From Night to Day: reconciling, faith, and the Kingdom walk

a Homily for Lent 3A
Text: John 4:5-42

The Story

Our scene turns from Nicodemus, who seeks Jesus at night to an unnamed woman who stumbles upon him in the middle of the day. I think we are supposed to juxtapose these contrasting characters from chapters 3 and 4. Night/Day. Man/Woman. Named/Nameless. Leader/Commoner. Insider/Outsider. Hebrew/Samaritan. So many differences.

And so much story. I’d understand if you lost track in the middle. Here’s my recap:
Jesus has to go through Samaria to get to Galilee. His followers get hungry and take off. Jesus sits by a well that happens to be the one where Jacob met Rachel. A woman comes up and scandalously converses with this foreign man (alone), discovering (of course) that he isn’t a normal man. The woman goes back and tells everybody; they want to see Jesus for themselves. Disciples return with food. Jesus tells them the true food is ready to be harvested right here. The townspeople meet Jesus and invite him to stick around. He does; for 2 more days.

Big story. Lots of dialogue. And big ideas. Which makes for a pretty cool story of relationships, Jesus, and the mission Jesus is on. We could certainly spend hours on this. Which we won’t [don't worry]. But what makes this story sing is the back story and what they are there to do.

The Back Story

Jacob has 12 sons. And 3,000 years ago, there were 12 tribes. Of course that’s on purpose. These tribes were united under two kingdoms and then, under King David, they became one. Under David’s son, Solomon, they remained a united kingdom. Then, upon Solomon’s death, they fought and 10 of the 12 tribes seceded. Then, two hundred years later, in 730 BCE, the Assyrian Empire conquered the Northern Kingdom, where the Samaritans are in Jesus’s time.

One of the favorite tactics of conquerors to this day is to replace the identity of the conquered with their own. And one way they do this is by genetically altering the populace. Or, less politely, they rape the women. The children the local women bear are now 1/2 like them. The next set will be 3/4. Then 7/8. And so on. The Assyrians didn’t know the biology of that, of course. But they could see it in the skin, their complexions, the hair of their offspring. All visible genetic markers.

Through this, the Samaritans clung to their identity. They were Children of Jacob. Worshippers of a GOD revealed to Abraham, Isaac, and Jacob, then to Moses and Aaron as YHWH (or Yahweh). The God of the Hebrews as told in the ancient stories. Victims of abuse and occupation, then othered by their brothers, the Hebrews. Those Samaritans.

Not pure-blooded, the Samaritans were considered ethnically-mixed and foreign. Even one drop of blood makes them a different race. Lesser. Other. The Hebrews felt justified in destroying the Samaritans’ Holy Mountain and site of worship, much like the Romans would destroy the occupied Hebrew’s Temple some 40 years after Jesus. The evils of prejudice are revealed within our friends and foes alike.

The Well

Then we have the well. The well is important to this story because this is the well where Jacob first sees his beloved Rachel. Where he gives her sheep water. Where she invites Jacob back to meet her father. A well of love and peace. Where a foreigner named Jacob is reunited with his people. Jacob is the displaced foreigner, living in someone else’s land in Canaan. Laban and his daughters are the insiders. The whole family is reunited in marriage.

We are supposed to see Jesus as Jacob. He, this displaced foreigner, reuniting the whole family through water, with a drink from the well.

And this nameless woman is Rachel. As Jacob is named Israel by GOD and Rachel weeps for all of their children as her own, even those born to her sister and their servants. In Jeremiah 31 GOD responds to Rachel’s tears with comfort:

Thus says the Lord:
Keep your voice from weeping,
and your eyes from tears;
for there is a reward for your work,

says the Lord:
they shall come back from the land of the enemy;
there is hope for your future,

says the Lord:
your children shall come back to their own country.

The children will come home.

The Disciples

When the disciples return with food, Jesus teaches them about where real food comes from. That GOD tills the soil, plants the seeds, waters and keeps them, and months later, the vegetables burst through the soil, ready to be picked. He says to them that here, in the land of their half-breed enemies, GOD long ago tilled and planted and watered and kept these people. And now the disciples are called to harvest. Now, not later.

What he is trying to tell them is: Forget what your parents told you. What your teachers told you. What your leaders, like Nicodemus told you. These are GOD’s people and you are called to bring unity. The harvest is ready now.

When Jesus speaks to His disciples, He does so with the understanding that they are the xenophobic bigots they were raised to be. Their culture has lost no sleep othering their own people: brothers and sisters, born of Jacob (and his four wives). He tells them that this is their work: reconciling the separated. For this place that our Moms and Dads told us to avoid is the very place GOD has planted and we are to harvest.

This story speaks to much of our bigoted past and present. It speaks of a culture to which we are complicit. We, a nation of immigrants, rejecting today’s immigrants. Bias against people who are culturally different in any perceivable way: in race, sex, gender identity, sexual orientation, ability, age, political affiliation, economic status, education, self-expression. Our many biases are on constant display.

And yet, if we are following Jesus, we find ourselves, always in foreign territory, miles from home, even when we walk to church. For Jesus never stays where it is safe. He goes. And we are to follow. Even if its where our parents refused to take us. Our heavenly parent is driving us. Through Samaria, the dangerous mission field, then on to Jerusalem, a much more dangerous place.

For in GOD, the Kingdom is not only united, it is unity itself. It is not 12 tribes living as different kingdoms with different boundaries. It is one. The Kingdom of GOD.

Lent, the season we’re in now, is about reconciliation and becoming aware of redemption and unity. It is about our becoming mindful of what breaks us apart and what brings us all together.

Like the twelve brothers selling one of their own into slavery, GOD brought the eleven to Joseph. So we, the privileged and comfortable are brought to a new land, our own Egypt that we might be saved. That we, the foreign occupiers might remember our displacement and how we continue to displace our brothers and sisters.

We are reminded because GOD loves us. GOD wants us. In spite of our bigotry and hatred. Or our selfishness and fear. We are called to come together. We are called to listen. Above all, we are called to love. Love from our woundedness. Love as Rachel loves all her children. Love in the place we live, even if our parents would hate to see it. Love as parents love children. As GOD loves us. All of us.

Dinner #1

My Mom requested a visit. Not really something my Mom does. But since she’s doing chemo, she’s allowed. Yes, cancer. Aggressive.

And to be fair, I offered.

So I’m visiting my Mom and Dad. Mom’s other request was that I come up and make dinner. I get to set the menu.

A lesser man would think I’m being used for my cooking. If that were true, I’m still OK with that.

This is certainly a big responsibility. And a great opportunity to try things out that I’ve never made before. I needed something quick, so I jumped on Pinterest and found a great recipe I pinned last summer for pork chops with peaches. Huge hit. Paired it with roasted brussels sprouts and carrots. Those were pretty good, though the carrots were still a bit crisp as the brussels sprouts were beginning to blacken.

Now everyone else is asleep, like I should be. But I am not quite ready to go to bed. I am still thinking. Always.

And I am thinking how thankful I am for my family. For my parents. My children. My incredible spouse. The love that we share. The memories we make. The fun we have together.

I will cherish this forever.

The Missing Word: how to not say No

My daughter wrapped me around her finger before she could grab things and twist them. Before she could even see more than two feet in front of her face. She lights up my world when she greets me at the door and when I pick her up from school.

For her, I argue with the world.

“If there is no compelling reason to say ‘No,’ why should I?”

This is in contrast to the teaching all new parents receive: that we are to learn how to say “No”. That kids are ruined if they don’t hear “No.” Like the nurse who demanded we assert our dominance over our child because “[we're] the parents.” As if we couldn’t figure that out. As if we weren’t trying to feed and protect our child. As if our use of compassion and listening to her are not proper attributes of parents. That she would be spoiled and grow up to be a horrible human being if we nurture her or that she will never have to deal with rejection.

The thing is, my kid hears No all the time. In school and at home. In the grocery store and in the car. A lot. About as often as she hears words like “the” and “you”. Certainly way more than the word she truly never hears.

The No deprived that hurts a child is when we indulge the most selfish and soul-destroying requests for happiness through consuming junk in the form of food or toys. Or indulging fantasies that even they know they have no right to suggest. Like daily trips to McDonald’s, the weekend trip to Disney World, or to her very own magical unicorn pet house for the backyard. Few people have trouble saying No to these things.

It is the other stuff that we are encouraged to say No to that I reject. Like this one.

My daughter asked me this morning if I would draw pictures with her.

Saying No to that isn’t saying No to drawing, it is saying No to the question she is really asking.

I missed you at bedtime last night, Daddy. Will you spend some time with me? Just me?

And if I were to say No, I am really saying:

You aren’t worth my time. Just like last night.

My spouse tells me that I don’t say No enough. That my Baby Girl doesn’t hear it enough from me. But I think the problem isn’t No. It is the absence of Yes.

She taught me how to draw Hello Kitty.

She taught me how to draw Hello Kitty.

ReMembering is Messy: Ash Wednesday and black thumbs

a Homily for Ash Wednesday
Text: Matthew 6:1-6, 16-21

Photo Credit: country_boy_shane via Compfight cc

Photo Credit: country_boy_shane via Compfight cc

Beyond Black Thumb Day

Today is Black Thumb Day.

What? Never heard of it? It is the day that priests all over the world put on nice white albs, dip their thumbs in black, flaky ashes, and smudge those ashes on everything. It begins with people’s foreheads. But each year, we forget to bring something to clean up with. We bring the ashes down from the altar to the people and we find ourselves stuck with a bowl of ashes, a black thumb, and nothing we can do about it.

I’m sure you’ve seen one of these things: the priest walking with her thumb out like this, trying in vain to preserve the whiteness of her robe. For us, it is Black Thumb Day. For the rest of the world, it is Ash Wednesday.

We remember that we are dust, and to dust we shall return.

This day is always messy. Each year I watch this amazing bit of grace play out differently, uniquely, like a snowflake. Each time I dip, then draw a cross on someone’s forehead, the little black specks drop—the extra that doesn’t stick to the skin—sort of floats, drifts down toward the bowl or speckles our clothes. I imagine a soundtrack of pristine beauty to match the delicate flakes falling.

And what remains from our intimate interaction are the specks of black on your shirt and on my alb and chasuble. These signs there to remind us—again—of dust. Of us. Of our death. Of our returning.

These are holy moments, really. We take them for granted. And we miss them.

Keeping Secrets

Each year, we gather at this time to remember. And we receive a gospel from Matthew that continues Jesus’s teaching we call the Sermon on the Mount. A preaching that challenges its hearers to witness the Kingdom of GOD and make it known in their lives. That we might become perfect: perfect in that we reflect the Christ within us. That we are Christ in the world. We embody Christ.

Each year we receive this gospel conflicted. We hear what we believe is a call to keep our faith a secret, but then we make a very public display of receiving a cross of ashes. A cross we place on top of the cross of oil we received at Baptism. A cross that smudges and messes up our clothes. A cross we’ll wipe accidentally minutes after it is placed on us. A cross we may choose to wipe off on our way out the door.

And each year, I try to decide if Jesus is talking about the same kind of secrecy that I know. Not the personal thoughts and fleeting moments of personal dialogue that I choose not to share with anyone because they are as ephemeral as a single snowflake in our winter wonderland.

But a secret. The thing that we keep that erodes relationship and causes dysfunction. The secret that prevents us from ever truly being honest with one another or gaining the kind of intimacy that Jesus teaches is essential to a true relationship with GOD. When I wouldn’t tell him what I was thinking, my best friend used to say

“Secrets, secrets are no fun. Secrets, secrets hurt someone.”

That someone, of course, is us.

No Public, No Private

When we hear that we aren’t to practice our piety to be seen, to not grimace and prove how uncomfortable we are, to keep our giving secret, we are told that it isn’t about the piety, but about GOD. We are told that it is about how right we are with GOD. That piety and generosity and giving and the very work of following Jesus isn’t about what the people around us think, it is about what GOD thinks. It isn’t about being seen, it is about being with. Our being with GOD.

This is why the church offers ashes today, in a public ritual of devotion. Because our private devotions and secret affirmations from the safety of our bedroom closets, are one thing, but it isn’t the only thing.

Secret private piety isn’t the answer to obnoxious public piety we think Jesus is teaching. Because that isn’t really any more about GOD. Our secret private piety is still about us, rather than GOD.

That is why Jesus speaks of where our hearts are. Because our private and public selves are actually the same. There is no private us and public us. There is no secret faith to set up against a private faith. There is genuine faith and there is fake faith. And of course a whole lot of immature faith in between.

If we are generous in secret, and not generous in public, then we aren’t actually generous. It is the same sin as being generous in public and selfish in private.

So our response to this is to put ashes on each other. To say those words “Remember that you are dust, and to dust you shall return.” To re-member is to put back together, to make whole, to reunify the community. We help each other re-member so that we might become whole again.

Re-Membering Now

We may become whole and one creation again. This is what Jesus refers to when He speaks of reconciliation: of reconciling the world.

For we are the earth and to the earth we will return. To return to the earth, we must re-member that we are the earth. We are the dust that flies and the ashes that flake, the sand that the winds blow and mud moved by the river. We are the earth and everything in it. We are creation.

Tonight, let us re-member, coming together with one another and with the work of our creator: the one who made everything and called it good.

Let us begin a process of re-membering that will take 40 days as we learn of GOD’s work in our lives and our purpose in bringing the Kingdom closer. That we might allow ourselves to be formed and re-formed (re-created) by our creator, the artist who made us beautiful in an act of abundant joy.

And let us be re-membered, that this creation may be truly perfect: a perfect representation of GOD, mirroring the creative and graceful love of our divine parent and life-giver. That when one sets her eyes upon us, she may see GOD.

A creation re-membered, formed of the dust of the earth.

To Break Free From Ignorance and Pain

a Sermon for Epiphany 6A
Text: Matthew 5:21-37

Photo Credit: KariHak via Compfight cc

Photo Credit: KariHak via Compfight cc

A most unreasonable request

We’re following Jesus up the side of a mountain and we’re hearing His most famous sermon. A sermon that begins with blessings: (blessed are the poor in spirit, those who mourn, the meek…). A sermon that highlights all the wondrous things that GOD is doing in the world and in people around us. We are invited to be the flavor, the light, the way that the world comes to know those wondrous things.

We talked about this last week, about being those followers, that flavor, carrying that light, and revealing that way.

Now Jesus continues in an even more challenging teaching. On murder, adultery, and oath-swearing. Speaking to his followers, He says that they have been taught that anyone who murders is liable for judgment, but Jesus says that their anger at someone else makes them liable for judgment!

He says that they have been taught not to commit adultery, but Jesus says that their lust counts as adultery.

He says that they have been taught not to lie when taking an oath, but Jesus says to take no oaths at all!

This all must have seemed pretty impossible to those followers standing on the side of the mountain. Committing to Jesus. We can do humble. But we can’t get mad? If our desires get the best of us, we’re supposed to hurt ourselves?

Safest for whom?

Our response isn’t likely to be any better is it? We’re committed enough to Jesus to follow Him up the mountainside this morning—facing the cold, ignoring the siren’s call to stay in bed or get another cup of coffee, gathering for worship together—but none of us really thinks that anger is the same as murder and lust is as bad as adultery.

I worry that what happens in our brains immediately after hearing this gospel will mean that we keep missing Jesus’s point.

Recently I read about a study done about the behavior of doctors. I found this crazy and think you will too. A group of doctors were presented with the case of a woman who had exhausted nearly all of her non-surgical options. They were told there was only one drug left to try. Nearly 50% of doctors had the patient try it—exhausting all of the non-surgical options. Half tried the drug and half elected to move to surgery.

When a similar group of doctors were presented with the same case but were given 2 last drug options, rather than one, only about 25% tried either drug. Three-quarters of these doctors went straight to surgery. Having a second option meant that half as many tried it!

Doctors are smart people. Trained well. We trust them with our lives. But presented with a slightly more confusing case, they made a strange decision.

We don’t process facts and information as logically or thoughtfully as we think we do. We allow cognitive dissonance and overwhelming thoughts to cloud our judgment. So when we hear Jesus teach on sin, we, like those doctors, get stuck and choose the safest choice. The safest choice for them or us (rather than safest for the patient—it is surgery after all). Our safest choice is to actually ignore Jesus. Anger isn’t murder and I can’t control my anger, we say. I’m not a monk! And we miss the point.

The content of our character

Right before this, Jesus announced that he hasn’t come to abolish The Law, but fulfill it.

And we read Jesus’s words, not as a Hebrew, but as a Greek. Our way of thought is much more heavily influenced by Greek Philosophy than Hebrew Theology. We hear Jesus’s words about external actions and internal thoughts through dualism—as if we have an outside self and an inside self—a body and a soul—a heart and a mind. But Jesus didn’t think that way. He thought in wholeness. No external and internal, but whole.

The trouble with how The Law was being used was to focus only on actions, ignoring what causes disunity in us, in our relationships, and in our communities. Sin was being seen not from GOD’s view, but from the view of the righteous or the oppressor: in the action and not its cause.

GOD isn’t counting up the ways a person is good or bad. We don’t get three strikes before we’re out. It isn’t an opportunity for punishment. It is about reconciliation. It is about coming together.

This is why Jesus speaks to anger and lust and lying. He isn’t speaking to fleeting thoughts or feelings. It is not about irritation or attraction or imagination. It is about what happens to our relationships with others and our relationship with GOD. It is not getting upset that someone cut us off in traffic, but how we retaliate or what we do to the next driver that comes along. Do we cut them off?

As Christians, our first priority is reconciliation. It is healing the whole world. We can’t do that through clenched teeth and cold shoulders. We do it through love.

Breaking the chain

I’m reminded of an episode of How I Met Your Mother in which the more malevolent, hedonistic character of Barney invites his friends to participate in what he calls “the chain of screaming.” Marshall, one of the characters, is afraid he’ll get yelled at by his boss and Barney tells him that he needs to find someone under him and scream at them. You get screamed at by your boss, so scream at someone you have power over. It is an absurd and cruel idea from a TV show. But we actually do this. We hurt each other because we feel hurt.

Jesus tells us to stop hurting each other. Break the chain. Just because we keep the inner rage inside, doesn’t mean we aren’t sinning—or keeping it all in, either. It comes out in other ways.

The Law that Jesus came to fulfill isn’t about punishing our sin, but awakening our love. About being salt and light and thriving, not over others in the world of chaos, but as one people in the Kingdom of GOD.

It’s about love. It’s about reconciling. And it’s about seeing our friends and neighbors as the incarnate Christ, not tools for our use. That our concern isn’t our spiritual health, but each others’! Are we loving or are we using one another?

Soon we will climb down from this mountainside and return to our cars and our personal routines and we will get hurt. Someone will hurt us or offend us. Someone will do something that violates our understanding of The Law. And when that happens, may we remember that Jesus violated The Law to help us reconcile with GOD and one another. May we see the Christ in them, whether or not they see it in themselves. And may we love them for them as GOD loves us: undeserving, generous, and with abundant joy.

Manifesting in Story


Monday’s celebration of The Epiphany was unique in that it took place in the midst of a once-in-a-generation snow storm. That arctic vortex gave us sub-zero temperatures and heavy snowfall as we haven’t seen in the Midwest in a long time.

Feeling the cold on my face in the minutes I was out shoveling the drifted snow before the service, it reminded me of a time I now realize was the last time we had such a storm, over 20 years ago. Bundled up, taking the dog for a walk, it was so blisteringly cold, that it drove through my coat and burned my exposed face. Never have I found clothing so ineffective in stopping the cold.

I was preparing what I knew was a pretty knockout sermon–and beginning to wonder if no one would be there to work with me–to share in the homiletic exercise of exploring the text, the season, personal experience, and the call to service embedded in worship, and more importantly, to the very holiday itself.

At least thought it was a knockout. But I’m a geek for the Epiphany.

The Epiphany

The Epiphany is about GOD made manifest (as I wrote about Tuesday); not just in taking a human form at one time in our history, but in our world and in us.

For us, our understanding of GOD is swirled and made manifest in the Word and in story. Our church’s principal and major feasts are all associated with certain stories: Christmas with the birth story, Maundy Thursday with the foot washing at the Last Supper, Good Friday with the Passion and crucifixion, Easter with the empty tomb, Pentecost with the tongues of fire… 

Epiphany has two different stories. It was originally associated with the Baptism of Jesus. Rome wanted a different message, relegating the Baptism to a lesser status (which is BS, if you ask me). Replacing it strangely with the story of three astrologers showing up in Matthew. This is what I usually preach about.

The Point

The swirling storm, the three that came to join me, the Wise Men and their crazy journey from Persia, The Baptism of Our Lord, the manifestation of GOD in the world, all of it is a potent moment of faith. True faith. A faith that Jesus articulates as being about doing, rather than thinking.

Not faith that or even faith in, but faith itself. Not a doctrinal test or creed, but the act of loving and sharing and being together. Sharing in stories, in revelation, in prayer, in communion. 

Sharing in GOD’s presence with us. Then compelled to take that presence home. To our families. To our friends. To those loved ones hibernating, snuggled in under blankets before the fireplace or the TV. Taking back with them the fruits of our faith: love.

And giving it away. A manifestation of love and life itself.

GOD shared in kind words, a kiss, poetry, a flower, shoveling snow, putting the damn mailbox on its post again. Each an act of sharing. Each a part of us; a part of GOD. 

We: our stories, our lives, our faith, our community.

We manifest GOD.