Sermon for Sunday, November 19, 2017 || Proper 28A || 1 Thessalonians 5:1-11
Before my kids were born, I played a lot of video games. My favorite kind of games were set in medieval fantasy realms where you fight monsters and dragons, all the while collecting treasure and renown. And new armor. In the last game I played seriously, I finished it wearing armor made of dragon scales. That was pretty cool. The armor in these games often have pretty cool names, too: The Gauntlets of Might, The Helmet of Insight, The Boots of Running and Jumping. You get the the idea.
I’ve always wondered if the designers of these games originally took a page out of the Apostle Paul’s book, because as near as I can tell, he invented this naming convention. He says in today’s lesson from his First Letter to the Thessalonians, “Put on the breastplate of faith and love, and for a helmet the hope of salvation.” And yet, while the Breastplate of Faith and Love has an awesome name, it’s not even made of metal, let alone dragon scales. It’s made of faith and love. How could it possibly turn aside the weapons of its bearer’s enemies? Perhaps this is armor of a fundamentally different type.Continue reading “The Breastplate of Faith and Love”→
Sermon for Sunday, July 9, 2017 || Proper 9A || Matthew 11:16-19, 25-30
There’s an old bumper sticker that reads, “God is my co-pilot.” Have you ever seen that one? The intent of this sticker is in the right place, but the problem with this particular sentiment is that it makes me the pilot. I’m still in control. I’m in charge of takeoffs and landings, even though my co-pilot God is surely better at both than I am. And so another bumper sticker came along that reads, “If God is your co-pilot, switch seats.” I’m pretty sure one of the reasons God called me to be a priest is to help me because I’m really bad at this seat-switching business.
God wasn’t even on my plane for a long time. Maybe God was in the air traffic control tower making sure I didn’t crash, but that’s as close as I would allow God to come. After all, the church had burned my family when I was a kid, and I associated God with church, so why would I let God aboard?Continue reading “Take My Yoke Upon You (part 1 of 2)”→
Sermon for Sunday, April 2, 2017 || Lent 5A || John 11:1-45
“Lord, if you had been here, my brother would not have died.” So say both Martha and her sister Mary when they meet Jesus outside Bethany. They must have been saying this over and over again to each other in the four days since Lazarus’s death: “If the Teacher had been here, things would be different. If Jesus had come when we first wrote to him. If, if, if…”
Two weeks ago, one of our ten Handy Guidelines told us that how a line of dialogue is spoken is a matter of interpretation. So how do the two grieving sisters deliver this line? Is it an accusation? [angrily] “Lord, if you had been here, my brother would not have died.” Is it wistful? [sadly] “Lord, if you had been here, my brother would not have died.” Or is it faithful? [lovingly] “Lord, if you had been here, my brother would not have died.”
Probably a little bit of each one, all rolled together in that roiling mass of anger and sadness and love that we call “grief.” No matter how Martha and Mary speak this statement, my question is this: is it true? Would Lazarus still be alive if Jesus had been there?Continue reading “If You Had Been Here”→
Sermon for Sunday, January 15, 2017 || Epiphany 2A || John 1:29-42
A week ago, we began an Epiphany sermon series in which we are imagining our way into God’s eyes and trying to see ourselves as God sees us. What is God’s point of view? What does God see, name, and celebrate about us? And how can we incorporate that divine point of view into how we interact with God’s creation?
Last week we began with Belovedness. God sees and names us as God’s Beloved. When we enter this reality, we see, name, and celebrate that each person we meet is the Beloved of God. Living in this reality means affirming in word and deed the dignity and value of all people. Claiming belovedness is the best way to stoke our own reserves of compassion for those on the margins, who we’d rather ignore to make our own lives a little more pleasant. Being God’s Beloved does not allow for such a heartless option, for they are God’s Beloved, too.
Thus, imagining how God sees us is not an entirely pleasant exercise. Being beloved is at once comforting and conflicting. We rest in God’s love, and we feel the pinch in our souls that so many out there feel no love at all. And so we decide to do something about that. This decision leads us back to God’s point of view. God befriends us, calling us into mission alongside God, not as subjects or employees, but as partners, friends. And this friendship leads us to create strong relationships of our own, often befriending the unlikeliest of people.Continue reading “Befriended (God’s Point of View, part 2 of 8)”→
Sermon for Sunday, November 20, 2016 || Christ the King C || Luke 23:33-46
I was at the Annual Convention for the Episcopal Church in CT this Sunday, so a pair of dedicated parishioners delivered these words for me. Thanks, John and Craig.
Today, on this final Sunday of the church’s year, we celebrate the “kingship” of Christ or (put another way) the “reign of Christ.” The eternal “reign of Christ” stretches out from Christ the King and supplants the lesser things that attempt to reign in this world and in our lives. When we turn our attention away from these lesser (yet louder) things – power, money, fame, and the like – we can see and participate in the greater (yet quieter) reality of Christ’s reign.
The territory over which Christ reigns encompasses the whole of Creation, and yet we tend to cede our personal territory to the lesser things that seek to rule because it seems like the normal and acceptable thing to do. But there’s the rub: Jesus never did the normal or the acceptable thing, so, of course, his reign subverts the expectations of the world. Continue reading “The Words on Jesus’ Lips”→
Sermon for Sunday, August 28, 2016 || Proper 17C || Hebrews 13:1-8, 15-16
I hope it hasn’t escaped your notice that the gardens here at St. Mark’s look fantastic right now. Over the course of the summer, a group of dedicated parishioners came together to restore every one of the gardens here at the church — and there are about a dozen. Now that the weeds are plucked and the mulch is poured, the hard work of maintaining the gardens has begun. I don’t know much about gardening myself, but I watched the gardeners work and I listened to them strategize. And I learned a horticultural word unknown to me: deadheading; that is, the process of removing dead flower heads to encourage further growth and blossoming.Continue reading “Spiritual Deadheading”→
Sermon for Sunday, June 12, 2016 || Proper 6C || Luke 7:36–8:3
This is a sermon about seeing. I want you to remember that because for the first little bit, it will sound like it’s about other things. But this sermon is about seeing.
Today’s Gospel lesson tells the story of a Pharisee named Simon who invited Jesus to a dinner party at his house. Perhaps Simon had a custom of bringing all visiting rabbis into his house for a meal. Perhaps he had a soft spot for provincial teachers who, like Jesus, had ventured out their backwater villages to spread their words to the wider world. I can only assume a Pharisee like Simon brought such people into his home to stoke his own ego, to show them that they were hopelessly outmatched by his wealth and knowledge. Continue reading “Willful Seeing”→
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 Good Friday, March 25, 2016 || John 19:25-27
The Passion narrative Stacey just read can be quite overwhelming. It is by far and away the longest reading we listen to all year, and there’s a lot going on. There’s Judas’s betrayal, Jesus’ arrest, Peter’s denial, the trial with the high priest, the interview with Pilate, the frenzy of the crowd, the crucifixion, and the last words from the cross. There’s so much going on, in fact, that we can easily lose sight of the overarching story of the Gospel when we find ourselves overloaded by this painful and heart-breaking narrative. So instead of talking about the entire Passion narrative, each year I like to focus on one little moment of it that speaks to the whole story. On this Good Friday, that moment happens between the soldiers gambling for Jesus’ clothes and Jesus drinking the sour wine.
“Meanwhile,” the Gospel tells us, “standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, ‘Woman, here is your son.’ Then he said to the disciple, ‘Here is your mother.’ And from that hour the disciple took her into his own home.”
Have you ever noticed the beauty of this moment? Have you ever noticed how succinctly these three verses sum up Christ’s mission of reconciliation? I see in my mind’s eye these two people standing apart from each other. One weeps silently for his beloved friend, and his tears wash two clean lines on his dusty, grimy face. The other has no more tears; she has cried her eyes dry, and now she just stands there counting her son’s breaths, treasuring each one in case it’s his last. She always knew this day would come, but not like this. God, not like this.
A few other women comfort Jesus’ mother, but his beloved friend remains several paces away from them, perhaps not wanting to intrude on their stunned grief. He stands there alone, wondering how it all went wrong, wondering if he had been hoodwinked or if he had just gotten caught up in messianic hysteria. No, I believe. He doesn’t mean to, but he says the words out loud. Then he adds, I just don’t understand.
That’s when he looks up at Jesus, and his friend’s lips begin to move. He’s trying to speak, but he can’t catch his breath. After all, the cross kills by suffocation, not by loss of blood. With a monumental force of will, Jesus pulls himself up, using the nails for leverage. He sucks in a ragged breath and looks down first at his friend, then at his mother. His gaze connects them, and they stumble towards each other. With fleeting breath, Jesus manages to say, “Woman, here is your son.” His mother leans her head on his friend’s shoulder. Jesus inclines his head, “Here is your mother.” His friend wraps his arm around her and squeezes.
While dying on the cross, Jesus stitches together this new family. He creates a new relationship built on two people’s own relationships with him. Before Jesus redefined it, the cross was the ultimate symbol of domination and separation. The cross brutally demonstrated who was in charge and who was discarded, the human garbage of the empire. But even before the resurrection – even in this beautiful moment we are discussing here – Jesus is changing the meaning of those two planks of wood. No longer would they be the terrifying symbol of ruthless subjugation. Now the cross would be the symbol of the promise of eternal life, which is really the promise of eternal relationship with God.
By creating this new relationship between his mother and friend, Jesus reminds them and us that his mission is one of reconciling us to each other and all things back to God. Indeed, it’s no accident that the Gospel writer never names these two people. We know his mother’s name is Mary and tradition tells us that his beloved friend is John. But the Gospel steadfastly resists naming them as such, and does so for this purpose: So we can put ourselves in their place. So we can feel ourselves being called “beloved” by Christ. So we can feel in our relationships with Christ the unique closeness that a mother has for her child – the act of cherishing. And in feeling this intimacy with Christ, this belovedness, we might feel the call to create and engage in deep relationships with others, each one fostered by Christ’s love for all people.
This is the story of the Gospel: God came to us to bring us back into relationship with one another and with God. Good Friday marks the cliffhanger in that story, the moment when it all looks bleak. But even in this bleakest moment, even while struggling for breath on the cross, Jesus is still bringing people together, still performing miracles.
Sermon for Sunday, February 21, 2016 || Lent 2C || Philippians 3:17–4:1
Last fall, I had to renew my passport before my trip to Haiti with Tim Evers. I had originally gotten my passport in advance of a choir trip to England back in college in 2003, and that first document was still valid when Leah and I went to South Africa for our honeymoon in 2011. But they’re only good ten years, so in the fall of 2015, I found myself stapling an unsmiling picture to an application I picked up at the post office. I filled in all the information – name, address, social security number. I checked the box marked “U.S. Citizen,” dropped the package in the mail with the processing fee, and a few weeks later, received my new passport.
The trip back and forth to Haiti went swimmingly. The government agents stamped my shiny new document and welcomed me to Port-au-Prince and New York City, respectively. All was well until this week when I read the lessons for today. All was well until I realized that I lied on my passport paperwork. I checked the box marked “U.S. Citizen.” I checked that box because I was born in the great state of Maine, and I have the birth certificate to prove it. But the Apostle Paul claims something else for me: “Our citizenship,” he says, “is in heaven.”
Reading those words this week knocked my socks off. Our citizenship is in heaven. Not some time in the future. Not after we die. Paul doesn’t say, “Our citizenship will be in heaven.” No. Our citizenship is in heaven. Take a few breaths to let that sink in.
If we believe our passports our wrong; if we believe we are citizens of heaven, then we can take this imagery one of two ways. First, we can extend the metaphor and claim to be resident aliens here on earth. We have green cards, but this isn’t really our home. Our home is in heaven, and we’ll get there someday and be reunited with those we love who have gone home before us. This idea of heaven brings comfort and hope and peace, especially when life here on earth lurches towards the intolerable.
This idea of heaven finds expression in so many African-American spirituals, which have their roots in the horror of slavery. “Deep river, my home is over Jordan.” “I’m goin’ home to be with Jesus, since I laid my burden down.” “Swing low, sweet chariot, coming for to carry me home.” What better way to combat the misery of enslavement than to sing about one’s true home, a home that can never be bought or sold or taken away? What a sense of power enslaved people must have felt to be able to claim citizenship in heaven?
This legacy of hope and consolation – this balm in Gilead, so to speak – is the positive side of thinking of heaven as a home we are heading towards. But there is a negative side, as well. During the Industrial Revolution, the notion of heavenly citizenship began meandering down a long path towards environmental apathy. “We don’t really belong here on this planet,” this thinking goes, “so we need not take care of it.” This poor judgment had little effect on the environment until we got really good at polluting. But now the idea of heavenly citizenship is oftentimes weighed down by indifference for the earth and for generations yet to come. This is especially true in the United States where heavenly citizenship and American individualism collide.
Both the positive balm in Gilead and the negative environmental apathy find their roots in the idea of heaven as somewhere else. Somewhere better and new, and often “up.” Along with this idea of heaven as a home over Jordan, we can also think of our heavenly citizenship in another way. Here we must think of heaven not as a place, not as a location, but as the full and all-encompassing presence of God.
Now suddenly heaven is not just somewhere we go when we die; heaven is the kingdom of God breaking into this reality. Heaven is the name for the reality we strive for when we pray the Lord’s prayer, a prayer that is decidedly about now, today. “Thy kingdom come, thy will be down, on earth as it is in heaven.” In other words, “May thy reign, O Lord, be so present and so participatory that we can’t tell the difference between heaven and earth.” This is our prayer, and we pray it everyday to remember where our citizenship lives: in the full and all-encompassing presence of God. That’s our true home.
And that home is here. The full and all-encompassing presence of God is all around us, within us, permeating and sustaining creation. You may have felt this presence in your life. You may have stumbled into it one day when you least expected it and needed it most. You may have encountered this presence and not known what to name it. Its name is heaven, and it happens more than we realize.
When you see someone in need, and your heart trembles, urging you to reach out with open arms, then heaven is close by, the presence of God is calling you home – this home that is not up or away, but deeper in. Deeper in relationship. Deeper in solidarity. Deeper in love.
When you look out at an eagle in flight, and for a moment you are struck by the incredible closeness of your son who has passed away, then heaven is close by. Your loved one is awash in the full and all-encompassing presence of God. And for an elusive minute you realize you are there, too. And so you two are close again, and the barrier of death seems ever so flimsy.
When you fall to your knees in thanksgiving or in fear or in mourning or in joy, and your soul whispers to you that you are not alone and that you are loved beyond measure, then heaven is close by. It’s only our frail and limited perception that keeps us from seeing the home of our true citizenship breaking in all around us.
Living into our heavenly citizenship combines these two understandings of heaven: first our hope of future consummation and bliss in our home across the Jordan, and second our awareness of the immediate presence of God, which through us, continues to bring heaven closer to earth. There will never be true heaven on earth until all people and all things are fully reconciled to God. Put another way, there is no way for some of us to experience true heaven in the here and now. Either everyone does or no one does. If there is even one person living in hell on earth, then heaven is not fully realized this side of the Jordan.
These may seem like abstractions, like pie-in-the-sky theology that will never, ever in a million years become a reality. And yet, as followers of Jesus Christ, we live each day with the willing expectation that heaven on earth will come to fruition. And in so doing, we make it more real. We live our heavenly citizenship. Thy kingdom come, thy will be done. We pray this daily because we are a people of hope.
And if there’s one thing I hope for more than any thing else, it is this. That every person on this planet, when their earthly journeys are done, might swim across the Jordan, back home to the full and all-encompassing presence of God, and have this one thought on their minds: “I think I’ve been here before.”