons clothed in newness, we must strive to live - and love - as Christ lived and loved among us. The awesome part about this is that newness isn't a one time event. Rather, God's grace is unending. We have opportunities to live into our newness every minute of every day.
This "newness" language as applied to Christians mirrors the language of resurrection that we receive from our Easter story - that Christ died, lived, and ascended into Heaven as a new being.
When we become extensions of Christ in this world, we too carry this newness with us. Howecer, we are still in this world. This means our newness has an embodied, enfleshed reality - which has real implications on how we live alongside one another.
As persons clothed in newness, we must strive to live - and love - as Christ lived and loved among us. The awesome part about this is that newness isn't a one time event. Rather, God's grace is unending. We have opportunities to live into our newness every minute of every day.
If you grew up in the Church, in particular an evangelical Christian Church like me, you likely heard the refrain "Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you." I'm pretty sure there was even a children's hymn about this verse...
I remember learning that this verse literally meant, "If I pray to God for [insert thing here], God will give me [insert thing here]" and if God didn't answer my request, that meant I was doing something wrong. I was flawed. I wasn't faithful enough.
As I grew up, I found my prayers not being directly answered. I felt like the foundation of faith from which i grew had been a lie.
Over time, I began my own faith journey. It was then that I encountered the rest of this passage. The language that teaches that the asking, seeking, and knocking aren't about literal goods or requests. Sometimes our prayers are not answered. This doesn't mean that either we or God are "unfaithful."
Rather, these actions are about the Holy Spirit. God gives to Holy Spirit to anyone who is searching. There is no gatekeeping of the Spirit - not for one's action or inaction, identity, or social status. The Spirit has bene given to you. Amen.
I remember learning that this verse literally meant, "If I pray to God for [insert thing here], God will give me [insert thing here]" and if God didn't answer my request, that meant I was doing something wrong. I was flawed. I wasn't faithful enough.
As I grew up, I found my prayers not being directly answered. I felt like the foundation of faith from which i grew had been a lie.
Over time, I began my own faith journey. It was then that I encountered the rest of this passage. The language that teaches that the asking, seeking, and knocking aren't about literal goods or requests. Sometimes our prayers are not answered. This doesn't mean that either we or God are "unfaithful."
Rather, these actions are about the Holy Spirit. God gives to Holy Spirit to anyone who is searching. There is no gatekeeping of the Spirit - not for one's action or inaction, identity, or social status. The Spirit has bene given to you. Amen.
Our Gospel reading this week tells us the story of a lawyer asking Jesus, "Who is my neighbor?" This uncertainty around the answer to this question is as real in 2022 as it was in the 1st century. Today, like then, it may be easy to assume that our neighbors are the people who are like-minded, fight for the same causes, come from the same neighborhoods, have the same values.
While this might be literally true, Jesus encourages a broader perspective on neighborliness. In particular, Jesus turns "neighbor" into an action.
You see, in this story in Luke, Jesus suggests to the lawyer that the man who stopped to help the man on the side of the rode was the most neighborly because he invested in the hurting man's healing. He didn't pass him by, didn't just offer "thoughts and prayers," didn't lecture him - he invested in this man's health and got him the care he needed.
The kicker of this story, though, is that the helping man and the hurt man were from people groups that, normally, would have nothing to do with each other. They were enemies. And yet, it is person least expected to help that Jesus teaches was the neighbor.
So a neighbor can be anyone, from anywhere. Sometimes, those who become neighbors are people from completely different worlds than ours. We are neighbors when we take the time to show love and invest in one another. This is the greatest commandment. Amen.
While this might be literally true, Jesus encourages a broader perspective on neighborliness. In particular, Jesus turns "neighbor" into an action.
You see, in this story in Luke, Jesus suggests to the lawyer that the man who stopped to help the man on the side of the rode was the most neighborly because he invested in the hurting man's healing. He didn't pass him by, didn't just offer "thoughts and prayers," didn't lecture him - he invested in this man's health and got him the care he needed.
The kicker of this story, though, is that the helping man and the hurt man were from people groups that, normally, would have nothing to do with each other. They were enemies. And yet, it is person least expected to help that Jesus teaches was the neighbor.
So a neighbor can be anyone, from anywhere. Sometimes, those who become neighbors are people from completely different worlds than ours. We are neighbors when we take the time to show love and invest in one another. This is the greatest commandment. Amen.
This week's Epistle reading in our Lectionary speaks of ffreedom. Freedpm found in Christ. Freedom found when we follow the spirit, rather than human desire. To make it clear - human desire and human needs, basic human rights - like safety and health - are two completely different things.
I find it ironic that the week that our Lectionary speaks of freedom is the same week that the rights of women and people who can become pregnant have been legally stripped in the US and that, with this decision, the rights of LGBTQ+ people are being called into question.
I find it especially ironic because our Epistle makes it extremely clear - we Christians have freedom in Christ, and that freedom is to be used to serve one another. To love one another. To care for one another. That we are only free because we are connected to one another. To paraphrase Black and Brown civil rights activists and liberation theologians, our freedom is inextricably bound up in one another's. This is the biblical concepts of agape and shalom.
So, when we strip the freedoms of one group, we strip the freedoms of all. When we ignore the voices of the marginalized, we ignore the voice of Christ. When we confuse "desire" with basic human rights, we turn ideology into idol.
Freedom, yes, is found when we follow the Spirit; but part of following the Spirit requires calling out injustice. Amen.
I find it ironic that the week that our Lectionary speaks of freedom is the same week that the rights of women and people who can become pregnant have been legally stripped in the US and that, with this decision, the rights of LGBTQ+ people are being called into question.
I find it especially ironic because our Epistle makes it extremely clear - we Christians have freedom in Christ, and that freedom is to be used to serve one another. To love one another. To care for one another. That we are only free because we are connected to one another. To paraphrase Black and Brown civil rights activists and liberation theologians, our freedom is inextricably bound up in one another's. This is the biblical concepts of agape and shalom.
So, when we strip the freedoms of one group, we strip the freedoms of all. When we ignore the voices of the marginalized, we ignore the voice of Christ. When we confuse "desire" with basic human rights, we turn ideology into idol.
Freedom, yes, is found when we follow the Spirit; but part of following the Spirit requires calling out injustice. Amen.
Sometimes, our souls become weary. Our souls - the breath of life within us - become tired from the weight of the world, the toxic news cycles, the evils of oppression of all kinds, and any other stress that we may carry. Sometimes, our soul's burdens aren't even known. All we know is that our soul is weary.
When my soul is weary, I'm always comforted by the words of Pslam 42. The psalmist writes of experiencing a longing for God. The words suggest this longing comes from a place of exhaustion, fatigue, isolation, and distress. From a place of deep need for reprieve from hurt. A place many of us probably know well.
Yet, rather than curse God when feeling separated, the psalmist leans in. They hold in tension their pain and their faith. They acknowledge their hurt, acknowledge feeling abandoned by God, acknowledge the weight of the world, and still call upon God.
That, to me, is an inspirational faith - a faith to which I aspire. Because, let's be honest, the world will beat us down. And, when it does, I want to be able to look to God, who sends out their light to us, even when we are in darkness. What about you? Amen.
When my soul is weary, I'm always comforted by the words of Pslam 42. The psalmist writes of experiencing a longing for God. The words suggest this longing comes from a place of exhaustion, fatigue, isolation, and distress. From a place of deep need for reprieve from hurt. A place many of us probably know well.
Yet, rather than curse God when feeling separated, the psalmist leans in. They hold in tension their pain and their faith. They acknowledge their hurt, acknowledge feeling abandoned by God, acknowledge the weight of the world, and still call upon God.
That, to me, is an inspirational faith - a faith to which I aspire. Because, let's be honest, the world will beat us down. And, when it does, I want to be able to look to God, who sends out their light to us, even when we are in darkness. What about you? Amen.
Today is Pentecost - the Christian holiday that celebrates the gift of the Holy Spirit in our world, and reminds us that our diversity is God-given and to be used for God's glory!
The story goes, the apostles were all gathered in an upper room of a Jerusalem house discussing the future of their movement. They had just watched Jesus ascend to the life after life and were now on their own to determine how to live according to his teachings.
Then, suddenly, a violent wind from heaven rushed through the house. Flames appeared above each Christ follower, and each began speaking a different language.
To the rest of the city, the apostles appeared drunk. Peter, however, dispelled these rumors and instead reminded the people then - and now - that the prophets had foretold the day that the Holy Spirit would be given to all persons of all identities.
Pentecost, therefore, is our annual reminder that God's love is for all people, that God celebrates our diversity, and that all of us have the Spirit within us. amen.
The story goes, the apostles were all gathered in an upper room of a Jerusalem house discussing the future of their movement. They had just watched Jesus ascend to the life after life and were now on their own to determine how to live according to his teachings.
Then, suddenly, a violent wind from heaven rushed through the house. Flames appeared above each Christ follower, and each began speaking a different language.
To the rest of the city, the apostles appeared drunk. Peter, however, dispelled these rumors and instead reminded the people then - and now - that the prophets had foretold the day that the Holy Spirit would be given to all persons of all identities.
Pentecost, therefore, is our annual reminder that God's love is for all people, that God celebrates our diversity, and that all of us have the Spirit within us. amen.
Easter (2022):
It has been a painful, tragic, exhausting few weeks in the US. This is going to be a 2 part 60-second sermon because, In times of chaos or moments of tragedy, I'm often asked two questions. The first - "How could God allow this to happen?" and the second - "Where is God?"
To the first question, I offer the likely unsatisfying answer of tragedy just happens. Nature does her thing, seasons change, and cosmic forces are at play. As the tragedy pertains to human action, I add that life happens because humans live life. Evil, hatred, sickness, and pain in our world are not Divinely orchestrated.
Rather, evil forces exist in our world and are generated and perpetuated through human actions, institutions, systems, and policies. Humans, for better and for worse, have free will. This free will means we can choose to live into the good or the evil forces.
The question isn't how can God allow something to happen, but rather, the question is how we respond to evil actions in yheir various forms, for this is when our values and faith are put to the test. Amen.
...
This is part 2 of your 60-second sermon because, In times of chaos or moments of tragedy, I'm often asked two questions. The first - "How could God allow this to happen?" and the second - "Where is God?"
To this second question, God is always present, moving in our world. I recognize though that, sometimes, we all need proof of God's omnipresence.
This is when I turn to whatthe Bible and experience tell us about God's character. We experience God through the three persons of the Trinity. Firstly, scripture tells us that God, rhe first person of the Trinity, is Love. Jesus, the second person, walked among humanity and always stood on the side of the oppressed and the downtrodden. Then, the Holy Spirit, the third person, is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control.
So, if we ever need explicit proof of God in our world, just look for any of these characteristics. Because where they are being exhibited, there too is God. Amen.
To the first question, I offer the likely unsatisfying answer of tragedy just happens. Nature does her thing, seasons change, and cosmic forces are at play. As the tragedy pertains to human action, I add that life happens because humans live life. Evil, hatred, sickness, and pain in our world are not Divinely orchestrated.
Rather, evil forces exist in our world and are generated and perpetuated through human actions, institutions, systems, and policies. Humans, for better and for worse, have free will. This free will means we can choose to live into the good or the evil forces.
The question isn't how can God allow something to happen, but rather, the question is how we respond to evil actions in yheir various forms, for this is when our values and faith are put to the test. Amen.
...
This is part 2 of your 60-second sermon because, In times of chaos or moments of tragedy, I'm often asked two questions. The first - "How could God allow this to happen?" and the second - "Where is God?"
To this second question, God is always present, moving in our world. I recognize though that, sometimes, we all need proof of God's omnipresence.
This is when I turn to whatthe Bible and experience tell us about God's character. We experience God through the three persons of the Trinity. Firstly, scripture tells us that God, rhe first person of the Trinity, is Love. Jesus, the second person, walked among humanity and always stood on the side of the oppressed and the downtrodden. Then, the Holy Spirit, the third person, is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control.
So, if we ever need explicit proof of God in our world, just look for any of these characteristics. Because where they are being exhibited, there too is God. Amen.
rIn many Christian traditions, we reach a point in service called the passing of the peace. The priest stands and offers to the congregation - the peace of the Lord be always with you.
And the congregation responds - and also with you.
Then signs of peace are shared.
For many of us, these words and this exchange are familiar, comforting, and indicate a time of connecting with one another.
Our Gospel this Sunday recounts one of the origins of this ancient ritual. Jesus tells his disciples that he gifts them his peace. Specifically, peace not of this world, but instead, a God-inspired peace.
The peace about which Jesus speaks is the same peace God promised to the Israelites wandering toward the promised land, the peace to come after warfare as declared by the prophets, and it is a peace that suggests a soul at rest in the life after life.
Biblical peace is an absence of war and violence; establishment of security and safety; and a movement towards wholeness and harmony, within the self, among a community, with creation, and with God. This peace is focused on our communal flourishing.
So, when we next offer the peace, let us have in mind that we are participating in the harmony, security, and flourishing of another. Amen.
And the congregation responds - and also with you.
Then signs of peace are shared.
For many of us, these words and this exchange are familiar, comforting, and indicate a time of connecting with one another.
Our Gospel this Sunday recounts one of the origins of this ancient ritual. Jesus tells his disciples that he gifts them his peace. Specifically, peace not of this world, but instead, a God-inspired peace.
The peace about which Jesus speaks is the same peace God promised to the Israelites wandering toward the promised land, the peace to come after warfare as declared by the prophets, and it is a peace that suggests a soul at rest in the life after life.
Biblical peace is an absence of war and violence; establishment of security and safety; and a movement towards wholeness and harmony, within the self, among a community, with creation, and with God. This peace is focused on our communal flourishing.
So, when we next offer the peace, let us have in mind that we are participating in the harmony, security, and flourishing of another. Amen.
When was the last time you truly wondered? I'm not talking about wondering about what you will eat for dinner or which couples will last from Love is Blind; but instead, a deep, childlike wonder that opens up your mind and spirit to all that could be.
The earliest Christ followers often wondered - out of both practical and spiritual necessity. We experience this wonder in the book of Revelation. Written in the 1st century during a period of uncertainty of the future of Christianity due to actual persecution of Christians at the hand of the Roman empire, much attention was given to the question of life after life.
Their wondering about the life after life gave rise to striking and comforting images. We read of persons of all nations and tribes standing together, of death and pain being no more, of Spiritual fulfillment, and newness of all things - assumedly to include structures, systems, and relationships which help enable a just world in which all life can flourish in its newness.
Thankfully, for most of us, our wondering does not have the same urgency to it in 2022. At the same time, we must continue to engage in deep wonder - of not just the life after life but also of what co-creating God's kingdom here on earth looks like.
How can we contribute to the reduction of pain, death, and mourning? What would our world look like if we truly believed that God dwelled among us?
This week, allow your spirit to engage in childlike wonder as we strive to make a world in which all of creation can flourish. Amen.
The earliest Christ followers often wondered - out of both practical and spiritual necessity. We experience this wonder in the book of Revelation. Written in the 1st century during a period of uncertainty of the future of Christianity due to actual persecution of Christians at the hand of the Roman empire, much attention was given to the question of life after life.
Their wondering about the life after life gave rise to striking and comforting images. We read of persons of all nations and tribes standing together, of death and pain being no more, of Spiritual fulfillment, and newness of all things - assumedly to include structures, systems, and relationships which help enable a just world in which all life can flourish in its newness.
Thankfully, for most of us, our wondering does not have the same urgency to it in 2022. At the same time, we must continue to engage in deep wonder - of not just the life after life but also of what co-creating God's kingdom here on earth looks like.
How can we contribute to the reduction of pain, death, and mourning? What would our world look like if we truly believed that God dwelled among us?
This week, allow your spirit to engage in childlike wonder as we strive to make a world in which all of creation can flourish. Amen.
So, what is the deal with hate? In particular, from Christians who are "supposed" to show love?
I'm convinced that hate is a manifestation of fear. Fear of what? Fear of the unknown. Fear of change. Fear of losing power, positionality, or privilege. Fear of those who we deem "other."
Fear is a powerful emotion.
In his work, "Jesus and the Disinherited," Howard Thurman suggests that fear is a survival technique. Though he is talking of the oppressed, his words may resonate with anyone who has been wounded. Thurman suggests we grasp onto fear out of self-preservation. Fear becomes dangerous when fear turns into deception. Then deception into hate. When this chain occurs, the original source of the fear - whether physical or existential - doesn't matter. The hate becomes entrenched and manifests in various ways.
So, when met with hate, dig deeper. As long as you are physically, mentally, and spiritually safe, be curious about the hate. Engage it when you can. Humanize it. Remember that hate has an origin in insecurity; in an unhealed wound. Then, as is safe, pour love into that wound. If you can't, find someone who can. This is where allies and accomplices come in.
Replacing hate with love is hard, takes time, and requires dedication. But love is the answer, and humanizing the unknown is the way.
I'm convinced that hate is a manifestation of fear. Fear of what? Fear of the unknown. Fear of change. Fear of losing power, positionality, or privilege. Fear of those who we deem "other."
Fear is a powerful emotion.
In his work, "Jesus and the Disinherited," Howard Thurman suggests that fear is a survival technique. Though he is talking of the oppressed, his words may resonate with anyone who has been wounded. Thurman suggests we grasp onto fear out of self-preservation. Fear becomes dangerous when fear turns into deception. Then deception into hate. When this chain occurs, the original source of the fear - whether physical or existential - doesn't matter. The hate becomes entrenched and manifests in various ways.
So, when met with hate, dig deeper. As long as you are physically, mentally, and spiritually safe, be curious about the hate. Engage it when you can. Humanize it. Remember that hate has an origin in insecurity; in an unhealed wound. Then, as is safe, pour love into that wound. If you can't, find someone who can. This is where allies and accomplices come in.
Replacing hate with love is hard, takes time, and requires dedication. But love is the answer, and humanizing the unknown is the way.
There is healing in community. There is healing in community.
In many cultures, especially in White US culture, we've come to believe that when we are in pain, we must suffer alone. That no one can know that we are anything other than "well." Because of this, we are often hard of hearing to cries of pain.
This week, we read the story of Tabitha's resurrection. A miracle in and of itself. What stands out to me, however, is scripture's reminder of the cultural norm of mourning with.
When Peter arrives at Tabitha's home, we read he is met by widows whose purpose it was was to mourn her death together as a way of honoring her life and the cpmplexitiy of death.
These people came together as a community to collectively bear witness to their joy, pain, grief, and loss, together.
Scripture reminds us that not only do we not have to suffer alone, but also that being part of a community of Christ followers means honoring and bearing witness to our own and other's suffering.
For many of us, suffering with - having compassion - is a lost art. A practice for which we, "Don't have time."
But, honoring and bearing witness to pain is a healing art. Listening to the voices of those who are crying out is a sacred practice - and this is a way of being for which we must make time if we are to honor the inherent value, dignity, and worth of not just others, but also ourselves. Amen.
In many cultures, especially in White US culture, we've come to believe that when we are in pain, we must suffer alone. That no one can know that we are anything other than "well." Because of this, we are often hard of hearing to cries of pain.
This week, we read the story of Tabitha's resurrection. A miracle in and of itself. What stands out to me, however, is scripture's reminder of the cultural norm of mourning with.
When Peter arrives at Tabitha's home, we read he is met by widows whose purpose it was was to mourn her death together as a way of honoring her life and the cpmplexitiy of death.
These people came together as a community to collectively bear witness to their joy, pain, grief, and loss, together.
Scripture reminds us that not only do we not have to suffer alone, but also that being part of a community of Christ followers means honoring and bearing witness to our own and other's suffering.
For many of us, suffering with - having compassion - is a lost art. A practice for which we, "Don't have time."
But, honoring and bearing witness to pain is a healing art. Listening to the voices of those who are crying out is a sacred practice - and this is a way of being for which we must make time if we are to honor the inherent value, dignity, and worth of not just others, but also ourselves. Amen.
I find texts that seemingly tells us that God intentionally maims someone to teach a lesson really challenging. These stories seem to run counter to the love ethic that I believe is our Christian story.
Well, this third week in Easter we're given one of these texts as we read the story of Saul's blinding while walking along the road to Damascus after Jesus appears and challenges Saul about why he persecutes Christ.
When given a text like this, i choose to look for where Love is at play. I can do this because Love is at the heart of the Gospel. Because of this, I can trust that God is not harming Saul. Rather, I can trust that Saul is blinded - goes through a period of darkness - to undergo a spiritual, heart transformation. I can also trust that God never abandoned Saul.
I can learn from this story that Love sometimes requires a hard word when we know that someone we love is doing harm to others. But this word is always compassionate and always rehabilitative.
Did God literally blind Saul? I don't think so. Did God transform Saul's heart such that Saul repented from his violent ways and instead lived to to build harmonious communities? History tells us yes.
So, when met with an uncertain text, look for Love; because Love wins every time.
Well, this third week in Easter we're given one of these texts as we read the story of Saul's blinding while walking along the road to Damascus after Jesus appears and challenges Saul about why he persecutes Christ.
When given a text like this, i choose to look for where Love is at play. I can do this because Love is at the heart of the Gospel. Because of this, I can trust that God is not harming Saul. Rather, I can trust that Saul is blinded - goes through a period of darkness - to undergo a spiritual, heart transformation. I can also trust that God never abandoned Saul.
I can learn from this story that Love sometimes requires a hard word when we know that someone we love is doing harm to others. But this word is always compassionate and always rehabilitative.
Did God literally blind Saul? I don't think so. Did God transform Saul's heart such that Saul repented from his violent ways and instead lived to to build harmonious communities? History tells us yes.
So, when met with an uncertain text, look for Love; because Love wins every time.
Have you ever called someone, or been called, a "doubting Thomas"?
We humans are inherently skeptical. Neuroscience tells us that we've needed to be in order to survive. Skepticism - or doubt - has allowed us to discern what is safe and what is threat.
Our Gospel reading on this second Sunday in Easter tells us that we have a God who understands - and meets us in - this very human mentality. This Sunday we read the story of Thomas doubting Jesus's resurrection from the dead.
Thomas doesn't believe his friends when they say that Jesus is back. He wants physical proof. To see the scars on Christ's body. And God, instead of admonishing Thomas, shows up. Jesus comes to Thomas a week later, offers peace, and then allows Thomas to touch his wounds, feel his flesh, so that Thomas can know that the risen Christ is real. God defies earthly bounds and proves that resurrection is an embodied experience so that Thomas - and all future generations - can believe.
This story tells me that God doesn't shame us for our skepticism, our doubt, or any other game that our mind may be playing with us. Rather, our God shows up in ways that our minds can comprehend in order to open them to the expanse of all that God is.
Your doubt, your skepticism, is okay. It is human. Allow yourself to be curious about it, and consider it an invitation to be open to encountering God. Amen.
We humans are inherently skeptical. Neuroscience tells us that we've needed to be in order to survive. Skepticism - or doubt - has allowed us to discern what is safe and what is threat.
Our Gospel reading on this second Sunday in Easter tells us that we have a God who understands - and meets us in - this very human mentality. This Sunday we read the story of Thomas doubting Jesus's resurrection from the dead.
Thomas doesn't believe his friends when they say that Jesus is back. He wants physical proof. To see the scars on Christ's body. And God, instead of admonishing Thomas, shows up. Jesus comes to Thomas a week later, offers peace, and then allows Thomas to touch his wounds, feel his flesh, so that Thomas can know that the risen Christ is real. God defies earthly bounds and proves that resurrection is an embodied experience so that Thomas - and all future generations - can believe.
This story tells me that God doesn't shame us for our skepticism, our doubt, or any other game that our mind may be playing with us. Rather, our God shows up in ways that our minds can comprehend in order to open them to the expanse of all that God is.
Your doubt, your skepticism, is okay. It is human. Allow yourself to be curious about it, and consider it an invitation to be open to encountering God. Amen.
Happy Easter everyone - today is the day we celebrate Christ's resurrection from the dead, and the new life brought about by this resurrection.
The Easter story tells us 2 related Truths about God's relationship to creation in this "new thing" that God is doing (Isaiah 65:17-25)
(1) first, we learn that all of creation is redeemable - through Christ's death and resurrection, God established a new relationship with the created world. Death, which was once considered final, is final no more.
(2) second, God centers women's voices and testimonies - in the entire cycle of creation. Just as God allowed Hagar, a woman, to be the first person to name God and came into this world through a woman's womb, so too does God appear first to women as the resurrected Christ. Our Gospel reading tells us that Jesus called Mary by name and tasked her to tell of his resurrection to the men. Easter reminds us that, from the beginning, women first preached the Gospel message of new, redeemed life.
How amazing is it that we have a God who centers the marginalized, shows us that death of all kinds is not final, and is in active relationship with the created world?
Christ is risen, he is risen indeed! Alleluia! Amen.
The Easter story tells us 2 related Truths about God's relationship to creation in this "new thing" that God is doing (Isaiah 65:17-25)
(1) first, we learn that all of creation is redeemable - through Christ's death and resurrection, God established a new relationship with the created world. Death, which was once considered final, is final no more.
(2) second, God centers women's voices and testimonies - in the entire cycle of creation. Just as God allowed Hagar, a woman, to be the first person to name God and came into this world through a woman's womb, so too does God appear first to women as the resurrected Christ. Our Gospel reading tells us that Jesus called Mary by name and tasked her to tell of his resurrection to the men. Easter reminds us that, from the beginning, women first preached the Gospel message of new, redeemed life.
How amazing is it that we have a God who centers the marginalized, shows us that death of all kinds is not final, and is in active relationship with the created world?
Christ is risen, he is risen indeed! Alleluia! Amen.
Today is Palm Sunday, the start to the holiest week in the Christian calendar, and our Gospel reading tell us of a celebratory entry fit for royalty...and yet, the object of celebration, Jesus, rode in on a humble colt.
Holy Week continúes with seemingly conflicting realities. On the one hand, hope and joy undergird this week because the whole week leads to the celebration of Christ's resurrection on Easter Sunday!
On the other hand, real physical, emotional, and spiritual suffering occurred during this week. The week begins with tje triumphant high of Palm Sunday, then continues with righteous anger as Jesus cleanses the temple, solemn rememberance on Maundy Thursday, deep disappointment as Peter denies Jesus, fear when Jesus is arrested, despair at his death on Good Friday, and uncertainty on Holy Saturday. All the while, Jesus knows he is about to be murdered and, likely, is feeling both resolute in his Divine mission and anxious in his human body.
Roller coaster of emotions, right? Holy Week necessitates that we partner the knowledge of joy with feelings of anger, disappointment, fear, despair, uncertainty, and anxiety. If you ever needed Biblical permission to feel deep, complex emotions and to know that your emotions are good - Holy Week is your week. Amen.
Holy Week continúes with seemingly conflicting realities. On the one hand, hope and joy undergird this week because the whole week leads to the celebration of Christ's resurrection on Easter Sunday!
On the other hand, real physical, emotional, and spiritual suffering occurred during this week. The week begins with tje triumphant high of Palm Sunday, then continues with righteous anger as Jesus cleanses the temple, solemn rememberance on Maundy Thursday, deep disappointment as Peter denies Jesus, fear when Jesus is arrested, despair at his death on Good Friday, and uncertainty on Holy Saturday. All the while, Jesus knows he is about to be murdered and, likely, is feeling both resolute in his Divine mission and anxious in his human body.
Roller coaster of emotions, right? Holy Week necessitates that we partner the knowledge of joy with feelings of anger, disappointment, fear, despair, uncertainty, and anxiety. If you ever needed Biblical permission to feel deep, complex emotions and to know that your emotions are good - Holy Week is your week. Amen.
Lent (2022):
In our Gospel reading this 5th Sunday in Lent, we find ourselves around a dinner table with Jesus, Lazarus, Mary, Martha, and Judas. And conflict arises.
Jesus responds to this conflict by focusing the group's attention on him. This may seem odd because for the entirety of his public ministry, Jesus focused on others. He stood up for the poor, the oppressed, and the downtrodden in Solidarity for liberation. But now - he says "worry about me."
Why?
Well, time was of the essence. Jesus knew that in 1 week he would be arrested and murdered by the state. He knew he didn't have much time left to ensure his followers understood our responsibilities after his death.
So in focusing on himself, Jesus is saying, "Learn now, for time is short. After I die, you must bring good news to the poor, liberate the oppressed, and set the captives free. You must continue this work on earth to make God's kingdom come." Jesus is telling folks you must both revere the Lord and care about justice - but his friends needed to internalize the message before he died.
Thankfully, we've been given the gift of time through Christ's death and resurrection. But the responsibility of the earleist Christians is still ours - we still must listen to the voice of God and continue Christ's liberating work in our world. Amen.
Jesus responds to this conflict by focusing the group's attention on him. This may seem odd because for the entirety of his public ministry, Jesus focused on others. He stood up for the poor, the oppressed, and the downtrodden in Solidarity for liberation. But now - he says "worry about me."
Why?
Well, time was of the essence. Jesus knew that in 1 week he would be arrested and murdered by the state. He knew he didn't have much time left to ensure his followers understood our responsibilities after his death.
So in focusing on himself, Jesus is saying, "Learn now, for time is short. After I die, you must bring good news to the poor, liberate the oppressed, and set the captives free. You must continue this work on earth to make God's kingdom come." Jesus is telling folks you must both revere the Lord and care about justice - but his friends needed to internalize the message before he died.
Thankfully, we've been given the gift of time through Christ's death and resurrection. But the responsibility of the earleist Christians is still ours - we still must listen to the voice of God and continue Christ's liberating work in our world. Amen.
Our Epistle reading for this 4th Sunday in Lent talks of reconciliation - specifically, that we've been tasked with the ministry of reconciliation through Christ's life, death, and resurrection.
It may be easy to construe reconciliation as a superficial apology. A quick, "I'm sorry." "That's okay." And voila - amends have been made.
While apologies are lovely and important, Paul is talking of something much deeper when he talks of the ministry of reconciliation. Christ-inspired reconciliation requires an awareness of the impact of our actions on ourselves or others, a confession of this wrong-doing, a willingness to grow and learn, genuine concern for the well-being of the world, and - perhaps - even sacrifice.
Calling a superficial exchange of apologies "reconciliation" maintains power structures. But Christ-inspired reconciliation subverts these structures because it requires a giving up of power via accountability and a reimagining of partnerships to strive to create a harmonious world.
Christ-inspired reconciliation leads to transformation through a process of life, death, and new life - and it is our ministry to continue. Amen.
It may be easy to construe reconciliation as a superficial apology. A quick, "I'm sorry." "That's okay." And voila - amends have been made.
While apologies are lovely and important, Paul is talking of something much deeper when he talks of the ministry of reconciliation. Christ-inspired reconciliation requires an awareness of the impact of our actions on ourselves or others, a confession of this wrong-doing, a willingness to grow and learn, genuine concern for the well-being of the world, and - perhaps - even sacrifice.
Calling a superficial exchange of apologies "reconciliation" maintains power structures. But Christ-inspired reconciliation subverts these structures because it requires a giving up of power via accountability and a reimagining of partnerships to strive to create a harmonious world.
Christ-inspired reconciliation leads to transformation through a process of life, death, and new life - and it is our ministry to continue. Amen.
Let's talk redemption.
Do you ever believe that you are being punished by God, or are undeserving of redemption?
If this is you, I have good news for you. Our Gospel readings from this third Sunday in Lent tell us that we are deserving of redemption, and our suffering is not a God-imposed punishment for some wrong doing.
In our reading from Luke, Jesus tell three stories to make this point. He first reminds the crowds of Galileans who were murdered by Pilate, second, he tells of the people crushed by the tower of Siloam. To these examples, Jesus says yes, their deaths were horrible, but their deaths were not horrible because of their sins. Their deaths were horrible because of human error and evil in the world.
Then, third, Jesus talks of a barren fig tree. The farmer wants to cut it down. But Jesus? Jesus says no - give it another chance to grow fruit; to be redeemed. Just because the tree did not produce figs does not mean it is worthy of death. It just needs more time.
So, take heart. Know that your suffering is not punishment for some wrong doing, that repentance is available to you, and that, in Christ, you are redeemed. Amen.
Do you ever believe that you are being punished by God, or are undeserving of redemption?
If this is you, I have good news for you. Our Gospel readings from this third Sunday in Lent tell us that we are deserving of redemption, and our suffering is not a God-imposed punishment for some wrong doing.
In our reading from Luke, Jesus tell three stories to make this point. He first reminds the crowds of Galileans who were murdered by Pilate, second, he tells of the people crushed by the tower of Siloam. To these examples, Jesus says yes, their deaths were horrible, but their deaths were not horrible because of their sins. Their deaths were horrible because of human error and evil in the world.
Then, third, Jesus talks of a barren fig tree. The farmer wants to cut it down. But Jesus? Jesus says no - give it another chance to grow fruit; to be redeemed. Just because the tree did not produce figs does not mean it is worthy of death. It just needs more time.
So, take heart. Know that your suffering is not punishment for some wrong doing, that repentance is available to you, and that, in Christ, you are redeemed. Amen.
As a kid, I remember being asked to answer what I wanted to be when I grew up, what I wanted to accomplish. But never asked to reflect on, "Who am I?"
It is in the answer to this question, plus an awareness of what needs healing in the world, that each of us can encounter our God-given purpose. Our calling.
There can be this perception that to receive a calling from God is reserved only for the "elect" due to gatekeeping of language and titles in the Church.
But, we all have callings to uncover. Callings that help show love, denounce evil, and reconcile the world.
A calling can take various forms. In our readings for this Sunday, we see that a calling can be a specific task, like that given to Abram to produce offspring and lead his descendants to the promised land; or it can be a way of being, like Paul implores the church in Philipi. A calling can also be a concept, like honoring the inherent value, dignity, and worth of every person.
You have a calling. Identifying it begins with asking, "Who am I?," developing an awareness of what needs healing in the world, and then acting in love. Always love. Amen.
It is in the answer to this question, plus an awareness of what needs healing in the world, that each of us can encounter our God-given purpose. Our calling.
There can be this perception that to receive a calling from God is reserved only for the "elect" due to gatekeeping of language and titles in the Church.
But, we all have callings to uncover. Callings that help show love, denounce evil, and reconcile the world.
A calling can take various forms. In our readings for this Sunday, we see that a calling can be a specific task, like that given to Abram to produce offspring and lead his descendants to the promised land; or it can be a way of being, like Paul implores the church in Philipi. A calling can also be a concept, like honoring the inherent value, dignity, and worth of every person.
You have a calling. Identifying it begins with asking, "Who am I?," developing an awareness of what needs healing in the world, and then acting in love. Always love. Amen.
From what do you need to be liberated?
Our readings for the first week of Lent introduce us to a liberating God who meets us in our struggle. Our OT lesson from Deutoroy reminds us of how God walked with the Israelities, liberated them from literal slavery, and delivered them to the promised land.
Our Gospel lesson from Luke tells the story of Jesus, who was God incarnate, overcoming being tempted by the devil in the desert for 40 days. Jesus finds his strength for spiritual liberation in the knowledge of God's Word and promises.
Though both these stories end in liberation, important to note is that we see the characters in both acknowledging their struggle, at some level even engaging it and wrestling with it, and then being set free in their own ways.
These stories aren't told so that we hyper spirituality our struggles but, instead, so that we can gain examples of how to hold in tension honoring immediate suffering with the knowledge and faith that all shall be well in Christ because we have a God who liberates from oppression. Amen.
Our readings for the first week of Lent introduce us to a liberating God who meets us in our struggle. Our OT lesson from Deutoroy reminds us of how God walked with the Israelities, liberated them from literal slavery, and delivered them to the promised land.
Our Gospel lesson from Luke tells the story of Jesus, who was God incarnate, overcoming being tempted by the devil in the desert for 40 days. Jesus finds his strength for spiritual liberation in the knowledge of God's Word and promises.
Though both these stories end in liberation, important to note is that we see the characters in both acknowledging their struggle, at some level even engaging it and wrestling with it, and then being set free in their own ways.
These stories aren't told so that we hyper spirituality our struggles but, instead, so that we can gain examples of how to hold in tension honoring immediate suffering with the knowledge and faith that all shall be well in Christ because we have a God who liberates from oppression. Amen.