Sermon for Sunday, March 6, 2022 || Lent 1C || Luke 4:1-13
After a full two years of pandemic, I think we can all relate to Jesus’ forty days in the wilderness. After his baptism, he heads from the Jordan River into the desert. He eats nothing, and for nearly six weeks endures the temptations of the devil. The only sustenance he has is the Holy Spirit. Luke tells us that Jesus is “full of the Holy Spirit.” I’m reminded of a funny scene in the movie The Fellowship of the Ring. Legolas the elf explains to the hobbits Merry and Pippin about Elvish lembas bread. “One small bite is enough to fill the stomach of a grown man,” Legolas says. “How many did you eat?” Merry asks Pippin after Legolas leaves. Pippin lets out a little burp and says, “Four.”
Sermon for Sunday, January 27, 2019 || Epiphany 3C || Luke 4:14-21
Stacey just read for you the entirety of Jesus’ first recorded sermon. If you spaced out for a second during the Gospel lesson, then you might have missed it. The sermon is really short – one sentence only: “Today this scripture has been fulfilled in your hearing.”
That’s it. That’s Jesus’ first sermon. Short and sweet. You wouldn’t even have time to be distracted by your text messages or Twitter feed during that sermon. Back in my last church, the pulpit was a good ten feet in the air, so I could always see when people were checking their phones. Don’t worry – you’re safe here with me on the floor. Continue reading “Only the Present”→
Sermon for Sunday, February 14, 2016 || Lent 1C || Deuteronomy 26:1-11; Luke 4:1-13
Right now, the bedtime ritual at home goes something like this: bath time around 6:15; diapers and pajamas at 6:30; stories, snuggles, and songs until 6:45; and then, blessedly, sleep. We rotate through many beloved and well-worn bedtime books: Goodnight, Moon; Time for Bed; Guess How Much I Love You; The Going to Bed Book. Leah and I can recite every one of these and more. But I tell you, I can’t wait until Charlie and Amelia are old enough to ask us to make up bedtime stories.
“Tell me a story.” They’ll say these four magical words, an integral part of any bedtime liturgy, and their request will lead to a holy moment of collective imagination. I will ask, “What would you like a story about?” Pirates? Faeries? Princesses? Dragons? A faerie princess who saves a dragon from pirates? Okay. Here we go. Then the liturgy continues with four more magical words: “Once upon a time…”
Story shapes us. We make meaning by telling stories, which is one of the reason I love our Godly Play program so much. Godly Play stories teach the language of faith and celebrate the wonder of God’s movement. Those fantastical bedtime stories fill us with fervent hopes for lives of high adventure and romance, through which we learn chivalry, fidelity, and courage. We all have family stories, which rehearse the triumphs, failures, and oddities of life. There’s the endearing one about how your parents met; or the painful one about the Pacific Theater in 1944; or the embarrassing one that you hope your mom made up, but you know she didn’t. You don’t remember this, Adam, but one time, when you were potty training, your grandmother helped you, and then you sent her out of the room because you wanted privacy to wash your hands.
Above and around and within each of our little stories, the one, great story weaves: the story of God’s relationship with creation. This great story subsumes and explains and connects our stories with those of the rest of humanity. The one, great story has been recorded and bound, but it has never finished being written. When we tell the story, we participate in it. Put another way, when we remember the story, the story remembers us. We are each members of the story, and we discover our place in it when God re-members – reconnects – us. So let’s tell a version of that story now, beginning with our reading from the Hebrew Scriptures.
In today’s lesson from Deuteronomy, Moses directs the people of Israel to observe this work of remembering when they enter their new home after forty years of wilderness wandering. From the first harvest of your newly settled land, he says, take the first fruits of the ground and offer them to the Lord. While you faithfully give up the only piece of the harvest you are assured of reaping, rehearse your faith by telling this story. “A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous.” Moses bids the people to locate themselves in the collective memory of Israel. Each member can be re-membered by identifying with the story, by seeing themselves in the story. Even the youngest can say, “That’s me. I’m part of that great nation. I cried out to the Lord when the Egyptians afflicted me. The Lord heard my voice, brought me out of Egypt, and promised me a land flowing with milk and honey. And, see, here I am in that land offering my first fruits to God in thanksgiving.”
By directing the people to tell the story when they settle in the promised land, Moses hopes they will remember who they are and whom they belong to. But his hopes are in vain. Over the next couple hundred years, the people of Israel do a horrible job remembering. By the end of the Book of Judges, when a downward spiral has led to civil war, wanton rape, and vicious murder, no connection exists, no shaping happens. What does happen is entirely brutal and stomach-churning, and I’m telling you now only because it’s part of the story. Instead of the re-membering that occurs with the storytelling Moses urges, there is literal dis-membering of a rape victim (19:29). At this low point in the story of Israel, Moses’s bidding to rehearse the collective memory all but vanishes.
But all is not lost. The beginning of the book of Samuel tells us “the lamp of God had not yet gone out”: the story still remains in the hearts of the faithful (1 Samuel 3:3). The prophet Samuel learns how to listen to God from his teacher, Eli. Samuel then holds the story in trust as David’s monarchy establishes itself in Israel and Judah. Generations later, King Josiah rediscovers the “book of the law” (which may be Deuteronomy) and realizes how much of the story has been forgotten (2 Kings 22). When the people are forced into exile, the connecting nature of the story sustains them. They remember how the Lord brought them out of their bondage in Egypt. The prophets tell and retell the story of God’s relationship with creation until its shaping power begins to work a change in the people of Israel and Judah.
That change reaches fruition in the great story found in the Gospel. In today’s reading, Luke connects Jesus back to the story of Moses, as Jesus’ forty days in the desert mirror the Israelites’ forty years of wilderness wanderings. Jesus meets the devil on several occasions, and Jesus resists the Evil One with the power of the great story. Unlike the people at the end of the Book of Judges, Jesus remembers what is written: “One does not live by bread alone…Worship the Lord and serve only him.” In desperation the devil then tries the same tactic, quoting the story to Jesus, but it isn’t the devil’s story to use. And Jesus frustrates the devil with the collective memory of the people of God: “It is said, ‘Do not put the Lord your God to the test.’ ”
The early church shared this collective memory during the forty days of Lent with the culmination of a years-long program of formation. Seekers discovered that they had been members of the great story all along. When they learned their part in it, the community of faith re-membered them with the sacrament of baptism on Easter. The story shaped them, as it shapes us when we take the time to remember it and tell it.
Today, fewer and fewer people know this story, this great story that connects us all to each other and together to God. And yet never has there been a better time for the kind of re-membering that telling this story can cultivate. How many of us know people who are lost, disconnected, untethered to anything greater than themselves? I know I do. And sometimes I am one of the lost. But then someone tells a piece of the story, and I remember who I am and whom I belong to. This is one of our great duties and joys as followers of Jesus: to tell the story, and to live the current chapter of the story. The Gospel according to John ends with this curious verse: “There are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written” (21:25). We are those books.
So this Lent, practice the story: read it, tell it, live it. And if a child looks up from under the covers at bedtime and says to you those four magical words, “Tell me a story,” then I hope you’ll join me in beginning like this: “A wandering Aramean was my ancestor…”
Art: Detail from Goodnight Moon by Margaret Wise Brown; illustration by Clement Hurd