Early morning, April four Shot rings out in the Memphis sky. Free at last, they took your life They could not take your pride.
U2 continues with the chorus: “In the name of love / What more in the name of love.” They repeat these words over and over again, astonished and overwhelmed by the lengths to which love calls us to go. From 1984’s The Unforgettable Fire, the song bears the title “Pride (In the Name of Love)” and easily slots into my Top 10 list of all-time favorite U2 songs. It’s one of those songs that I never skip when those first rifts from The Edge’s guitar bloom on my radio.
I love this song because it is about a profoundly misunderstood concept, but which U2 understands profoundly in their lyrics. The song is about martyrdom* and the reason someone would die in witness to a cause. For U2, there is only one reason that could ever lead someone down the martyr’s path, and that is Love. Continue reading “They Could Not Take Your Pride”→
Sermon for Sunday, November 26, 2017 || Reign of Christ, Year A || Ephesians 1:15-23; Matthew 25:31-46
About two months ago, I got a call from one of the nearby care facilities. An elderly man, whom I had never met, was actively dying, and the staff member on the phone asked if I could come over and pray with him. Now I wish my first thought was, “Yes, of course, I’d be honored.” To be honest, it was one of those days. I was on the run from here to there doing a million things, none of them very attentively because there was so much to do. So my second thought was, “I’ll go if I can squeeze in another visit.” After all, the man wasn’t one of my parishioners, not one of my flock.
Thankfully, a third thought bubbled up from my gut, from that place within that you listen to because you’re pretty sure the thought originated from someone other than yourself. The third thought was a simple imperative: “Go.” I got in my car and drove to the care center. The staff directed me to the room where I found the unconscious man and his wife sitting vigil next to him. Their adult children were on the way, but she wasn’t sure they would make it on time. She and I chatted for awhile about their life together, the blessing of his long years, the pain in seeing him move towards death.Continue reading “The Widow’s Note”→
Sermon for Sunday, April 23, 2017 || Easter 2A || John 20:19-31
Near the end of The Lion, the Witch, and the Wardrobe, the Stone Table cracks and Aslan returns to life. His adversary had executed him on that table in place of the boy Edmund. The witch thinks she has won a decisive victory, but Aslan knows of deeper magic than she. So the witch doesn’t expect the risen lion to appear at her castle while she’s off trying to conquer the land of Narnia. But that’s what happens. Aslan, the Christ-like figure of C.S. Lewis’s Chronicles of Narnia, races to the witch’s home to free all those whom she had turned into statues. And do you know how he releases them from their captivity? He breathes on them.Continue reading “So I Send You”→
Given at a Youth Retreat the Last Weekend of March 2017
I was blessed to participate in a youth retreat this weekend at Camp Washington in Morris CT, and I was asked to give a talk about discernment. Here it is.
“Discernment” is not a word many of us use in our day to day vocabulary. And yet we engage in discernment every single day of our lives. Discernment is simply a fancy word for the thought that happens before you make a choice. And hopefully the prayer, as well. We tend to reserve the word “discernment” for big decisions: where you’ll go to college, what you want to do with your life, whom you want to spend that life with. But we need not make such a distinction. Every choice you make in your life can involve discernment on some level or other. Continue reading “Discernment Talk”→
Sermon for Sunday, September 11, 2016 || Proper 19C || Luke 15:1-10
The unsavory elements of society come to listen to Jesus, and he does not send them away. The scribes and Pharisees watch from a distance so as not to rub shoulders with such disreputable people, and at every turn Jesus’ behavior confirms their opinion of him. Either he does not understand the basic tenets of society, which force the unsavory elements to the margins where upstanding folks can ignore them. Or he does not care that he risks his own reputation by welcoming them into his presence. Either way, his behavior allows the scribes and Pharisees to write him off.
But there’s a third option that I doubt ever enters their tightly closed minds. Maybe, just maybe, Jesus knows exactly what he’s doing. Maybe he does care; maybe he cares about the people and not about his reputation. Perhaps the reason he welcomes those on the margins is that he has accepted his life’s mission, and he is living that mission to the fullest.Continue reading “Claiming our Mission”→
Sermon for Sunday, July 3, 2016 || Proper 9C || Luke 10:1-11, 16-20
During the summer, I am preaching without a text, so what follows is an edited transcript of what I said Sunday morning at the 8 a.m. service at St. Mark’s.
Last week, we started a sermon series on being “born again.” We talked about this new life of Jesus Christ, this unreasonable life of love and service. And today, we are going to move on to the next part of the series – and I’ve added a couple things by the way – new hands, new feet, and new eyes. We’ll get to those in just a few minutes.
Sermon for Sunday, May 8, 2016 || Easter 7C || Revelation 22
You probably didn’t realize it, but a few minutes ago _____ read the very last prayer in the Bible. “Amen. Come, Lord Jesus.” These are the words of John of Patmos as he wakes from his vision, which we know as the Book of Revelation. Come, Lord Jesus. A succinct prayer, to be sure, but powerful. It sounds to me like a breath prayer; that is, a prayer short enough to be said slowly in a single breath. <demonstrating>Come, Lord Jesus. Praying a breath prayer is a wonderful practice that helps us stay immersed in the healing waters of God’s presence. A breath prayer can be anything that you can say with one breath: Continue reading “Come, Lord Jesus”→
Sermon for Sunday, April 17, 2016 || Easter 4C || Psalm 23; Revelation 7:9-17
Every year on the Fourth Sunday of Easter we read Psalm 23. We affectionately call today “Good Shepherd Sunday,” since we always pair the shepherd of the beloved psalm with the Good Shepherd, which Jesus describes in the tenth chapter of John’s Gospel. And yet I doubt it has escaped your notice that we read Psalm 23 more often than once a year. We read it yesterday, in fact; and two weeks before that at the funerals of Ed Carlson and Barbara Noonan. We’re not quite a third of the way through 2016, and we’ve already had six funerals this year. Sometimes the grave seems too close. Sometimes the bitter taste of loss overwhelms all the other sensations we could be feeling. Sometimes the promise of the resurrection seems to lose its luster in comparison to the stark reality of death.
And still we believe that death is an end, but not the end. We believe that the new and superlative life of the resurrection treats death as a threshold through which we walk, not as a tomb at which we stop. A cynic might say that we believe in this way just to make ourselves feel better when a loved one dies. But what the cynic doesn’t understand is that our belief does not make death hurt any less. Our belief enwraps our grief in the warm folds of hope. And hope helps us spread our pain out over the long haul, so that it doesn’t strike us all at once, which would surely kill us. Instead, the pain nestles in our depths and mixes with faith, hope, and memory. And in time, one ingredient in the recipe of grief begins standing out above the rest. And that ingredient is love. So we respond to the cynic: our belief doesn’t make us hurt less, but it does help us love more. In fact, our belief helps us love forever, which is what the resurrection is all about.
Psalm 23 ends with the word “forever.” And in Hebrew it begins with the holiest of God’s names, the “I Am Who I Am” name, the eternal name, the forever name. In between these two mentions of eternity are several promises: promises about sustenance, peace, revival, guidance, companionship, protection, abundance, goodness. We tend to read Psalm 23 at funerals because, in the first days of ragged grief, we need to be reminded of these promises, since we more than likely are having trouble finding ourselves at home in them.
The promises of God continue in our second lesson this morning, from the book of Revelation. Most of this final book of the Bible is strange and scary and sorely misunderstood, but every few chapters, the clouds break and we see the Son shining through. During Easter season, we are reading these shining moments of promise from Revelation. Today, we listen to a promise concerning ones who have “washed their robes and made them white in the blood of the Lamb.” The elder says to John,
They will hunger no more, and thirst no more;
the sun will not strike them,
nor any scorching heat;
for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.
Sounds a lot like Psalm 23, right? The promises are the same because the promises of God are eternal. They existed in the early days, when people were first waking up to the presence of God, were first writing down their experiences, some like King David, poetically. The promises continued to exist hundreds of years later when John of Patmos wrote his prophecy in the book of Revelation. And we know these promises still operate now, for we live our lives in their sway.
And yet, it would be folly to think that our lives as followers of the Good Shepherd are complete when we accept these promises for ourselves. No. Stopping there leads to self-centeredness and isolation. Believing God’s promises about sustenance, peace, guidance, abundance, and all the rest compels us to live outside ourselves, to accept our piece of God’s great mission of healing and reconciliation. There are people who have never met a promise that wasn’t broken. And God calls us to them.
Reading this week the promise from Revelation that “God will wipe away every tear from their eyes” reminded me of a young boy I met when I was a hospital chaplain at Children’s Medical Center in Dallas, Texas ten summers ago. I was assigned to the tenth floor, which housed the neurological and plastic surgery units. Many of my patients were in for cleft palette procedures, some for brain cancers, and every once in a while a crash victim. Derrick* was one such case. His entire family had been involved in a horrible motor vehicle collision, which killed one of his siblings, sent two others to my hospital, and his parents to neighboring ones.
I don’t remember exactly which bones or vertebrae Derrick had broken in the crash, but when I walked into his room the first time, he couldn’t move his head to see who was at the door. His head and neck were braced in what they call a “halo.” He sat motionless because he literally was unable to move. I babbled out my nervousness for a few ineffectual minutes until the weight of Derrick’s loss pummeled me into silence. My usual chaplain’s patter was not going to work in this case. (And I would discover later that patter of any kind never works.)
I visited him everyday while he was on my floor. Some days we talked a bit – stilted conversation punctuated by long silences. Mere words could not reach the depths of his loss or his loneliness. So we watched TV – the types of shows eleven-year-olds like. The World Cup was that summer, so we watched soccer too. I think Derrick found a teeny tiny morsel of comfort in my visits, but it was utterly apparent that I was a poor substitute for what he really needed, which was his family, who were all still hospitalized themselves. Grandparents came and did what they could. The nurses arranged for his sister, who wasn’t injured as badly, to visit him from her floor occasionally. But his parents could not come.
One morning, I visited him first thing. His eyes flicked over and tracked me as I came around and sat down by his bedside. And that’s when I noticed them: Three perfectly straight lines of salt running from his eye down his dark cheek. Now Derrick couldn’t move because of the halo. This meant that during the night, his bed had been raised and lowered to three different positions, and he had cried at each one. And no one was there to wipe away his tears.
That was the day I finally understood what God was calling me to do. To be. I had been in the process to become a priest for years, but didn’t really know why until I saw those three perfect lines of salt on this broken and devastated child. I couldn’t replace his parents. I couldn’t make him feel better. I couldn’t bring his brother back to life. But I could be there. Just be there…to wipe away his tears.
When you look out over this broken world full of broken promises, I hope you will not let this brokenness overcome you. We who believe God’s promises have a mission to help extend those promises to people who have never met a promise that wasn’t broken. And in this mission, we are not alone. We have a Good Shepherd guiding us to those people, and then guiding us together with them to the springs of the water of life, where God will wipe away every tear from their eyes.
As many of you know, Tim Evers and I spent much of last week in Haiti visiting our mission partner, St. Luc School. As you will see later in this sermon, I’m so thankful that a coincidence of calendar had us travel there during Advent. My first glimpse of the country came from 10,000 feet in the air. The Haitian landscape rises rugged and mountainous to the east where it abuts the Dominican Republic and flattens to the west where a peninsula bathes in the Caribbean Sea. Our destination was in the countryside west of the capital.
We arrived at the hospital of St. Croix in Leogane after the wildest vehicular ride of my life. Negotiating intersections paired survival of the fittest with a massive game of chicken. There were next to no traffic lights, and the painted traffic lanes seemed merely suggestive. Even which side of the road to drive on was in doubt. But we made it, thanks to our driver’s aggressive skill and liberal use of the horn.
As we drove, both from the airport and on the way to St. Luc, I tried to take in as much of my surroundings as possible. Here are a few impressions in no particular order:
Wherever there is an open patch of ground, there are kids playing soccer on it. Grass is optional. And having a ball is optional.
Most people are dressed the way you or I might when we’re doing yard work. The big exception are kids – particularly girls – wearing immaculate school uniforms. And I mean immaculate. Their blouses are the only thing I saw that I would classify as the color white. Everything else that could be white was painted tan by all the dust.
There are stray dogs all over the place, many with mammary glands obviously swollen with milk. I realized how odd this sight was to me because nearly every dog in the U.S. is spayed or neutered.
The two main forms of transportation are walking and riding small motorcycles — dirt bikes, really. I didn’t know you could fit five people on a dirt bike, but you can.
There are lots of scrawny little goats milling around.
Many of the ramshackle dwellings are fenced in with tarps emblazoned with “USAID” – the United States Agency for International Development. The tarps say, “From the American People” on them. It’s a sad commentary that the emergency tarps provided five years ago after the earthquake have become a permanent fixture in people’s dwellings.
In the distance, the landscape is truly stunning, but focusing on the landscape close by tells what happens when there is no functioning sanitation department. Discarded bottles and Styrofoam food containers collect in piles like raked leaves, along with other unidentified refuse.
All this I saw from the seat of a dented Mazda dualcab truck. All this I saw without actually interacting with anyone. Thankfully, we did interact with people, and so my appreciation for both the blessings and challenges of life in Mercery, Haiti deepened. Our main contact was Fr. Sonley Joseph, the priest in charge of St. Croix and its eight — eight! — satellite parishes, including St. Luc. Sonley and I have a lot in common: we’re both writers and we both lived in the same dormitory at Virginia Theological Seminary (he a couple years after I). I liked him immediately, and not just because of our kinship, but because of his soft-spoken, yet ardent and inviting vision of the mission of God. In Haiti, the Church’s participation in God’s mission has always been linked with education, and most churches have schools attached. Sounds like St. Mark’s, if you ask me.
Fr. Sonley was our guide and interpreter when we went to St. Luc on Wednesday morning to say hello to the students and teachers. We received 270 bon jours in return across the eight classrooms, from 6th grade on down to pre-K. The school has no electricity, but there is enough tropical sunlight to illuminate all the rooms, save one whose windows are shaded by plants. The classrooms are quite noisy because there’s nothing but cinderblocks to keep sounds from one room invading another. And most teaching is done using the blackboard, as there aren’t enough books to go around.
But even with these challenges, the teachers’ love for their profession and their students is evident from the moment you step into the room. Tim and I met with the teachers later in the day, and they all agreed that St. Luc is the best school in Mercery. Their pride for and dedication to their school was wonderful to feel. Access to education is a fundamental human right. And these teachers are realizing this fundamental human right for those 270 beautiful children, in a country were such access is far from assured.
To be involved in the process of educating these children, even in the small way we at St. Mark’s are, is a gift. Our partnership with St. Luc School is a gift from God, a participation in God’s mission as Fr. Sonley described it. Of course, there is so much more we could do. We have a list, prioritized from simple to incredibly ambitious. But that’s only for these 270 kids. What about the other children of Haiti or in other poverty-stricken places (even here in the States) or the other needs and disparities that need to be addressed or the issues of injustice that keep people from having access to fundamental human rights? There is so much more that we could do! There is always so much more we can do — So, so, so, so, so much more that we can easily be overwhelmed; the need can steal our breath, then our balance, then our will to persevere.
And this is where the season of Advent infiltrates our hearts and minds and gives us a little breathing room to stand back and take it all in. Yes, the needs of this world are great. Yes, the harvest is plentiful and the laborers are few. But Advent teaches us two things that will sharpen our focus and our will.
First, as Stacey so aptly put it last week, Advent reminds that the One we long for is already here. There is a tension at play between God’s kingdom already here and God’s kingdom still to come. God’s kingdom is alive and well in Haiti. Indeed, despite the general poverty of resources and circumstances, the faith of the people of Haiti is deep and abiding. I saw dozens of signs that said “Merci Jesus” on them. Thank you, Jesus! For what, you might ask? For life. For love. For family. For the same things you and I thank Jesus for. That’s the “already” of the kingdom. The “not yet” is still breaking in: it’s in the teachers sweltering at blackboards with 50 students clamoring for attention; it’s in the mother painstakingly washing the uniform each night so it is immaculate again in the morning; it’s in the hungry yet smiling faces of those children who are Haiti’s future, whom we are helping to educate.
Second, Advent teaches us to focus on a particular spot at a particular time on a particular person. The particularity of Jesus’ Incarnation is what we are getting ready for. God came to us in all the particularity of a precious human life, born in a place that could easily have been fenced with a tarp from USAID. Because of this Incarnation, Jesus had a chance to meet people in a way God couldn’t — eye to eye, touching, embracing, walking with, eating with…dying for. When you start to get overwhelmed by the needs of the world, return to Advent. Walk with Mary and Joseph to that starlit stable in Bethlehem and witness the birth of grace and love. See Christ embodied in his own peculiar humanness. Then go back to the needs of this world. Don’t be overwhelmed by the sheer quantity. Instead, do what God did in the Incarnation: pick a place; pick a person. Be present there. Form a partnership there. Form relationships there in that singular place. Find Christ in that person. And be an incarnation of Christ to that person.
That’s what we’re doing in the partnership between St. Mark’s Church and St. Luc School. It’s an Advent partnership: already begun but never quite finished. It’s also a Christmas partnership, because in that little school off a dirt road in the boondocks of the poorest country in the western hemisphere, we incarnate Christ for each other. Thanks be to God.
I first posted this reflection on Psalm 8 (the Psalm from Trinity Sunday) on the website Day1.org, a site on which I am a “key voices” blogger. If it sounds more academic than my normal writing, it is because this piece began it’s life as a seminary paper. I promise it sounds way more academic in it’s original version.
* * *
Seen from aerial photographs, the oil spill looks like any old gasoline rainbow you might see on the pavement outside a gas station after a drizzle. Then you realize the picture is taken from a few thousand feet and the patch of oil is hundreds of square miles in area and the spill is growing because it’s not a leak, it’s a geyser. Such thoughts send the mind reeling. How could we be so bold, so cocky, so derelict in our duty to God to be stewards of this creation that we pump toxic liquids out of the ground without so much as even a sketch of a plan to deal with the consequences of our own fallibility?
With these thoughts on my mind (and, I must confess, I am safely ensconced on a different coast far from the poisonous ooze), I glance at the readings for Trinity Sunday and the words of Psalm 8 hit me hard upside the head.
1. O LORD, our Sovereign,
how majestic is your name in all the earth!
You have set your glory above the heavens.
2. Out of the mouths of babes and infants
you have founded a bulwark because of your foes,
to silence the enemy and the avenger.
3. When I look at your heavens, the work of your fingers,
the moon and the stars that you have established;
4. what are human beings that you are mindful of them,
mortals that you care for them?
5. Yet you have made them a little lower than God,
and crowned them with glory and honor.
6. You have given them dominion over the works of your hands;
you have put all things under their feet,
7. all sheep and oxen, and also the beasts of the field,
8. the birds of the air, and the fish of the sea,
whatever passes along the paths of the seas.
9. O LORD, our Sovereign,
how majestic is your name in all the earth!
With uncanny prescience, the psalmist speaks to our modern world about humanity’s role in creation, one based on the proper comprehension of humanity’s status as God’s subjects and therefore as servants of God’s creation. The second verse, which introduces the theme of dependence, seems out of place in the overarching language praising God for creation and humankind’s place in it. Of course, it’s always the verses that seem out of place that hold the most interpretive weight. By introducing the idea of dependence, the psalmist directs the audience to reflect on the necessity of human humility in regards to humanity’s relationship with God, especially concerning the dominion over creation.
At first glance verse 2 stands in contrast to the rest of the psalm since it concerns itself with enemies that are not mentioned again; further, verses 1 and 3 flow together nicely, with the thought of heaven connecting the two verses. But instead of mentally removing verse 2 so that the psalm flows smoothly, the reader must dwell on the second to come to the subtler and deeper orientation that the psalmist attempts to reach. The psalmist praises God for founding a “bulwark” (or strength, stronghold) against enemies “out of the mouths of babes and infants.” For those reading the psalms in order, this is the first time infants are mentioned in the entire Book of Psalms; indeed, the image of the babe is a fresh idea. A prevalent mental association made with infants is their dependency on their parents. The psalmist makes this association explicit by using not only the word for child, but also the word for “nursing infant,” The nursing infant truly is dependent on his or her mother in a way to which no other relationship quite compares. And it is out of the mouths of the utterly dependent that God achieves God’s plan — in this case beating back the foes, which scholar J. Clinton McCann deems “the chaotic forces that God conquered and ordered in the sovereign act of creation.”
With the interpretive key of dependence planted firmly in our minds, we can turn to the rest of the psalm. Verse 1 names God with the divine name and then follows with a title for God. The divine name automatically engenders feelings of obedience, but the addition of a title of “sovereign” serves as a further reminder that God is in charge. Because God exercises complete sovereignty, humans are as completely dependent on God as nursing infants are on their mothers.
Moving to verses 3-5, the psalmist looks up to the night sky and is walloped with a feeling of insignificance. And why not? In The Hitchhiker’s Guide to the Galaxy, Douglas Adams unwittingly offers an explanation of verse 3: “Space…is big. Really big. You just won’t believe how vastly hugely mindbogglingly big it is. I mean you may think it’s a long way down the road to the chemist, but that’s just peanuts to space.”
Scholar Peter Craigie points out that the psalmist drives home the point of humankind’s insignificance by saying that God establishes this mindbogglingly big thing with God’s fingers. This awareness of humanity’s smallness in the grand scheme could reduce us to apathetic movement through life because nothing we do would seem to matter. The psalmist nearly slips into this dangerous mode of thinking in v. 4; indeed, the hymn of praise could become a psalm lament at this point. But in the words “mortals that you care for them,” the reader recalls verse 2 and remembers that we are in a dependent relationship with God, who is our sovereign. Verse 5 continues this recollection by adding “yet you have made them (a little lower than God).” By reading verses 3-5 in light of verse 2, the faith that God made us and cares for us outweighs any feelings of insignificance that the night sky may provoke.
Verses 6-8 shift the focus from humankind’s dependence on God and humanity’s misplaced feelings of insignificance to the role God has ordained for humankind on earth. These verses recall the vocation God gives humanity on the sixth day of creation. While the word “dominion” in verse 6 is different than “dominion” in Genesis 1:26, the parallels with Genesis 1 are unmistakable. The language of largeness and smallness remains in these verses, which continues the theme of significance/insignificance seen in the previous three verses. God gives humankind dominion over small sheep, birds, and fish, and also large oxen, beasts, and “whatever passes along the paths of the seas” (the Leviathan which God “has made for the sport of it,” perhaps? (Psalm 104)). Humankind is given charge over great and small creatures; as the psalmist says, “you have put all things under their feet.” However, the psalm does not end with humanity’s dominion. In an inclusive bookend with verse 1, the psalmist reiterates the sovereignty of God over all things. This reprise recalls once again the dependence that humanity has on the LORD, who is their Lord.
What does this discussion offer the modern audience? We live in a global society hell-bent on destroying itself. We clear-cut forests, remove mountaintops, and pump toxic levels of Carbon Dioxide into the air. We do not share the bounty of the land, thus pushing others to burn rainforests and oases for farmland. We live under the delusion that we can develop “safe” oil rigs. We refuse to believe that our actions are slowly turning our world, a piece of God’s creation, into a planetary rubbish bin, fit only for storing the waste we accumulate.
Psalm 8 is a wakeup call, the An Inconvenient Truth of the Bible. To put it simply, the world today has forgotten the truth, which Psalm 8 espouses — that we are dependent on God even though (or more appropriately, especially because) we exercise dominion over the earth. We miss the all-important message that God has given us dominion: we do not intrinsically have it. We properly receive this gift only when we recognize our relationship with God is one of total dependence. Scholar James Mays puts it this way: Psalm 8’s “vision of the royal office of the human race is completely theocentric, but humanity in its career has performed the office in an anthropocentric mode. Dominion has become domination; rule has become ruin; subordination in the divine purpose has become subjection to human sinfulness.”
In the end, the problem is the oldest problem in the book — human self-aggrandizement destroys the purpose that God originally conceived for humanity. Misplaced delusions of grandeur unravel humanity’s proper relationship with God. Scholar Walter Brueggemann says, “Human persons are to rule, but they are not to receive the ultimate loyalty of creation. Such loyalty must be directed only to God.” Psalm 8 calls us back to the correct relationship with God concerning creation. We are utterly dependent on God, we are significant in the realm of creation, but we are not the source or the beginning (though we may very well be the end). In Psalm 8, the psalmist reclaims our primal orientation as dependent subjects on God who has been given us the gift of caring for creation. When we recover this proper relationship, we can take steps to retrieve creation from its slow decline, so that we can once again see the “majesty of God’s name in all the earth.”