The Enneagram in the Movies (and a little TV)

I recently taught an Enneagram workshop (something I love to do) and, as a way to get my mind working w the information again, I watched movies, looking for patterns evident in the characters. I posted these observations on Facebook and it seemed to be a helpful tool for people. So, here are all the posts in one place.

What surprised me as I wrote them was how I’m beginning to integrate another learning – the 5 Rhythms. 5 Rhythms is not a personality typing tool but a way to understand the states of movement through life itself – Flow (love, connection, groundededness), Staccato (articulation, manifestation, production), Chaos (release, climax, letting go), Flow (sweetness, return, rest), Stillness (breath, peace, being). You’ll note that I don’t talk about Flow and Stillness in any of these because the ego/personality doesn’t appear there. They are states that don’t occur without letting go (a part of Chaos) of the story on some level so we can move beyond personality/ego/story.  However, each Enneatype definitely has a journey with Flow-Staccato-Chaos. The story returns, of course, because it always does. But as we work, we become more able to let go of parts of it and find ourselves more and more in the dance that is Truth.

Anyway, here’s what I observed.  I start with the 8 because that’s where my teachers always start (Russ Hudson and the late Don Riso).  I’d love to hear your thoughts!


8: The ChallengerHarrer

Brad Pitt gives us our Enneatype 8 in his portrayal of Austrian mountain climber Heinrich Harrer in Seven Years in Tibet.  There are many movies about the 8 – most, however, expose the unhealthier side of 8’s who spin out of control as megalomaniacs and sociopaths (Aviator, Wolf of Wall Street, Departed, Last King of Scotland).  Seven Years in Tibet offers us a more balanced and nuanced character in Heinrich who displays the 8’s classic need for autonomy and pursuit of accomplishment – seeing both as his birthright, mistaking leadership and greatness for Flow or Love.  It has to do with survival.  Heinrich is a survivor, as all 8’s are, and when circumstances don’t give them struggle, they will often create it for themselves, creating goal after goal and feeling compelled to lead others through the struggle to achieve that goal.  They need to (quite literally) climb the mountain, taking others with them (my people) or taking them down should they get in the way of the 8’s leadership vision.  This is not Flow/Love but ungrounded Staccato resulting in an overflow of Chaos.  Heinrich’s salvation comes in the form of release as he learns to trust another enough to open his heart to them in a love that is free of goals and the need to be in charge arising, instead, out of gratitude and mutual respect.  This release is the 8’s surrender to Flow, to Love – finally realizing that who they are resides in their heart, not in their deeds of survival.   The 8’s dance is not an easy one.  Often experienced as hard, they are really the softest of all the Enneatypes.  Perhaps this is why it’s so hard for them to rest in their heart for very long.  They know how tender it is. There are very few clips online, but I’ve also included the link to a video that shows the Heinrich Harrer museum in Austria – a clue that Harrer is an 8.  Who else but an 8 would name a museum about a whole other culture after themselves as if they owned it?


9: The PeacemakerBurnham1

Lester Burnham wakes up to his life and decides to take up space.  Staccato reaches for the edge through aliveness and vitality and as it spills over the edge, Chaos arrives.  This is one of my favorite movies about the 9 Enneatype.  When you watch this movie, you’ll watch Lester arrive to this space-taking vitality through a period of anxiety.  Anxiety, for a 9, isn’t something that lasts long because it’s hard to tolerate, but its arrival actually signals something positive because it can allow transformative energy that wasn’t previously available.  A strength arrives and empowers a “no” to something, which is a “yes” to life.  It feels like Chaos because of the discomfort involved in upsetting the status quo and being willing to risk the things you have come to hold dear.  And, as Lester demonstrates, the Chaos can get out of hand when we’re not practiced at dancing with it.  Lester breeches a couple of problematic boundaries, but he comes home in the end to pure gratitude and mercy.Burnham 2

There’s also the Color Purple, where the character of Celie wakes up and figures out how to say “no.”  But here’s Lester, gettin his “no” on w the people who matter most to him – very hard because to risk those connections is like risking the umbilical cord… again and again and again.


1: The ReformerGranger1

Hermione Granger is our Enneatype 1.  Played by Emma Watson for 8 movies, Hermione Granger grows up in front of us and we watch her unending love for rules go out the window time and again when she comes into contact with her own instinctual drive, her connection to Flow.  Hermione’s Staccato is sharp and defined – always on the edge of anger, but witty and crystal clear.  Helpful, capable, and always trying to reform people and systems (we don’t get to experience her heading up SPEW in the movies – where she works hard to defend the house elves by attempting to reform the unquestioned system of slavery that’s always been in place), Hermione is ever the responsible person.  Her interactions with those she loves sometimes take on a judgmental tone because her high standards and adherence to the rules sometimes get in the way of true wisdom.  We watch her intelligence grow into wisdom as she learns how to trust her own intuition, her instinctual energy and learns what is truly right is sometimes found in the grey area of Chaos.


2: The HelperMoreno

Our Enneatype 2 is Flor Moreno from the movie Spanglish played beautifully by Paz Vega.  Flor is such a committed mother that she puts herself on hold and even steps out of her own cultural comfort zone to go and work for Anglos to protect her daughter – something many mothers do.  The difference is that the 2 does not trust those she loves to handle the Flow so she over-manages others.  She attends to others’ Flow more than she attends to her own and this attentiveness manifests as a supportive, loving nature that extends to anyone she meets, including the most insufferable, unless they step over the line regarding her daughter – when the 2 is most articulate in their Staccato.  Only when Flor attends to her own Flow (the hardest thing a 2 can do), discovering that it’s not as scary as she thinks it is to confront and to own her own desires, does she learn to really trust others in their connection to it and lets go of controlling her daughter, trusting her to manage the Chaos that life and all its influences can bring.  At the end of the story, Flor makes protective decisions again, but we can see it’s less about control and much more about trusting her daughter to take responsibility for who she is.  Here are a few clips:


3: The Achiever

Steve Jobs.  With wisps of both 7 and 8, Steve is an Enneatype 3.  Everything is about image and that image is defended viciously as if it’s his very soul – because he believes it is.  Played by Ashton Kutcher in the movie Jobs, Steve is a player who takes advantage of everyone in his life, manipulating them in various ways so he can build the image he seeks.  His best friend (if he, in fact, ever has one) says it best, “It’s not about people anymore for you.  It’s about the product.  Worst of all, it’s about yourself.  You’re the beginning and end of your own world, Steve.  And it’s so small.”  The consummate salesperson, Steve takes on the role of guru, waxing philosophic and speaking in aphorisms to inspire people – his Staccato mimics Flow/Love, but it’s all Staccato/Articulation… ungrounded and far from authentic.  And because of this, Chaos/Release is dangerous so everything must be controlled and attended to.  His personal image is carefully crafted – Dylanesque (his idol) and anti-corporate.  He’s a master at motivation, projection, and marketing… “What the world cares about is what we produce.”  And this is how he drives his team… needing everyone to be on board with the image of the product, which has the result of driving innovation.  He knows good design and he knows ability and drive when he sees it.  But he runs into conflict again and again when his team doesn’t understand the “what” behind the image.  When you look back on the history of Apple products, you can see that sometimes fad won out over actual innovation because of the over-focus on image.  This is all because Enneatype 3 unconsciously fears they are empty, that they have nothing real to offer, that they are a hollow “tinman.”  And so they offer image, an approximation of authenticity, because of the tremendous unconscious shame that’s driving the ego.  They offer design that’s surface-deep and sellable and they demand to be seen for their efforts.  But what they are really selling, is themselves.  They demand attention in the most vicious and manipulative ways because without that recognition, they don’t exist.  Their very identity is at stake.  For without the recognition, they are the empty shell they fear they are in their most hidden places.  And so they keep producing the image, as if it’s their lifeblood.  The movie Jobs explores the range of Enneatype 3 by telling the story of how Steve reconciles with the shame of his past (his daughter Lisa) and grows up a bit, finally realizing that his identity isn’t completely bound to his company.  When he returns to the company he starts by working with the design team, inspiring them by asking them to take the day to design “something they care about.”  But despite the realization and the maturity, Jobs shows us that our egos always come back to run the show because, like a viper, Steve quietly takes out the people who oppose him when he returns.  Does he become great?  Yes.  Is he an inspiration for entrepreneurs?  Yes.  Has he secured his place in history?  Yes.  Did he live an authentic life?  Well, that’s hard to know because the projected image is so incredibly attractive.  The Enneatype 3 is an object lesson for us all.

Here are a few good character clips from the movie as well as some clips of Steve Jobs himself.


4: The IndividualistGreenslade

Judi Dench offers a gorgeous portrayal of an awakening Enneatype 4 in the Best Exotic Marigold Hotel movies. The 4 loves the Flow and can get attached to it; the emotional content, the connection to unconscious and subconscious layers, the thoughts that enhance the swirling space of the Flow. To risk articulating a Staccato in the world means to risk leaving what is comforting to this type’s ego – a sort of fantasy world where emotion reigns. For Judi’s character Evelyn Greenslade, Staccato means striking out on her own – leaving the dependency of what she’s known in her 40-year marriage after becoming widowed and stepping into a world of color, responsibility, and adventure. Poetic in her approach to life, Evelyn blogs as a way to process her new experience and she learns she has so much to offer – teaching about culture, connecting to younger folks in an authentic way, deep appreciation for beautiful fabrics. In Part 2, we watch her become her own person, moving into Staccato from the Flow. Still shy, however, she hides on many occasions and in many ways from the love that seeks her out.

Here are a few clips:


5: The Observer

Robin Williams’ portrayal of the Oliver Sacks-like character (Malcolm Sayer) in the movie Awakenings is a perfect rendition of Enneatype 5. Overwhelmed by the world and the emotional response to it, the 5 focuses on details and concepts to cope, maintaining a sense of safety. He senses the Flow but is frightened of it. So he attempts to control his connection with Flow by piecing it apart and observing it bit by bit – as if Flow could be broken down into individual frames. This creates an awkward Staccato, an odd articulation that has trouble finding ground in everyday reality. But as he allows his own life to fully connect with another, trusting his own belly to guide his decisions rather than his head, the Sacks’ character’s unique way of seeing things opens up to a broader pattern and he moves right into the Chaos of Love – a fabulous, full dance filled w the paradox of life. The trailer gets at this a bit, but the movie is much more complete, of course.

Oliver Sacks, an Enneatype 5 himself, describes the process of meeting Robin Williams, Robert DeNiro, and Penny Marshall. For a great example of the 5, check out this link of Oliver’s matter-of-fact description of his interactions with Robin Williams. The best part – he isn’t really sure what “hanging out” means.;jsessionid=92D414C399E6FE0BE2F542BE51B80003


6: The Loyalist

Erin Brockovich is a beautiful story about the courage of Enneatype 6.  The 6, who tends to feel unclear and acts this out by chaotically seeking security in a world that seems to be filled with Chaos, lives in anxiety most of the time.  She has trouble grounding herself in the Flow of reality because there is a misperception that the Flow is untrustworthy, because it feels unknown and a little bit wild.  But Erin becomes crystal clear when she allows her heart to open to the families she comes to know.  She begins to trust herself and her own guidance.  She becomes connected to the Flow, connected to grounded Love and allows herself to become swept up in it.  Her vocation and sense of purpose shine brilliantly as her courage leads her, instead of her anxiety.  Her Staccato is luminous in its clarity.  Her heart breaks but she begins to trust it and the world as she opens to Flow, to Love.  Take a look at this undying courage.Brokovich 2




7: The Enthusiast

One of the best Enneatype 7’s on any screen is “Hawkeye” Pierce.  Played by both Donald Sutherland and Alan Alda, Hawkeye’s character offers the range found in the 7, which can be hard to find in movies.  Hawkeye demonstrates the amazing ability 7’s bring to the things they find most interesting.  Quick learners with a buoyant personality, 7’s offer quick wit, profoundly unmatched skill, and an almost scattered approach as they skim the surface of most things in their lives – touching briefly enough to get a taste before they move on to the next.  They touch on the surface of Flow/Love, refusing to commit to it, which makes their Staccato and Chaos hard to tell apart.  The challenge for the 7 is much like the 8 in that spending time in the heart is difficult.  The difference is the 7 fears pain and deprivation if they rest too long in any experience so they never engage the heart, preferring to stay on the surface with the head where life is easy and they can look forward to the next party, while the 8 blocks potential happiness in order to protect themselves.  This tendency to stay on the surface is exactly why it’s hard to find the 7’s range in the movies because we love to see that surface – it’s mesmerizing.  Whether it’s the stunning intellectual abilities in superhero characters like Tony Stark or the baser, noncommittal behavior in characters like Alfie or the hilarious, non-stop humor of comedians like Robin Williams, the “7 party” is a fun escape from our everyday lives.  We get to enjoy their party and don’t like to stick around for the ugly aftermath, which can get mighty ugly indeed.  However, Hawkeye gives us a 7 who displays the party tendency while also living into the depth of his experience – the pain and deprivation that is the senseless death of war.  He narcotizes with alcohol, makes light of stupidity, loses himself in meaningless sex, refuses to conform, and leads through intelligence and charisma – all typical 7 behaviors.  But he is committed to life itself, which can be exceptionally hard for the 7 when there is so much pain all around.  And, through it all, he remains.  The 7’s struggle is best summed in the lyrics of MASH’s theme song – Suicide is Painless.  Lyrics and TV show clips below:

Through early morning fog I see
Visions of the things to be
The pains that are withheld for me
I realize and I can see…

That suicide is painless
It brings on many changes
And I can take or leave it if I please

The game of life is hard to play
I’m gonna lose it anyway
The losing card I’ll someday lay
So this is all I have to say

Suicide is painless
It brings on many changes
And I can take or leave it if I please

The sword of time will pierce our skins
It doesn’t hurt when it begins
But as it works its way on in
The pain grows stronger…watch it grin, but…

Suicide is painless
It brings on many changes
And I can take or leave it if I please

A brave man once requested me
To answer questions that are key
Is it to be or not to be
And I replied ‘oh why ask me?’

And suicide is painless
It brings on many changes
And I can take or leave it if I please
And you can do the same thing if you please


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Return to Love

Preached on the celebration of Juan de la Cruz – Dec. 14, 2015.  The Gospel reading was John 16:12-15; 25-28.

I like the darkness.  I like the nighttime.  I’m a night owl, not a morning person.  I’ve always envied morning people because I’d love to rise before the sun and welcome each new day.  But several years ago, I decided to allow myself permission to be the night owl I am rather than try to be something I’m not.

My experience of the night time is rich, full of imagination, where time seems to stretch in an unfettered way, unbounded by meetings and deadlines and appointments or work or interruptions or my favorite TV shows, although Netflix has made that much more challenging.  When I think about it, when I look back on my life thus far, I can see more clearly that this night time has been a time for me to be with God.

This is obviously not everyone’s experience – people experience God in many different ways.  So, it’s not that one experience is any better than another.  God shows up when we need Her to.  Or, more accurately, when She’s got some work for us to do.

John of the Cross understood this.  John, whose life we celebrate today, was a medieval mystic in the 16th century who grew up in an orphanage in Spain.  He learned several trades and eventually went to university where he was taught by the Jesuit order and then he entered monastic life.  A woman named Teresa recruited him to help reform the Carmelite order and he ended up opening his own monastery, which irritated the people in power enough that they imprisoned him.  It is because of this imprisonment that we have some amazing mystical poetry and spiritual classics:  The Spiritual Canticle and The Dark Night of the Soul.

When we think of the phrase the dark night of the soul, we typically think of painful suffering or a belief that morning will never come, that I will have to endure this torment for an unimaginable length of time.  And when we read John’s masterpiece, indeed, that is what he’s talking about.  In a way.

John admits that the Dark Night of the Soul is no fun and that this “no fun” can result in suffering in our lives.  But for John, this is more of a spiritual quest.  And so, there is a hopefulness in it.  This dark night is a night that brings us closer to God.  It doesn’t feel good, not like a really good cup of coffee (if that’s your thing) or a sense of accomplishment or the yummy feeling that the holiday season can engender or a look from your lover.

He says,Silence
O night, that guided me!
O night, sweeter than sunrise!
O night, that joined lover with Beloved!
Lover transformed in Beloved!

For John, the hope is about letting go of all the things we think we want or need in this world and realizing that all of our yearning is actually a yearning for God.  Although it can manifest temporally, in the affairs of our lives and our world, the Dark Night of the Soul is experienced as a kind of self-annihilation, a spiritual journey that means we leave the world behind, in a sense.

We don’t have to become a monastic, but to quote a number of spiritual teachers – we are in the world, but not of it.  We continue to live and work and love, but our identity ceases to be wrapped up in the trappings of our personal goals or our desperate needs.  And so, John sees this dark night as a purification –as a way to let go of all that is unnecessary, that is not of God, so that we might return to God.

So that we might return to Love.

He says,
On a dark night,
nflamed by love-longing –
O exquisite risk! –
Undetected I slipped away.
My house, at last, grown still.

My house, at last, grown still.

Lately, I can’t imagine a darker night of the soul than the one we are collectively experiencing as an American society.  It’s more than just a temporal state of affairs – it’s a spiritual sickness.  To witness the hate-filled rhetoric, and the acts of violence against our Islamic brothers and sisters, and the racial hostility and fear mongering, and the nearly constant stream of mass shootings… to say nothing of the poverty and the loneliness we sometimes see but we tend to walk by without noticing, perhaps because it’s too painful to notice.
It’s as if our society has lost its mind.  Or, more accurately, it’s as if our society has lost its soul.

It feels just like a dark night.  How do we respond?  How can we calm our minds and allow our hearts to hear God’s Holy Spirit more clearly?
In other words, can we return to Love in the midst of this temporal dark night?  Can we live and work and love in this world and find the Way of Love?
If we are called to be purified by these dark nights, how might we see through the illusions of the world and become midwives for the Hope God is birthing in our midst?

I think in the midst of a dark night, we seek some sense of certainty.  We reach out for something or someone to comfort us, to make us feel better, to give us a way to make sense of it, to give us a way to do… something to fix it.

It happens when we experience personal heartbreak.  It happens when we try to get our heads around communal or congregational conflicts.  We search for the explanation, we search for someone to blame and, if we’re not careful, our hearts begin to harden and Love slips away.

And this is John’s point.  That we must grow beyond our yearning to be comfortable and our need for easy answers and come to a place of knowing that our true yearning is a yearning for God.

God is not found in certainties and blame or in self-righteous stances and rhetoric.  God is found in Love… in a Love that reaches out from the very core of our being when we have finally let go of a need to be right or a need to be good or a need to be in control or a need to be safe.Open to Love

And this Love that reaches out from our own soul is a Love that is, really, seeking itself – seeking to know itself and come back to itself.

It’s God moving through us and bringing us back to Himself, calling us home, freeing us from our struggle, from our delusions of specialness and pride and unworthiness so that we may know what is real – we belong to God.  We are the beloved of God.  And nothing can separate us from our essential and innate Love.

Our Gospel writer John tells us, “When the spirit of truth comes, he will guide you into all the truth; for he will not speak on his own but will speak whatever he hears, and he will declare to you the things that are to come.”  16:13

So, in other words, Love is not just a spiritual experience.  In the midst of this Love, we come to know Truth.  We come to know, in a very temporal and tangible way, what God would have us do.  And it’s not sitting idly by awaiting a messiah to save us.  No.  For our messiah has already come and continues to be, for us, Emmanuel – God is with us.

Rather, in Love, we come to know how to be the midwives to the Hope God is birthing in our midst.

When we allow Love to flow through us instead of scheming in fear, when we offer ourselves to God instead of offering ourselves to vengeance and hate, we become what God needs in this world – the Body of Christ.

These dark nights are scary – whether they manifest as the events of the world, or as conflict in our communities, or in personal heartbreak… or whether they are the spiritual purification John talks about.  It’s hard to tell sometimes and this is why our John of the Cross knows the importance of practice, a practice of silence and contemplation so that we might listen for God’s voice.

Because in the midst of these nights, it’s so easy to hear the voice of illusion, the cry of pain, the whisper of fear.  And as a community of faith, this is why we are called to practice praying around a Table like this one – this Table of Reconciliation.  This Table where we remember who we are and whose we are when we pray, “In your infinite love you made us for yourself.”  We reclaim our belovedness when we say, “In your infinite love, God, you made us for yourself.”

We practice reconciling ourselves to God’s unbounded Love every time we come to this Table.  We practice Hope in the experience of the Eucharist, participating in the sacrament of Love incarnate.  We open ourselves to touch God and be touched by God so that we may know God… again.

John says,
I lost myself.  Forgot myself.
I lay my face against the Beloved’s face.
Everything fell away and I left myself behind,
Abandoning my cares
Among the lilies forgotten.

And when we know God, our mortal explanations become silent.  Our desperate need forTable certainty vanishes and the darkness gives way to the light burning in our own hearts, the one that leads the way more clearly than the risen sun.  And we become servants of Love, so that Christ may be born in our midst and we may know Emmanuel – God among us.

Come to the Table that is Hope.  Pray for the world and for the church and for ourselves and those we love.  And then come to the Table of Reconciliation.  So that we may free ourselves from the voices of fear, and we might become servants of Love once more.


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Ours Is the God of Love

Preached in response to the Paris attacks on Mark 13:1-8.
You can listen here: Sermon 111515

Today in our Gospel reading, Jesus gives a very specific warning to his disciples, to us.  He says, “Beware that no one leads you astray.  Many will come in my name… and they will lead many astray.”

“Many will come in my name… and they will lead many astray.”

This story from Mark’s Gospel, as is true of all stories about Jesus, takes place during a very fearful time.  Jewish people had been living under an occupying force – the Roman Empire.  And they were desperate for a warrior messiah – one who would conquer the enemy, expel them from Jewish lands, and reign as king of the Jewish state so that Jews could be free from oppression.

When we read historical accounts of first century Palestine (or, rather, what would come to be known as Palestine), we learn that there were other people claiming to be the messiah at the same time as when Jesus was teaching and gathering followers.  There were many others ready to take up the call to build a Jewish army and lead a rebellion against the Roman Empire.  There were many others who were willing to conquer the world by worldly means – nation against nation, kingdom against kingdom; generating war and famine and death.

This is important to understand because it was a desperate time.  And during desperate times, it’s a very human response to seek vengeance, to react out of a fearful place and exact pain, impose death, to meet violence with violence.  It’s a very human response to erect borders and draw lines in the sand.

But Jesus, instead of trying to lead an armed rebellion against the occupying force goes out and heals both Jews and Gentiles, feeds both Jews and Gentiles, and teaches both Jews and Gentiles.  Jesus teaches people that we are to love God and love our neighbor as our self.  Instead of responding to fear and desperation by building walls and drawing lines in the sand, Jesus crosses borders.spm

And Jesus says, “Many will come in my name… and they will lead many astray.”

In times of despair, we are called to pay attention to what Jesus did, to how he responded and how he ministered because in this teaching we learn that our God is not a god of vengeance.  Our god is the God of Love.

If we don’t remember that, we are likely to be led astray.  We are likely to follow a false messiah, a misguided savior.  We must remember because we must be willing to follow our true messiah and cross those borders with Jesus, rather than draw lines in the sand.


Click on picture for a link to the video clip.

I saw a video the other day.  It came across my Facebook feed.  It was a clip from a new documentary called Human.  And in the clip, you see the head of a human being against a pitch black background – no context, no scenery.  Just the face of a human being.

This clip contained the story of an African American man, probably in his 30’s or 40’s – the kind of face that wasn’t aged but had definitely seen more than a couple of decades of life.  And he began to speak – slowly and clearly, deliberately choosing his words.  He started by telling about how he was abused by his stepfather as a child – being hit with different implements of punishment – and at the end of each beating, the stepfather would say, “I do this because I love you.”

The man in the video proceeded to talk about how, once he had grown up he believed that the degree of love someone felt for him was directly related to how much pain someone could tolerate from him.  This continued until he killed a woman and her child.  Crimes, for which, he was sent to prison.

While he was in prison, he said, he met a woman named Agnes – the mother of the woman he killed.  The grandmother of the child he killed.  He talked about how Agnes and he had been on a journey together, that she saw past his condition.

He said, “by all rights, she should hate me.”  And, unable to contain himself any longer, huge tears rolled down his long brown face and he fell silent as he tried to gather his strength, regain his composure.  And he said, “she showed me what love is about.”

“She saw past my condition and she showed me what love is about.”

And you knew in that moment, that the love of this woman Agnes was exactly what unbound him from the pain and self-hate he had been carrying for most of his life.  You knew in that moment that he was no longer a violent man.  You knew in that moment that it was love that turned his world upside down.

It was Ages who liberated him from the prison he had made for himself to protect him from the world.  It was this unconditional love offered to him in his most despicable place that gave him any kind of hope

I’m not sure I could ever, ever muster that kind of love.  But that’s the task, isn’t it?  That’s how Jesus is leading us, isn’t it?  When society wants to seek revenge, Jesus tells us to love, to forgive, and to heal one another.  When the culture says to make a profit, we are called to make sure people have enough to eat and a place to live.  When the self-important and conceited run the system at the expense of the poor, Jesus explains the system must be thrown down.

Click on picture for a link to a video of Bp Michael's sermon.

Click on picture for a link to a video of Bp Michael’s sermon.

Our new Presiding Bishop, Michael Curry, spoke about this at his installation a few weeks ago.  Bp Michael talks alot about the Jesus Movement and in this sermon he said,
“Jesus did not come into this world to found a religion… Nor did he come here to establish an institution or an organization.  Jesus came to inaugurate, to begin, to catalyze a movement to change, to transform this world from the nightmare it often is into the dream that God intends for all of us.” 

And in the midst of troubled times we will be confused and afraid.  When 127 people die in coordinated attacks in Paris, we will want to cling to security and receive easy teachings.  We will want a merciless warrior to exact revenge.  And we will hear other leaders who will claim to come in the name of Jesus.

But if they are not teaching the way of Jesus, if they are not crossing borders and teaching forgiveness, if they are not healing and feeding hungry people, if they are not proclaiming love… these will be false teachers, misguided messiahs.

Because what we do as the Body of Christ, my friends, is not about the maintenance of the institution, it’s about living the way of Jesus.  It’s about loving God and loving your neighbor as yourself.  It’s not a debate over the right theological understanding about the nature of Christ or the purity codes of a society that are ever-changing  or which songs we sing during communion or how many kids we have in the youth group or whether or not a coffee cup has the words Merry Christmas on it.

Jesus is telling us that in the midst of the world and all its ups and downs and changes and chances beginnings and endings… in the midst of all the fear-mongering and the vengeance-seeking and the line drawing, our messiah, our true messiah is found in a very simple teaching, “Love God and love your neighbor as yourself.”

As Bp Michael says it, “On these two commandments, love of God and love of neighbor, hang all the law and the prophets.  Everything Moses was talking about, all the justice that the prophets proclaimed, everything that’s in the Bible, it’s all about love of God and love of neighbor.  That love will turn this world upside down.  And if it’s not about love it is not about God.”

Agnes probably struggled a lot when her daughter was murdered.  She was probably inconsolable when she found out her grandchild had been killed.  There may have been a time in her life when she wanted that man dead.

I’m willing to bet that Agnes angered the rest of her family when she chose to love this man in prison.  Even more, I bet there are members of Agnes’ family that no longer talk to her and think of her as a traitor, failing to understand how she could betray the family and the memory of their loved ones by giving this killer her time or her love.  How could she?

Indeed.  How dare she risk everything she knows, her family and friends, and choose a path of love over a path of vengeance.  It’s not always easy to love in the face of terror, in the face of hate, in the face of bigotry and fear and violence.

But if we don’t try, if we don’t commit to walking the way of Jesus, we risk losing ourselves to the God of hate.  Because our messiah has told us in no uncertain terms, ours is the God of Love.

Ours is the God of Love.



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I Believe In You

Preached at St Paul’s in Brighton, MI on the Feast of All Saints, November 1, 2015.  The Gospel was John 11:32-44 and we used Marianne Williamson’s famous quote from A Return to Love as one of the readings.

Jesus said to Martha, “Did I not tell you that if you believed, you would see the glory of God?”

In our story, Jesus has arrived at the tomb of his beloved friend Lazarus.  He’s visibly shaken, weeping.  His friends Mary and Martha are upset.  Mary, blaming him for not being there in time.  Martha, intractable and calmly fixed on the fact of death.  A scene from any family when death claims a member.lazarus

But it gets weird.  Even for the Bible, it gets weird.  Because Jesus raises Lazarus from the dead.  And this is where people try, desperately, to make sense of what Jesus does – focusing on Jesus instead of what Jesus is revealing to us.  Which is what usually happens with miracle stories – we get focused on the question of, “how did he do that?” instead of the question, “what does it mean?”   So, what is John trying to help us understand in this story?  There are a few things about this scene that I think might help us.

First, Jesus and Lazarus are not alone.  So, this isn’t about Jesus and Lazarus.  Not only are Martha and Mary present, but the community of Jews is with them.  And they are not just bystanders in this drama, they are players.  They came out to greet Jesus with Mary.  They are weeping.  They lead Jesus to Lazarus’ tomb.  They share opinions about why Jesus weeps.  They take away the stone.  And they unbind Lazarus.

Another noteworthy piece is that Lazarus isn’t resurrected because of his faith.  Lazarus is resurrected because of the community’s faith, as articulated by Martha earlier on in the chapter.  “She said to him, ‘Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.’”  Jesus doesn’t come to the tomb because of Lazarus’ faith.  He comes because the community believes and seeks his help.  And Lazarus is healed, he is brought back to the community, because of the faith of the community, not because of anything Lazarus has done or said.

Finally, Jesus isn’t claiming credit here.  After the tomb is opened, Jesus prays to God.  Jesus thanks God, he praises God.  And he says, “I want them to believe that you sent me.”  Jesus wants them to believe so they know that this is about God, not him.

It’s the community.  And it’s God.  Jesus’ role here is to reveal the power of both – the power of believing and the power that is the glory of God.

Jesus says to Martha, “Did I not tell you that if you believed, you would see the glory of God?”

What does it mean to “believe?”  Does it mean that if we truly believe, Jesus will save us?  If we truly believe, we’ll get into heaven when we die?  If we truly believe, God will give us what we want?  What does it mean to believe?

Belief is a tricky word.  It can refer to a statement or a doctrine – a belief we have or profess, such as a creed – the Nicene Creed or the Apostles’ Creed, or a little later when we renew our baptismal vows we will say corporately what it is we believe.  These are statements or affirmations of what we take to be true about how God works in our lives.  So, they are about what we acknowledge as truth.

Which is close to another definition of belief – assertions of that which we know to be real or known to us in some way.  We believe in the existence of something or in the power of something to have an impact in our lives.  I believe in love.  I believe in Santa Claus.  I believe I shall have some more chocolate.  Belief is a way of hoping, of anticipating an experience of something or someone.

There’s still another definition of “belief” and it has to do with Glory.  Have you ever said to someone else, “I believe in you.”?  Or has someone else said that to you?  “I believe in you.”  It’s a powerful thing to say and it’s a powerful thing to hear someone saying it to you.

“I believe in you.”
It fills the hearer with a confidence, a poise.  When someone says that to us, we feel connected to another.  We don’t feel alone anymore.  We feel a part of something.  We belong because someone sees us.  Someone has taken the time to know us.

i_believe_in_youAside from the words, “I love you.”  the words, “I believe in you.” might be the most important we could ever hear from another.

So, what are we saying when we say, “I believe in you.”?
It’s more than trust.  It’s more than confidence in getting something done.

It’s about recognizing someone’s belovedness, someone’s Glory, asserting someone’s inherent magnificence.  And when we do so, we’re recognizing God’s Glory as manifest in this beautiful person in front of us, affirming this person as a beloved child of God.

It’s similar to the Hindu greeting, “Namaste”, which roughly translated means “The Divine in me bows to the Divine in you.”  Glory acknowledges Glory.  It’s a way of praising God and the word of God in this child of God.

And it’s a way of conquering death.  When we recognize someone’s inherent Glory, it’s as if they borrow our belief in them.  They believe in themselves and take themselves to be real.  And they begin to move and think from a place of their own goodness and their own wholeness and they recognize the goodness and wholeness of others, inviting them to see God’s Glory too.  And we become one another’s saints – living beyond our own death.

Take a moment.  Think about a time when you were really seen for who you are.  Think about that person who told you that they believed in you… even if they didn’t use the exact words, “I believe in you” but you knew from what they did and what they said that they did believe in you, possibly when you needed to hear it most.  Think about them for a few moments.

This person will never die.  Their belief in you will never die because it is the very part of them that animated you, that brought you to life.  You carry that life and you pass that life along by believing in another.  This how we bear witness to the Glory of God.  This is the Communion of Saints.

Jesus doesn’t raise Lazarus so that Lazarus will live in his physical body forever.  Lazarus will die again.  His body will cease to breathe.  His heart will cease to beat.  Just like every other body – including Jesus’.

Jesus raises Lazarus so that the community might come to understand God’s Glory in the incarnate creation.  And this Glory comes through the Love of the community who bring God’s presence to Lazarus.  These people love Lazarus.  Jesus loves Lazarus because God loves Lazarus.

It is because this community loves that it knows eternal life.
It is because this community believes in one another that it calls forth God’s Glory in one another.
It is because this community lives, truly lives, that God’s Hope is made manifest and the Incarnation is real.

When Marianne Williamson says , “Your playing small does not serve the world.” it’s not some happy-clappy, boost in the arm to make us feel better, like that Saturday Night Live sketch with Stewart Smalley where he says in the mirror, “I’m good enough and doggone it, people like me.”  It’s not that because you can tell that the character doesn’t really know his true Glory.  He’s grasping, as if he’s trying not to die.

When Williamson says, “Your playing small does not serve the world,” she is making a profound theological statement – perhaps the most important piece of Christian theology and, therefore, one of the most central Christian lessons we could ever hope to impart.

And that is:  You are a beloved child of God created and designed for no other reason than to show forth God’s Glory.  You are God’s holy creation.  The Incarnation is real.

When we say “I believe in you,” when we offer that to one another, when we believe in one another, when we show that belief…Dr Suess
We offer the freedom of eternal life because we remind one another that no matter what we have done or how bad or wrong or useless or helpless we think we are, there are no boundaries to God’s Love.

There are no borders that Jesus cannot cross.  There is no way to contain God’s Holy Spirit.  We are, quite simply, bearers of God’s Glory.  We are luminous, beloved creatures who belong wholly to God.

This, more than anything else, is the mark of Christian community.  This love, this belief, this freedom is what makes us Christian and it’s what makes us saints – a Communion of Saints.  Jesus is already always present in the community that loves and calls forth God’s Glory in one another.

And we need this community because we get lost from time to time.  We get lost in our own pain.  We get caught in the snare of our own false belief of unworthiness.  We get bound up in our own disdain and fear.  We forget our Glory and the Glory of others.

And so we do as Jesus commands in the midst of that community.
We remove the stone, the barriers to life, and we unbind them.
Jesus says, “Unbind him, and let him go.”  “Unbind her, and let her go.”

I love this gospel story.  I really love it.  But sometimes I think it’s troublesome because we deflect the miracle onto Jesus rather than understand that Jesus is revealing the miracle of belief.

We tend to focus on Jesus as the “do-er” and the miracle maker.  We think so much of Jesus that we believe God’s Glory is only limited to his embodiment, his person.  But what Jesus is always trying to teach us is that we are integral to the story we tell about God’s Reign.  We are the Body of Christ.

We have the power to remind one another.
We have the authority to say, “I believe in you.”
We have the responsibility to liberate one another, to unbind one another.  And we do this by acknowledging and honoring God’s Glory made manifest in ourselves and in one another.

This is what it means to be a saint – to believe in the Incarnation.  And offer the miracle of saying, “I believe in you.”

And so Jesus is talking to us just as much as he’s talking to Martha when he says, “Did I not tell you that if you believed, you would see the glory of God?”

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My Life Matters

In gratitude for #blacklivesmatter preached at St Paul’s in Brighton, MI on September 6, 2015.  The gospel was Mark 7:24-37.

Jesus entered the region of Tyre.  To the hearers of Mark’s Gospel, this means Jesus entered enemy territory.  The people of Tyre struck fear into the hearts of Jews because, for centuries, Israel had been invaded by people from this region.

These were not simply unsavory neighbors they had to put up with.  The people of Tyre were seen as dangerous terrorists – completely untrustworthy and immoral beasts that one could barely call human.

And Jesus, for some reason, crosses the border into the region of Tyre.  From safety and familiarity into a place of danger and risk in the face of the repellent, despicable creatures he has feared since before he can remember… because he was taught to hate them.  He was conditioned to fear them.

In the narrative of Mark’s Gospel, this is the first time Jesus comes into contact with non-Jews, or Gentiles.  We’re halfway through Mark’s story and this is his first time meeting someone who doesn’t know and follow Jewish law because it’s the first time he’s crossed that border.

Why does he do this?  Why should he do this?  Why should he bother with these people?  He’s a Jew and his teaching is for those who understand what he’s talking about when he challenges the Jewish hierarchy.  His healing is for his people – the people oppressed by Roman occupation.  He has come as a Jewish messiah, for the nation of Israel, so that Israel might be free.

Why does Jesus, a Jewish man, go into enemy territory – a place of fear and unknowing?  It’s clear how he feels about this endeavor because the first person he meets, he insults.  He encounters a shameless woman who begs on her knees before him that her daughter might be healed.

And he says, “God’s children deserve God’s healing love, not you – you who are a dog.”

A dog.  This is a huge insult.  Even worse than it sounds to us because Jewish people saw dogs as filthy, unclean, pest-ridden, disgusting animals.  They were not kept as pets or even as working animals.  They were scourges and scavengers.  They were scum.

Jesus has told the Syrophoenician woman, she is scum.
Think about what Jesus is doing here.
Think about how Mark is telling this story.

Here’s our Lord and Savior – this person we put on a pedestal, this person who gave us two commandments: love God and love your neighbor as yourself – calling this woman who is desperately begging for the life of her daughter a dog.  He’s calling her scum.

Without thinking, he dismisses her out of his conditioned contempt for her people, because of what he has been raised to believe in his context which tells him she is not worthy to receive the grace of God.  He doesn’t see her humanity.  Her life doesn’t matter.Syrophoenician Lives

And this woman, whom Jesus finds despicable and easily dismissed, looks up at him, a person of power, as she’s vulnerably kneeling in front of him and she defies his dismissal and claims her place as a child of God.  “Sir, even the dogs under the table eat the children’s crumbs.  Even my Syrophoenician life matters.”

“My life matters.”

The fear of “the other” comes upon us humans easily and unbidden – when we think someone we love is in danger, when we think we are in danger, when something has gone horribly wrong and we need someone to blame, when we are afraid of losing our way of life, when we feel threatened – whether that threat is real or the result of media buildup.

When we’re scared, suddenly, we find we are nervous around people who don’t look like us, don’t act like us, don’t speak like us.  We end up marginalizing others without even realizing we’re doing it.  And for people who are marginalized, who have no power, whose lives don’t appear to matter… it’s not only hard, it’s dangerous and brutal and depressing and dehumanizing.

I think about the mass migration of peoples – leaving their family behind, fleeing their own beloved homeland because it’s being torn apart by war as in Syria or extreme poverty as in parts of Latin America.  How migration on such an epic scale is never about seeking riches, but about the choice people make to say, “our lives matter” even when they will be strangers in a new land.

And I think about slavery and the buying and selling of human life – the centuries of African slavery that we have yet to recover from, and the slavery of women and children in the sex trade.  How we collectively tell people their lives don’t matter by ignoring the situation, ignoring the healing that has yet to take place.

And I think about how our context conditions us, just like Jesus’ did.  How our media informs us – that when Trayvon Martin was murdered, the media showed him looking serious in a hoodie instead of standing in front of a propeller plane, beaming with pride when we attended space camp.  That when Michael Brown was murdered, the media told us he deserved it because he had stolen a pack of cigars from a convenience store.  How the culture tells people their lives don’t matter.

I think about how racism is institutionalized in the criminal justice system and how we are finding more and more evidence of how racism has become entrenched in the cultures of some law enforcement organizations.  And how we can become polarized when we talk about this because there are so many good people who are police officers.  But if we don’t talk about the problem, it’s really another way of saying, only certain lives matter.

I think about all this – migrations of desperate people, buying and selling of human life, media hype, institutionalized racism, oppressive systems – all of these ways in which one group of people is telling another group of people, “It is not fair for you to take the children’s food and throw it to the dogs.”  “You are a dog.  You don’t matter.”

And here we are in a moment in time in a place, when people who have been shackled and marginalized and dehumanized are standing up and saying “we do matter.”  People are saying “black lives matter.”  Just like the woman begging Jesus for her daughter’s life.

Jesus’ first response to the Syrophoenician woman is so human.  He’s defensive and judgmental, unable to see her as human and unable to hear the whisper of the Holy Spirit because he’s so weighed down by expectations and cultural conditioning.

Even Jesus cannot see the Kingdom of God kneeling in front of him in the face of this Syrophoenician woman.  And he calls her a dog.
And the Syrophoenician woman says, “But my life matters.”
And people are screaming, “But our lives matter!”

The lesson of the Syrophoenician woman is one of my favorites in the gospel stories because Jesus, our teacher and our healer, is brought up short by the words of this “despicable” woman.  Jesus, our Lord and Savior, is humbled by her – telling him, teaching him, reminding him that God’s Reign has no boundaries, no borders.  And it’s what opens him up.

Jesus is never more real to me than in this story.  And it is here that I find great comfort, that I find immeasurable healing.  For the message I glean from this story is one that tells me beyond a shadow of a doubt that God’s Kingdom is indeed boundless – it extends to all people regardless of my personal issues with them and any cultural conditioning I might have been raised with.

You see, something inside of Jesus opened his ears so that he could hear the Holy Spirit whisper in the voice of this woman.  Something helped him to refocus his eyes and see the Kingdom of God kneeling on the ground before him.  Somehow he dropped his expectations and his prejudice, his thinking shifted, and he moved in compassion to heal this woman’s suffering little girl.  When he saw a new reality.  When he saw the humanity of the one he feared and dismissed, he released both himself and the woman’s offspring from the shackles of hatred and fear.  Both became free.

Can I be that vulnerable?  As a white person in this culture, can I be that vulnerable?  Can my ears be opened to hear someone telling me “my life matters?”  I think what scares me is that no matter how much I learn and how much I think I know there is always going to be something I’m not capable of seeing.  There is always going to be a way in which the Holy Spirit is trying to show me something new.  Will I be able to respond in compassion?  Or will I say “no, your life doesn’t matter”?

The implication here is a challenging one for us to bear because it requires us to be as vulnerable as Jesus was in that moment.  It asks us to recognize that we are usually wrong in our certainty.

The implication is that we need one another.  It’s that simple.blacklivesmatter

We need one another.  If liberation is God’s desire for us (which I think it is), then either we are all liberated or no one is liberated.  Because when I fail to see how another is shackled, when I avert my eyes or refuse to listen to their story because I think I have a better understanding of what’s happening.  When I try to tell oppressed and marginalized people how things are, I’m saying to them, “You don’t matter.”  “Your life doesn’t matter.”  “Only my opinion matters.”

Jesus crosses the border into a land of people he thought to be brutal, wicked terrorists so that he would come to know their humanity, to know there is no border, no boundary to God’s liberation.  Jesus learns that in order for anyone to be liberated, all must be liberated, even and especially those we hold in contempt.

For it is because of this brave woman who humbled him by kneeling before him and claiming that her life matters that Jesus becomes truly free himself.  Free of the hatred and fear bred into him by his family and his culture.  Free to know the true Love of God that is boundless and borderless.

We need one another.  We need people to point to our blind spots and be willing to come to the Table and teach us when we haven’t been paying attention.  As a white person, I need to hear what people of color have to say and to learn how to be their ally.  I need movements like “black lives matter” to call our attention to my inattentiveness and my fear, my dismissive nature and my privilege.

Because Jesus comes to know, in that moment, that liberation includes all – absolutely everyone.  He knows that the messiah is for every life.  He knows this because the Syrophoenician woman teaches him that her life matters and he knows he must listen.

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Rage and Response: How Will We Act On Our Faith?

A response to the Charleston, SC massacre preached at St David’s Episcopal Church in Southfield, MI on June 21, 2015.  The gospel was Mark 4:35-41, Proper 7.

Listen here:

“Teacher, do you not care that we are perishing?”

Their names were:charleston+victims

Jesus was in the stern of the boat, asleep on the cushion; and they woke him up and said to him, “Teacher, do you not care that we are perishing?”

Mark gives us this story from the life of Jesus, our teacher, our messiah:  Jesus has been teaching all day by the lake, telling story after story, parable after parable – trying to get people to understand what the Kingdom of God is about:

  • He told the Parable of the Sower where he explains that the soil must be ready to receive the good news for the Reign of God to come into being;
  • the Parable of the Mustard Seed where he explains that the Reign of God will be wild and untamable like a mustard plant;
  • And he tells his people, he tells his disciples, that a lamp’s purpose is to be giving off light, not hidden under a basket or a bed

Inasmuch as he’s preaching to the crowd Jesus, our teacher, is mostly concerned with his disciples – that all of his disciples get what he’s trying to say.  He wants his disciples to hear him.  He wants us to listen.  He wants us to understand.  He wants us to know the truth about the Kingdom of God and what that means – what it really means.

And after a full day of teaching, he says to us, “Let us cross to the other side.”  And we leave the crowd behind, Jesus and us, and we get into the boat and begin to cross the water.  And the water gets stormy.Charleston 2

Since Thursday morning when I woke up and read the story, when I read about the racially motivated slaughter that took place in an African Methodist Episcopal church in Charleston, SC, taking the lives of 9 people during their Bible study…  I have been in varying states of rage.

  • Rage over the undeniable sin of racism in this country.
  • Rage over the significant lack of gun laws that make it easy for angry people to get a gun.
  • Rage over the complacency of middle-America who wants to reframe heinous acts like this rather than take responsibility for them,
  • who refuse to see that the deaths of Freddie Gray and Michael Brown and Eric Garner, and Oscar Grant, and Trayvon Martin, and Tamir Rice are all linked to racism.
  • Rage over the ongoing denial of white people like me in this country who want to suggest that because we have a black president, that somehow this makes us a “post-racial” society.
  • Rage over the fact that that very president bears the brunt of an unprecedented level of opposition and hatred because he is black.
  • Rage over the fact that we shrug our collective shoulders that organizations like the KKK still exists and we claim that the first amendment gives everyone the right to hate.
  • Rage over my own complicity in the system that gives me privilege simply because I am white that my African-American, Latino-American, Asian-American, Arab-American, and Native-American sisters and brothers don’t have those same privileges.
  • Rage over the knowledge that people of color don’t feel safe in their own neighborhoods, in their own churches, in their own schools, in their own homes.
  • Rage over the knowledge that racism is a Goliath-sized giant… and the grief that comes when I grow hopeless that David’s stone will never sink into that forehead and that racism will never, ever come to an end.

And so when I scream at Jesus, “Teacher, do you not care that your people are perishing?”
I’m angry that God allows this storm to persist.  I’m furious that the news reports have become nothing more than a litany of the names of dead African-Americans.  And in my anger and my fury, I wonder, where is the Kingdom of God?  Where is God’s justice?

And in the midst of that storm my messiah stands up and commands, “Peace!  Be still!”
And I realize in that moment that God is not trying to take away my pain and the pain of my sisters and brothers.  This is not about comfort so that we can go on with our lives untroubled by the sin of the world.

This is not about making me feel better.  This is about transformation.Charleston 1

God sent Jesus to help us to transform pain.  To teach his disciples – to teach us – how to transform the pain of the world.  To teach us how to transform the pain in our hearts so that we can do the work here in this place to help one another live into the Kingdom of God.  That is God’s justice.

The calm Jesus brings to us is not  so that we will shrug our shoulders and soldier on, hoping that someday, someone will come to lead us, someone will come to change the system and, if that doesn’t happen, at least I’m okay and I will have my reward in heaven because I believe.  No.

The calm that Jesus brings to us is one that allows us to clearly see the waters in which we sail so that we can bring the boat to the other side and know what to do.  Jesus doesn’t sail the boat for us.  But he is most definitely in the boat with us because he wants his disciples to understand.

This crossing of the Sea of Galilee in Mark’s Gospel is the beginning of a series of 3 crossings.  Each time, Jesus is the one teaching us, the disciples, how to access the Kingdom of God, and then sending us back into a world across the sea, into a world in need of healing, showing up in the midst of our fear and our rage so we don’t get lost in the storm so we can finish the journey we are called to make.  So that we can bring the Love of God to a world in desperate need.  So that we can act on our faith to help transform the world’s pain.

Jesus shows us the Kingdom and then gives us the strength and guidance we need to cross back into a world in deep need of healing, in deep need of reconciliation.

As Christians, this Table is where we come – this Table of reconciliation.  Listen closely to the words of the Eucharistic prayer.  I hope you will hear words that give you strength and guidance.  I hope you will have an experience in the Eucharist where you can taste and see the goodness of the Kingdom of God.  Because that is where we find the courage so that we can go into the world carrying that Kingdom with us, bearing the Light of Christ in our hearts, sharing that light with a broken world so that the world’s pain might be transformed.

Our messiah has come.  Our messiah has come.
Our messiah walked this earth, died, and rose again.  We are Christians and we believe our messiah has already come.  And we believe our messiah told us what we are to do.
We cannot wait for someone to fix this for us because it is us, it is you and me, we are the Body of Christ now.  We are called to act on our faith.  Jesus wants us to hear him, wants us to be his disciples, wants us to understand.  We are called to take God’s reconciling Love into the world, into a world in desperate need of healing.

When we cross the raging waters of the sea in our fear and our fury, and when our prayers help our minds to calm after a few days, we must realize this is not an opportunity to surrender to complacency and wait for another messiah.  This is not where we give up our power and our responsibility.  This is not where we hide in the bottom of the boat, hiding our light under a basket or a bed, wishing that the world were different, refusing to take responsibility for what happens in it.

This is the time – right now – when our actions mean the most because we can see more clearly the waters around us.  We can observe more readily the lay of the land on the other side.  And we can decide with more compassion and with more clarity and with more passion what God is asking of us right now.

Their names were:

So when we ask our messiah, “Teacher, do you not care that your people are perishing?”
Be prepared for Jesus to turn to you and say, “Why are you afraid?  Have you still no faith?”

This is the time when it matters the most that we sit up in the boat and keep our eyes open.  When it matters the most that we act on our faith that we  learn with one another and from one another, that we work together on how to move forward because it’s hard to know what to do sometimes when it’s the big giant-like Goliath.

And this is the time when it matters the most that we have hard conversations about white privilege and complacency.  And that I as a white person in our society own what that means and that I listen to my brothers and sisters about how I can become an ally in this world racism is real and it’s killing our brothers and sisters even as they sit in our churches.

This is where our hope is.
We are called.  You and I are called because we have chosen to be here each week and pray with on another every Sunday and come to this Table every single time we are here.  We have chosen to be disciples so, it’s time to get in the boat and cross over to the other side.

What is your response?  How will you act on your faith?
If you are a white person, like me, how will you act on your faith?
If you are African-American, how will you act on your faith?
Latino- American, Asian-American, Arab-American, Indian-American, how will you act on your faith?
If you are a gay person or a straight person, how will you act on your faith?
If you label yourself a liberal or you label yourself a conservative, how will you act on your faith?
If you are a woman, or a man, or a child, how will you act on your faith?
If you are an older person, how will you act on your faith?
If you are a parent, how will you act on your faith?
If you are confused as to exactly what to do, how will you act on your faith?

Racism is real.  It is killing our brothers and sisters.
How will you act on your faith?

Start by coming to this Table.  Start here.  This is the place where we come together to pray with other Christians across time and space.  Gather your strength here.  Ask for guidance here.  And then go out into the world, a world in deep need of healing and reconciliation and act on your faith.

And, in all of this, know that you are not alone, my friends.  We are not alone in this.  But we are called.  Because we are disciples.  And our God needs us to respond.  This is our hope.

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John’s Uncompromising Hope

Preached at the Academy for Vocational Leadership at Columbiere Center in Clarkston, MI.  Advent II: Mark 1:1-8

The river wasn’t really that deep but people seemed to be scared to get in, for some reason.  Resistant.
This river started in the mountains of Lebanon to the north and sped downhill into the Sea of Galilee before coming out the south end of that lake as the shallow, slow-moving creek.  So it was, in the middle of the desert where the broad, flat plains gave way to a narrow river bed that John stood.

For John, this river was a source of life.  Although narrow and shallow, it fed the dry valley, making an arid land green.  His ancestors crossed over this river to their new life into a land promised to them by God.  And so it was to this place that John knew he had been called to help people understand.  To help people see.  John’s hope had called him to the banks of the River Jordan.JtB

He knew something was coming and he was calling people to prepare for it, to prepare for new life.  To share in his Hope.  John was calling people to be cleansed and liberated from the bondage of sin, just as their ancestors had been called by Moses.  Their ancestors who followed Joshua across this same river into the promised land – the Hebrews, who listened to God’s call to become a people renewed by hope for a future as the people of God.

John stood at the banks of the River Jordon remembering that first crossing.  He stood ready to welcome a renewed Israel through baptism.  Ready to serve God.  Ready to hope for a better future.  John knew something was coming and he reminded people.  He preached and he reminded people that they way they were behaving, the way they were thinking, the way they were living… was not according to their covenant with God.

People heard that message and came from miles away, through the wilderness, to be baptized into new life.  They stood on the Western bank of the Jordan, just as their ancestors had done.
And John took each person down the river bank, one at a time.
And he led them by the hand into the water.
And he baptized them.
And he led them up the Eastern bank, into the promised land once more.

In this act, John reminded people that God brought them out of bondage to sin into liberation and new life.  He reminded them of their responsibility to one another and their responsibility to God.
And so there he stood by the Jordan River, entreating people to come out of the wilderness and into the promise of God’s hope.  Out of slavery and into freedom… once again.  John implored these people to be ready and to return to God.

And then, John knew what was coming.  He knew what this hope was about.

And John revealed Christ in the middle of the desert that day.  John pointed to God’s presence among us, announcing the coming of God’s Holy Spirit.  And, in pointing to Christ, John enlightens us, and shows us that we need to see what we’re doing.  We need to know Christ among us.  We need to understand that we, who have been liberated, have become a part of the oppressive system.  And we are being called to return to God.

John yells and cajoles and preaches and beseeches us to listen and see and understand.
John calls us out of the wilderness of our willing blindness and stupor and points to Emmanuel.  He points to God in our midst and says, “This is the Christ.”
In the middle of the desert we create, John is standing at the edge of the river… waiting for us, the scared and reticent, to get it.

JtB 2He stands in Ferguson, Missouri in the desert of racism and inequality.
And he points to Michael Brown and says, “This is Christ.”

He stands in Staten Island, in the desert of police brutality.
And he points to Eric Garner and he says, “This is Christ.”

He stands on the island nations of Kribati, and the Maldives both in the Pacific, both about to be drowned by the effects of global warming.

He stands on the border of our country where tens of thousands of young people are being detained, prevented from entering the country, where immigrant parents are picked up in Detroit while their young children are at school and so their young children become effectively orphaned.

He stands beside every single victim of gun violence.

John stands in darkened rooms of human trafficking and the frat parties where women are gang-raped and the clothing factories of Bangladesh.  And he points to all the exploited, enslaved people and he looks at us and says, “This is Christ.”

John stands in all of these places and points to Christ because we fail to see Christ.  We fail to see for ourselves what we are doing, how we are complicit in this sin. A few weeks ago, Jesus said to us, “Just as you did not do it to the least of these, you did not do it to me.”

And now, John is standing here with us in this desert we’ve willfully created, whether directly or indirectly, even if we believe we have nothing to do with it, and he’s calling us out of the wilderness, shaking us awake out of our slumber and, once again, pointing to Christ in our midst and calling us to return to God.
Reminding us of God’s promise and our call to cross through the river into freedom from the bondage of our collective, systemic sin.

And I think it’s easy to believe that John’s intent is to shame us.  I think it’s easy to imagine this character as the finger-wagging, shame-throwing, judgment-wielding miserable jerk who enjoys making us feel bad about ourselves.
But John stands there, not because he is miserable.  John stands there with us because he’s hopeful.  He hopes for us – for you and for me.  And his Hope is utterly uncompromising.

John has hope where we have lost hope.  We get lost in our worlds of busyness and our belief in scarcity.  We get lost our addictions and turn a blind eye to the things going on around us.  We get lost in our sleep and we refuse to wake up and so our hope gets twisted and compromised and turns to wishes for the things we want.

Because when we look at the state of the world, at all the pain and the sorrow, it’s easier to compromise our hope than to keep God’s Hope.  And so we lose the hope in us… the hope that is God’s Hope for us.

Devonte HartGod’s Hope for us is so utterly wild, so incredibly bizarre that we have trouble fathoming the truth of it.  But we see glimpses of it.
We see glimpses of the Reign of God in that photo of the white police officer hugging the young black boy with tears in his eyes during a rally in Portland, Oregon.
We get glimpses of the Reign of God when we hear the story about the man who gave his all you can eat pasta pass to feed people in need.Acts of Pasta

In the young German woman, Tugce, who died because she defended two younger women from the assault of a group of men – not because she died but because she saw Christ and acted to restore the Reign of God.Tugce

We get glimpses of the Reign of God whenever we witness freedom from oppression, freedom from the slavery that keeps us bound to sin.
Not the sinful acts that can sometimes get in our own way, like getting angry or drinking too much wine or succumbing to some temptation we face.
But the sin of the world – the systemic sin that binds us to oppressive structures, and destructive paradigms, and practices that annihilate and destroy the human soul of our brothers and sisters.

This wild, bizarre, crazy Hope that God has for us is that we will once and for all be free.  That we will be liberated from the binding of sin – the sin we act out, the sin done unto us, and the sin done on our behalf.

The Hope of God, indeed, the Promise of God is that we will cross over the River Jordan into the promised land.  That we will have the courage and the will to stand in the face of unjust structures and act… to free ourselves from that sin knowing with certainty that the structure will one day collapse like the house of cards it is.JtB 3

And John stands here in the middle of our desert because he hopes for our return to God.  He hopes for our remembering, for our renewal.  He hopes that we, too, will see Christ and become hopeful once more in the promise of God’s future for us.

John, in his wildman ways, showing us of the pain of the world, is not here to serve the god of shame and despair.  Or to offer us a sanitized, easy to swallow, morally bankrupt version of a superficial spirituality that feels good.
John is here in these desert places with us to serve the God that is Hope.

And so the next move is ours, my friends.  The next move is all ours.

John is standing here on the Western bank pointing to Christ.  Hoping with his whole being his big, uncompromising hope… that we will choose to overcome our fear and our resistance, that we will choose to step into that river and be baptized into the promised land, baptized into the ministry of changing the system.

John is waiting with his hand outstretched to lead you down into the water.  What are you going to do?

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Is God Leaving the Church Behind?

Preached at St Anne's Episcopal Church in Walled Lake, MI on the Sixteenth Sunday of Pentecost.  Matthew 21:23-32

“By what authority are you doing these things, and who gave you this authority?”

This is the question the chief priests and elders of the people ask Jesus.
It’s a jealous question, when you think about it.  It arises from a fear of loss – a loss of privilege, a loss of status.  A loss of power and wealth.  A loss of glory.

When we have these things, when we are sitting in the seat of privilege and power, basking in the glow of glory, it’s easy to become jealous.  It’s easy to have a knee-jerk reaction to want to keep the status quo in place and make sacred that which has given us this status and this glory.  And this authority.

And religion is fraught with this problem.  Religious institutions are, quite possibly, the worst when it comes to jealously guarding things like authority and power.  Because, after all, it is perhaps the most powerful thing to claim that we’re speaking on behalf of God.

When someone has recognized us as having that power, it’s hard to let go of it and it’s hard to recognize that others may have that power, that others may be speaking on behalf of God.  Even if they don’t realize it themselves.

And I’m not speaking about the clergy, although there are many clergy who jealously guard authority.  Who feel that they alone should be the mouthpieces of the church.  These are often the same clergy whose congregations grow smaller and smaller as they keep a tight grip on the power, never empowering lay people to take their proper place as baptized ministers of the church.

What I’m really talking about is the church itself – the church universal – Episcopalians, Lutherans, Baptists, Roman Catholics… all of us.  We all claim to be speaking on behalf of God.  We have been claiming this for centuries.  We are the voice of God, the presence of God.  We are God’s representatives, God’s chosen people.  Aren’t we?

But more and more, I have to wonder if we aren’t just hanging on to some sense of power.  I have to wonder if we, as the church, are really more interested in maintaining the institution, than we are in truly listening to God’s Holy Spirit to find out what God wants us to be doing in this world.  I have to wonder if we, as the church, aren’t the chief priests and the elders who jealously guard the God-seat.

Climate March III wonder this because I see all of these people who are doing amazing things to care for God’s creation.  I see all of these people who are planting sustainable farms, advocating against the use of fossil fuels, choosing foods from local suppliers, fighting for public transit, composting their scraps, leading recycling efforts.  And lobbying government officials and whipping up support for these efforts.  Some of them are doing it on behalf of the church, but most are not.

Yet, these are the people who are standing up and saying that we must do a better job of caring for this earth, our island home – this place we call God’s creation.  And I see all of these people doing all of these things and I wonder where the church is.

We speak for God, don’t we?  It’s our Bible that pronounces creation to be good.  Our belief that we have been formed out of its very elements.  Our Eucharistic prayers that remind us we are called to be stewards of creation.

So, if we believe that we are God’s chosen, given authority to proclaim these things, then why aren’t we at the forefront of the effort to bring about environmental justice?  Why aren’t we the ones who are advocating for the renewal of the earth, teaching the world about the beauty and the preciousness of God’s creation, explaining just how interconnected we actually are with the rest of the life of this planet?Climate March IV

I could talk about our past teachings and how we have conflated the idea of subduing and conquering “the wild” with God’s command that we have dominion over the earth and all its creatures.  But we know better.  We know better.

Last weekend, in New York City, there was a massive demonstration – the People’s Climate March.  It was a part of a global effort that happened in over 150 countries.  Nearly ½ million people lined the streets of New York City to draw attention to the ever-growing problem of climate change.  This happened immediately before the United Nations Climate Summit started to assist in drawing more attention to the meeting of global leaders.

And I honestly have to wonder, are these the people who are actually speaking on behalf of God now?

Many of the people who attended the march have no religious affiliation.  And, although there was a place for faith-based organizations to participate, most of the people who showed up were not there on behalf of their religion.

But, the question is… were they there on behalf of God?  Even if they didn’t realize it?

Is God so distraught with those who call themselves God’s church, that He’s chosen others to accomplish his mission of renewing this beloved creation He’s given us?  Has God found another way to inspire people, one that doesn’t involve the church?  Is God using scientists as Her prophets now?  Because the church is too busy worrying about why no one comes to Sunday services anymore?

Have we become too focused on ourselves and our power and our authority as God’s representatives?  Have we become too complacent in our God-seat that we cannot hear the call of God’s Holy Spirit unless it fits our preconceived notions of what She’s supposed to be saying to us?

Cimate March IIIHas God left the church behind?

In reading today’s gospel, that’s the interpretation, isn’t it?  God has found a new way, in this man named Jesus.  The Jewish authorities were upset because Jesus was preaching and teaching the Jews about a new way.  He was bold in his speech.  He was defiant in his actions.  And people were beginning to follow him.  This made the chief priests and the elders jealous – fearful that they would lose their power, their influence over the Jews.  They were so concerned with their power and the survival of their institution, that they forgot why they were called to follow God in the first place.

And because we are followers of Jesus, we read this story as Jesus being the one who truly heard God’s call.  Jesus is the one who demonstrated to the authorities that they were off the mark, missing God’s call.  That, perhaps, God was leaving them behind as the vehicle through which God’s mission was accomplished.

Well, what if this is happening again?
What if these people who are so passionate about what we call God’s creation, are God’s prophets in our midst and we, the church universal, are the chief priests and the elders who jealously guard our perceived God-given authority to speak for God?  And because of that, we refuse to listen to God’s Holy Spirit, calling us to a new way.  We are jealously guarding God’s glory.

“By what authority are you doing these things, and who gave you this authority?”

Jesus offers us this parable.
That there are two kinds of children – those who, even though defiant, will do God’s will.  And those who claim to follow God’s will but really don’t.
And to further make his point, Jesus says, even the tax collectors and prostitutes will go into the kingdom of God first.  Even the most despicable members of society will go ahead of the chief priests and the elders.  Because they listen and they believe.

Jesus is telling us, it’s one thing to say you believe.  But if that doesn’t mean you’re following God’s will, if that proclamation of belief is just for show, just the password to get into the club…  if that belief is not something that leads you into the way of righteousness, then it means nothing.

There is a cost to following God’s will.  There is a cost to being a disciple of Jesus.  And that cost is one that compels us to move beyond faith as a convenience, beyond religion as a club we join to feel like we belong.  The cost of discipleship calls us into deep engagement with the world around us.  It reminds us that we are God’s children and we are obliged to care for one another and care for this creation we were given – this Eden that we have systematically destroyed in the name of production and economic progress.

Because the truth is that environmental justice is intimately tied to economic justice.  Low-income communities, people of color, indigenous communities are those who are most dramatically affected right now.  There is a country called Tuvalu, a Polynesian nation in the middle of the Pacific Ocean midway between Australia and Hawaii, where right now the water is rising over their sands so rapidly that scientists expect the entire country to be washed away within 50 years.  50 years.

And so what?  So what if Tuvalu is swallowed up by the Pacific?
Well, here’s the so-what: we are all connected.  God made us that way.  We are all tied to this earth because we are made of this earth.  We all need to breathe the air, to drink the water, to have a dry place to sleep at night, to eat food from this soil.

These are our basic needs, us – the human race, these are our basic needs.  And, our culture is so consumed with Climate March Iconsuming that we have tipped the balance and are now denying the basic needs to our brothers and sisters by virtue of our demanding lifestyle.  And we will do everything in our power to jealously guard our lifestyle, our power.  And then we have the audacity to claim the God-seat.

But what if we’re truly interested in hearing the call?  What can we do?  You and me, what can we do?  After all, we are just caught in a system that is so much bigger than any of us.  Most of the time, I’m so concerned with making ends meet and trying to pay attention to all my duties that I struggle, even with recycling.

So, how do we start?  What can we do?
Here are 4 simple things:

  1. Eat organic.  Chose organic produce as much as possible instead of conventional produce because most conventional produce is grown on industrial farms.  Organic produce is not only better for you, but organic farms use 30-50% less fossil fuel energy than industrial farms.  And if organic isn’t an option, choose locally grown produce to reduce the transportation and support local farmers.
  2. Stop throwing food away.  Did you know that Americans threw out about 35 million tons of food in 2012?  That’s double the amount that was tossed in 1990.  There are organizations that will go to stores and restaurants to redistribute this food to people in need – like Food Gatherers in Washtenaw County.
  3. Compost.  What if your congregation had a compost pile?  Or what if your neighborhoods had compost piles?  Using organic scraps and turning them into soil for local gardens.  Developing an awareness of sustainable practices instead of just adding to the landfills that are so plentiful in this area of the country.
  4. Advocacy.  Contact your local representatives and let them know how important climate action is to you, the person they serve in making public policy.  Don’t be afraid to be political.  And while you’re at it, be sure to push hard on the members of House of Representatives Committee on Science, Space, and Technology.  Because if they are not choosing to be woefully ignorant on purpose, then most of them desperately need remedial science classes.

There are more ways to follow this call.  But these are simple, focused ways to start.

Because I honestly don’t know how much more God needs to scream at us before we’re going to choose to do something.  The Hebrew Scriptures are filled with stories about how God’s people didn’t listen, even when the prophets gave them plenty of warning.  Are we going to listen?  Or is God going to leave the church behind and use others to accomplish this mission?

God is calling us to hear the Holy Spirit through the efforts of those who are working towards environmental justice.  So, let’s not challenge their authority.  Instead, let’s live in the fullness of God’s love for us.  Let us follow this call to care for and live in the abundant creation as God’s children.

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Preached at St James in Dexter, MI on Advent II (December 8, 2013), Matthew 3:1-12

Lego John the BaptistJohn says: “Repent, for the kingdom of heaven has come near.”
And John says:  “You brood of vipers!  Who warned you to flee from the wrath to come?  Bear fruit worthy of repentance.”
And John says: “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.”

The words of the prophets are interesting words to be hearing as we approach the Feast of the Incarnation, as we approach Christmas.  Their words are not sweet, or soft.  Their words are not a warm, comfortable seasonal greeting.  There is no real hint of the gentle Baby Jesus in them.

They are words of warning.  Of judgment.  They are discomforting.  Bitter. Harsh.  They are the words of the prophets telling us to repent.  And if we’re being called to repent, it must mean we’ve done something wrong or we’re going down the wrong path.  Right?

This is not a fun or an easy thing to hear during the holiday season.  We’re so busy with so much to do.  We’re trying to forget how much money we’re spending or wishing we had more to spend.  It’s cold – it’s really cold, actually.  Bills are due.  The fact that we are doing something wrong is about the last thing we want to hear.  Especially when were trying so hard to get things right – the right gift, the right recipe, the right decoration, the right outfit, the right song, the right card.Repent

And so, it’s just a little hard to hear the words of the prophets saying, “Repent, for the kingdom of heaven has come near.”

I feel like saying, “Yeah… thanks for that.  Thanks a lot.”

And yet, we cannot ignore the voice of the prophet.  The prophet is the one who sees through things, who sees the eventual outcome of what is happening because they are so in tune with God’s Will, that they can glimpse the future.  And more importantly, they can glimpse the truth of the way things are now.  They can see through the conditioned response of our world to God’s Truth.

Prophets are the ones who warn us.  They are the ones who try to get us to change our ways because we are so conditioned by the ways of the world, that we cannot see what we’re doing.  We are unable to see God’s Truth staring us in the face, begging for our attention.

Prophets are counter-cultural because they are called to bring issues to our attention – issues that we would rather not think about.  Issues that exist because of injustice, injustice that exists because we are often more focused on our own lives and the people in them that we either don’t have the information we need to make better choices or we choose to hear what is convenient.

It’s hard to see the big picture, when our lives are packed with activities, and responsibilities, and to-do lists, and busyness. But there’s a prophet in all of us.  The part that can see a bigger Truth, and our part in it.  And we often don’t want to listen to it.

Sometimes, their words implicate us, accuse us.  Sometimes their words make us uncomfortable and we would rather that they just shut up and let us enjoy our lives in peace.  We don’t want to hear that we’re missing the mark.  Because we’re trying so hard to get it right.

Bangladesh FactoryEarlier this year, when a clothing factory in Bangladesh collapsed, what was your reaction?  Inexpensive clothes are made by factory workers in Bangladesh who work in unsafe conditions because the factories are forced to bid lower and lower in order to get the lucrative US contracts.

But what we, as a culture, tend to care about are getting clothes at a cheap price.  We don’t think about the true cost.

Electronics LandfillAnd are you aware of the true cost of electronics?  Electronic gadgets become obsolete within just a couple of years because the newer model is faster and has better apps or graphics.  Many times, this is a planned obsolescence so that we buy more from the manufacturer.
But very little of our electronics gets recycled and so they fill landfills, where they leak heavy metals into the soil.  And because of our landfill standards, we export our electronic waste to other countries where they have lower environmental standards in their landfills and where it’s cheaper to discard the waste.

But what we, as a culture, tend to care about is having the latest, coolest technology.  We don’t think about the true cost.

Now, I’m not a prophet, but I’ve just offered you a bigger picture – a couple of ways in which we’re missing the mark, a couple of ways in which we are getting it wrong as a society.  I’ve offered a modern-day opportunity for repentance.  And I’d like to pause here and check in with how this makes you feel.

  • Perhaps you’re annoyed with me for bringing your attention to these issues when you’d rather hear a warm and fuzzy sermon about the coming of Baby Jesus.
  • angry or annoyed with the companies who’ve made the decisions to do business this way.
  • judged or guilty because you went shopping yesterday and got a good bargain on some nice clothes or picked up the latest new electronic gadget to give as a gift.
  • hopeless because these issues are so big that you can’t possibly have an effect on changing them.
  • defensive and thinking of an ideological argument against what could possibly be called a “liberal take” on the state of things.
  • outraged and want me to chastise and rail against the sinfulness of our consumerist culture.

It’s likely a combination of many of these.  Prophets always seem to point to the things we don’t want to see… in the world, in other people, and in ourselves.  So, why do we need them?  Why do we need to be told we’re missing the mark?  Why should we listen when it feels like it’s just another judgment, another world on our shoulders when we’re already carrying so much?

When John the Baptist says, “The kingdom of heaven has come near.”  It’s clear in Matthew’s gospel that John is talking about the coming of Jesus the Christ into the world.  It’s clear that he’s trying to prepare people to receive a messiah.
He’s trying to help people free themselves of being focused on the wrong things.
He’s trying to help his followers understand that receiving a Savior is not just about saying the right words or having the right pedigree as descendants of Abraham.
And he calls them a “brood of vipers” – a particularly harsh condemnation because vipers would kill their mothers during birth.
He’s accusing his brothers and sisters of killing that which gave them life.  And he’s telling us to repent.
He desperately wants us to be prepared to truly receive the messiah.

John the Baptist’s message is not an easy one to hear.  We don’t experience the voice of repentance as a kind one and so we rarely hear the deep love (yes, love!) John has for his brothers and sisters through the accusatory tone of his prophetic words.Be kind

Several years ago, I was standing in line at a packaging store at Christmas time.  It was the typical scene at a packaging store at Christmas time: a long line, busy people looking at their watches, a lot of stressed people cramped into a small space, a waft of super cold air coming in whenever someone opened the door.  It was the typical unpleasant situation.
And as I got nearer and nearer to the counter, I saw this little sign in a frame.  It said,
“Be kind.  Everyone you meet is fighting a hard battle.”

When I got to the counter, I commented on it to the clerk and he opened up a drawer and gave me a copy.  They kept a stack of them to hand out.  And I still have it on my bulletin board today.
“Be kind.  Everyone you meet is fighting a hard battle.”

And the reason I bring this up is because I think that we are so often giving ourselves such a hard time
we are so often judging ourselves for things we think we’ve messed up, or will mess up…
we are so often comparing ourselves against an unattainable model, and so scared sometimes that people will find out that we just don’t have it all together…
we so busy shaming ourselves, that I think this is the real reason John the Baptist’s message is a hard one to hear.

We judge ourselves so harshly that it’s hard to hear the voice of love in the message of repentance.
It’s hard to hear the love the prophets carry for us.
The love that brings them to risk being counter cultural.
The love that causes them to risk being labeled as a ‘trouble-maker,’ because all we can hear is judgment.
And I say that prophets love us because they want more for us.
They want us to release ourselves from the trappings around us and truly be ready to receive our messiah.
They want us to see God’s Truth so that we can make better decisions, not only for ourselves, but for all our sisters and brothers and creatures in God’s Peaceable Kingdom.
Prophets are convinced that the Reign of God is possible.  So possible, that they can taste it, smell it, see it… right here, right now.  And they desperately want it for us too.

The prophetic voice is not the voice of judgment, my friends.  The prophetic voice is the voice of Love.

D Tutu Made for Goodness

Click here for a video of Archbishop Desmond Tutu speaking about our inherent goodness

And I wonder… if the prophets started from another place, if we could hear the prophets telling us how amazing we are, how truly precious and beloved we really are… if we could hear that voice call us to repent, how different it might be.

And so, I found one.  Archbishop Desmond Tutu.  He wrote a bookwith his daughter Mpho called Made for Goodness.  And I found this quote (not from the book, but from somewhere on the internet):

“We are made for goodness. We are made for love. We are made for friendliness. We are made for togetherness. We are made for all of the beautiful things that you and I know. We are made to tell the world that there are no outsiders. All are welcome: black, white, red, yellow, rich, poor, educated, not educated, male, female, gay, straight, all, all, all. We all belong to this family, this human family, God’s family.”

I believe that this is a prophetic call to repentance.

Repent from the belief that you are unloved.
Repent from the notion that you are unworthy.
Repent from the idea that you need to be perfect.
Repent from the pursuit of more and better and prettier.
Repent from comparing yourself to another or to an ideal.
Repent from the attempts to separate yourself from your neighbor.
Repent from the belief that you are anything but precious and whole.
Repent, for the kingdom of heaven has come near.

Perhaps if we start from here, my friends, the rest of our decisions could flow from a deeper place of wisdom in our own hearts.

For we are made for goodness.  We are made for love.

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Martha Stewart and the Hospitality of Awe

Preached at St Clare of Assisi Episcopal Church in Ann Arbor, MI on July 21, 2013.  Proper 11.  Luke 10:38-42.

I think today’s gospel story seems fairly straight-forward.  Jesus is teaching a lesson about the value of listening to the Word of God, and how this practice, this form of worship, is primary.  It is more important than the service work because the Word of God is what informs and inspires our service work, especially when this work becomes a distraction for us.  When we lose sight of why we are serving others. When we get so lost in our need to “do” that we are in danger of using it as a weapon of self-righteousness.

I’m sure many of you know folks who are good at this form of doing our ministry.  And perhaps you are someone who, like me, gets lost in the doing of ministry and forgets that prayer and silence always and should be more central to my life so I can hear the Voice of God.

Especially in a world of social media where we always have our smartphones with us so we can stay connected to our email and our text messaging and our Facebook and our Google hangout and our voicemail.  And we can download apps to stay connected to other websites and news outlets and music. And we have tablets where we can watch TV shows or play video games.  And we use all these devices and programs to help us do our ministry and stay connected, in some way, to one another.

We most definitely live in an age where this kind of cacophony has a hold on our attention.  And we can kid ourselves into thinking that it’s ok because we are, after all, ministers of the Body of Christ.  We are doing this to care for one another.  But rather than speak to you about the problems of technology, I’d rather talk about Martha Stewart.

Many of you probably know who Martha Stewart is.  If you do, please allow me just a brief explanation to help frame our discussion and, perhaps, catch up those who might be less familiar with her.martha-stewart

Martha Stewart came to the attention of many Americans in the 1980’s through books about entertaining and cooking.  With titles like: Martha Stewart’s Hors D’oeuvre, Martha Stewart’s Pies & Tarts, Martha Stewart’s Wedding Planner, Martha Stewart’s Christmas.

Martha became synonymous w stylish, quality homemaking in America.  She took it up a notch and became a professional homemaker.  She wrote newspaper articles, appeared on Oprah Winfrey and, in the early 90’s started publishing her own magazine and launched a TV show – both of which were titled “Martha Stewart Living.”

Martha turned this into a media empire and her company soon developed divisions that design things like dishes and sheets, and placemats and paint. There is always a higher price tag associated with these items – they are stylish, well-designed for their purpose, and are made of, typically, mid-high quality materials.

Martha knows how to create an aesthetically pleasing space.  She knows how to entertain her guests.  She definitely knows how to run a business (although some of us might disagree w that as her ethics were thrown into question when she was convicted of insider trading in 2004). And Martha knows how to present herself and everything associated with her as something of substance. Worthy of noticing.  Worthy of whatever it costs. There is a sense of extravagance to her image, a luxuriousness. And this extends to her products.

If you remember her little catchphrase… “it’s a good thing.”

And I’m sure it hasn’t escaped you that she carries the same name and, essentially, plays the same role as our Martha in today’s gospel.  A person who understands her worth as being connected to the things she does – entertaining, hosting her guests, using extravagant gestures of welcome.  And I’m quite sure I’m not doing anything particularly brilliant by associating America’s most famous “Martha” with the Bible’s most famous “Martha.”  The parallel has likely been drawn by many, many others before me.  But I think this connection is a helpful lens through which we might look at what ‘hospitality’ means.  And what ‘love’ is.

When I look at Martha Stewart, I see someone whose sense of hospitality is an extension of herself.  Her abilities and standards of homemaking and entertaining those who came into her home were and are a part of who she is.  She has always taken them seriously and she encouraged us to take them seriously.

Even before she became a brand name in America, she had this fervor to do things to a certain standard.  To create these good things because she wanted to impress, and help us to impress our guests with a sense of graciousness and homemaking that had an air of beauty and extravagance – no matter the cost.  Her name is synonymous with this now.  And it’s stamped on everything that she’s associated with.

But I think what is important for us to understand here is that Martha Stewart’s sense of hospitality is more about her, than about her guests.  In making a name for herself – a brand name that we have come to know and, in some cases, love – she has been very attentive to how she is perceived.  She is the gracious host and she wants to make sure we see her that way so we buy her product.  Which is to say, we buy her image.

And although we can say, “Well of course it’s about her image.  That’s what good marketing does.  We buy the image.”  But I think we do the same thing on a lesser scale.  Because we, too need to be seen.  We might not be like Martha, and be seen as the caretaker, the entertainer, the gracious host… but we all have an identity that we want the people in our world to acknowledge.

Sometimes this identity is about needing to feel useful or have a sense of purpose and sometimes is about needing people to see us for some character trait we value, even if we don’t possess it.  And sometimes the need to have this identity seen becomes very desperate.

Perhaps we need to be seen as:
Smart.  Well-read.  Capable.  Strong.  Unique.  Loving.  Or right/correct, beyond the reproach or correction of others.
Maybe we want others to see us as beautiful or sexy or put-together.
It might be a particular role – like good parent or good friend or even the one who won’t bow to authority or the one who won’t be tied down to anything as mundane as suburban American family life.
It could even be a need NOT to be seen.  A need to blend in.  To be nobody special.

And we all do this.  We are human.  We all have an identity that we need to have acknowledged somehow.  But, what does this ‘need to be seen’, this need to have our identity acknowledged, have to do with understanding hospitality?  And here’s where we come to what I honestly think Luke’s Jesus was getting to in this story.

When we are too engaged with the need to be seen, we have cut off our ability to be truly hospitable, to be truly welcoming.
When we get offended because someone doesn’t appreciate us or what we’ve given… or we get angry because someone doesn’t see us for who we need to be, we have forgotten how much God loves us simply because God created us.  And in that forgetting, we have separated our self from our ability to love one another because we have isolated ourselves from God’s unbounded Love.
When I care more about how I’m coming across to you, when I care more about how you are seeing me… you have become nothing more than an object in my world from whom I get what I need.  And that is what stops me from truly meeting you, from seeing who you are.  That prevents me from extending true hospitality to you, from listening to you because I’m waiting for some sign that you’ve seen me.

If you are only an object in my world, then how can I possibly see your heart?  How can I even begin to acknowledge your true nature as a holy and beloved child of God?

And when we extrapolate this to our larger society, it is at the heart of every prejudice we have – racism, sexism, homophobia, nationalism, classism, regionalism, ableism, sizeism…
The inability to see our neighbor, to truly see the loveliness, the holiness, the belovedness of their embodiment, the inherent worth that is their birthright, the significance and value they are simply because they breathe, the connection that they have to us because they come from the same earth, the same soil, the same adamah over which God breathed the Word into being…
Our inability to see that, to know that, to feel that is what enables us to see “otherness”.  It is the first step to looking for some reason for me to be “OK” and you to not be “OK”.

Martha (whichever one we’re talking about) desperately needs to be seen as OK.  As worthy.  So much so that she asks this guest, this teacher to condemn someone who has chosen another way.  So desperate is she that she will ask for her own sister, her own blood, to be condemned.  What we miss in this… is that by condemning our own sister, we are condemning our self.

And we all do this when we forget.  And so we confess when we come together to worship God.  This is the “unworthiness” we talk about in today’s collect – it is the unwillingness we have to see ourselves as beloved and see God’s whole creation as holy and good.

awe_childThe foil, the contrast to this in Luke’s Gospel, is Mary.  And this is why Jesus calls it the better part.  Mary, who sits in adoration of the Word of God – manifested in this story as Jesus the Christ, manifested all around us in the glorious creation given birth by the breath of God, manifested in our own selves as beloved children of God.  Jesus reminds us that this awe that Mary displays, this adoration of God Word is what true hospitality is all about.

Hospitality is tapping into our own belovedness so that we might really behold another.  It’s knowing that we, ourselves, are holy and loved so that we can extend ourselves in love to our sister and our brother.

Hospitality comes from a place inside of us that trusts (even in moments of fear) that we are God’s precious child.  And trusts in that so deeply that we cannot help but see our brothers and sisters through God’s eyes.  And therefore see them, not as threats or objects from whom we need acknowledgement, but see them simply as precious and loved and holy.

And then, all of a sudden something really cool happens… we want to know them more than we care about them seeing our efforts or acknowledge our purpose.  We want to see their hearts open before our eyes.  And we stop worrying so much about ourselves.  Because we behold this amazing creation of God before us and we want this lovely creature of God to become, not who we need them to be – which is usually some reflection of ourselves – but who they are called to be.  And we sit in awe-filled hospitality, in love w God’s Word.

And this, my friends, is what the Body of Christ is all about.

We are called into ministry to manifest that kind of hospitality, to be the embodiment of that degree of lavish Love.  Not a love with conditions, that demands the other see us as some role or identity or collection of traits or abilities.  And once they see us as worthy, then they are worthy of our love.

But a love that is invites the soul forth – our own soul and the soul of each one of our brothers and sisters.  A welcome that is so radically abundant we begin to envision what the Reign of God actually means… that our salvation is tied to each and every part of God’s creation, that none of us are truly free until each one of us is free.

When we serve another, whether that is a homeless person who comes to the food pantry or a wealthy parishioner who is struggling with the ethics of running a company or a rowdy teenaged boy wearing a hoodie… we are called to see the Word of God in this person and love them.

Love them with a Love that sits in wait with a patient curiosity asking, “How will God’s Holy Spirit shine through this amazing person today?”  A Love that listens closely to the guest in our midst, witnessing their heart… not so that they will remain a guest because we need somebody to love… but so that they will know that they too are called  to join in the dance of inviting others by extending such abundant hospitality.

We are called to this kind of Love.  We are called to this better part.
May it be so.

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Love and Transformation – Buffy Style

Preached on Easter VI at St Alban’s in Albany,CA  Click here to read the day’s scripture.

“The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles.”  – Acts 10:45

They were astounded.
Why are we always so surprised when the Holy Spirit has transformed someone?
Why is it that we struggle to love one another in a way that invites and encourages this transformation?

It is a tricky thing.  For when we look for transformation in people, we can make the mistake of entangling our own needs.  Our hope for them becomes expectation when we need someone to “transform” in a way that will make us feel better about them, to change in a way that will conform to what we need them to be in our lives.  Inevitably, we are disappointed because we don’t get what we want out of people.  This is not love.

So, we adjust.  We lower our expectations and resign ourselves to keep expecting people to show up the same way they always do.  We decide to tolerate the things that disappoint us, even the things that might harm us, just so we can feel loved and needed in some way.  And perhaps we deaden a part of ourselves and decide to stick it out, doing what we can to keep the relationship in balance.  We may even get mad if the other person does change because it ruins our effort to maintain a fragile stasis.  And while some may call this love, I would disagree.  This is not love.

And let’s face it… some of us have a need to be that transformational element in someone else’s life.  I know I’ve wanted to be that before. We want our love to change them.  We believe that all a person needs is someone to believe in them and we desperately want to be that person.  But this is not love either.

Love is a patient curiosity.  Love is a wondering anticipation.  Love is never astounded and never surprised because it is that which is able to see the Truth that has always been there.  It is that which sees Christ in one another, sees God alive in creation.  And it is merely waiting for you to see it too.

Love happens when that undefended, vulnerable place in me sees that undefended, vulnerable place in you and says, “Oh, there you are!”  And those places are strengthened when they see one another.

And then, Love continues its patient watchfulness, awaiting the next opening, the next opportunity for connection.  Very simply, Love is God looking through our eyes.

On occasion, I’ve indulged myself up here by talked about one of my favorite TV shows – Buffy the Vampire Slayer.  Now, I apologize if you’re disappointed in the fact that I’m about to do it again.

One of the reasons I love this series so much is because a few of the characters go through incredibly profound transformations.  This is a bold risk in a television series because the whole reason people keep watching a TV show is that they identify with the characters in some way, they connect to them – either “loving” them or “loving” to hate them.  So, when a screenwriter decides to have a character undergo a transformation, they run the risk of alienating the audience.

And if you think about it, that’s not much different than real life.  We’re often afraid that if we make a change in our lives, if we really live our life fully and become a new creation, we will lose connection with the people that matter the most to us.  In some cases, unfortunately, that might actually be true.

So, back to Buffy.  As you might imagine, Buffy is our heroine.  And, based on the title of the show, you’ve probably also guessed that she is a vampire slayer.  However, as we advance through the series, we find that she slays more than just vampires.  She defends human life against all manner of evil.  And one of the more evil characters is a vampire named Spike.  When he first arrives in the story it’s early on – Season 2 of a 7 season series… and I have watched all 7 seasons at least 3 times.

Spike is Buffy’s nemesis.  And he is dangerous.  He has killed 2 slayers before and vows to kill her.  And we love to hate Spike (who, by the way, is so named because of his chosen method of torturing his victims with a railroad spike) and we just want Buffy to “dust” him (because, you see, vampires turn to dust when you slay them).  And Buffy does her best to take him out but he always proves just a little too cunning, as does she prove to be too good of a slayer for him to kill.  It’s a well-written tension in the plot that keeps the audience interested.

Over the course of the seven seasons, both Buffy and Spike change in significant ways.  They change so profoundly, in fact, that none of the other characters on the show are really willing to fully accept their transformations.  Even though the other characters love Buffy, nearly all of them are unable to see her anew.  And none of them are able to accept the change in Spike.  Now, I’m not going to spoil the surprise for you by telling you everything that happens, should you ever choose to watch the series, which I highly recommend.  

But I will say this: the transformation in these characters only becomes integrated when the other bears witness to it, when the transformation is somehow fully seen and accepted by another.  Let me say that again – transformation is only integrated into our being when someone Loves us enough to bear witness to this new creation.

When Buffy acknowledges, honors, and chooses to trust in Spike’s change of heart.  When Spike witnesses, affirms, and defends the change in Buffy’s very being.  This is Love, my friends.

This is Love, not because it meets with some sentimentalized version of romance.  But rather, this is Love because these characters are willing to surrender their version of reality, willing to let go of their needs, their grudges, their identities and in a sense, lay down their lives… in order to see the Truth that stands before them.

They are willing to bear witness to a new creation.
As a Christian, I would say they are willing to let God see through their eyes.

If we think about it, what happens to us when something new occurs to us?  A shift in our worldview, a new understanding of ourselves that gives us a sense of freedom, a sense of connection, a sense of awe, or even a sense of capacity?  I’m willing to bet that you have all experienced something like this in your lives.

Perhaps when you were young, you learned a new skill and couldn’t wait to show someone.  Or you might have had a life-changing experience that gave you a new understanding of God and you desperately needed to talk to someone about it.  Or, perhaps we are in relationship with someone who refuses to see a change in us: a parent who cannot see us as an adult, a partner who holds on to a mistake we’ve made in the past, a work colleague or manager who has formed an opinion of us based on someone else’s evaluation of our work.

How does it feel when the people in our lives are unwilling or unable to be curious about us?  How does it feel when no one will bear witness to our transformation?  How does it feel when people put you in a box that is convenient for them?

It is a form of death.  It is a kind of killing.  And our culture is so proficient at issuing death sentences.  We seem to demand that people never sway from what they stand for, or believe in.  We seem to need people to sit tight in a file box we keep well labeled and we stand at the ready to demonize them should they choose to step out of it.  And we are astounded when someone has a change of heart.

Do we really think that little of God that we are astounded when the Holy Spirit births a new creation in our midst?

Peter was a disciple of Jesus.  He was there when Jesus gave the commandment to love one another just as Jesus had loved them.  And here is Peter’s first chance to put the rubber to the road after receiving that wacky vision that he is not the authority to choose what is holy and what is profane.  Peter is given the opportunity to witnesses the Holy Spirit at work to see transformation in people.

When “the gift of the Holy Spirit [pours] out even on the Gentiles,” what Peter is called to do is beyond acceptance, beyond tolerance, beyond his own definition of what transformation should look like.  And he is called to witness, to affirm.  Peter is called to Love in a new way.  To look upon these people with the eyes of God.  To Love as Jesus Loved him.

Peter, this man who was always questioning and worried, always just a little nervous.
Who wanted to build tents for Elijah, Moses and Jesus when Jesus was transfigured before his eyes because he didn’t quite understand what was happening.
Who got so confused because Jesus wanted to wash his feet.
Who denied Jesus 3 times on the day of his torment and death.
Peter, whom Jesus always Loved with a patient curiosity, using the eyes of God to see the Truth.
This man Simon Peter is called to Love as Jesus Loved him.

And so he stands… willing to bear witness to a new creation
Opening himself to the Love that is God looking through our eyes.

And when that happens, our questions and anxiety disappear, our confusion evaporates, our defenses drop.  And just like Peter, we simply Love one another and we automatically embody that patient curiosity for one another that is simply waiting to greet our friend, “Oh, hey! There you are.”

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Have Salt In Yourselves

Preached at St Barnabas Episcopal Church in Chelsea, MI on September 27, 2015, Proper 21.  The Gospel was Mark 9: 38-50.  Listen below (it’s really only 13 minutes long – I have yet to figure out why the audio posts at double the length).

There’s a joke – perhaps you’ve heard it before.

A person of powerful faith is stranded on a desert island. Could be a man or a woman… that doesn’t matter. What matters is that they have placed a lot of authority in how they believe, this person has a very definite understanding of how God works.  And so they are utterly convinced that God will save them from death.

A low-flying plane spots them and lands on the beach, the pilot offers to fly them out of there. But our powerfully faithful person says, “No. God will save me.” So the plane leaves.

A few days later, a ship passes by and someone trying to view the wildlife on the small island w binoculars spots them and they send a lifeboat out to the island to carry the person to safety. But our powerfully faithful friend says, “No. God will save me.”

A few days later, our friend is getting really desperate when a helicopter flies by. And as the helicopter hovers, someone climbs down a ladder to help our friend into the helicopter. And the answer comes back, “No. God will save me.”

Not long after that, our powerfully faithful friend dies and in coming face to face with God, they ask, “Why didn’t you save me?” And God replies, “Well, I sent a plane, a ship, and a helicopter! What more did you need?”


It’s a joke and yet, an incredibly poignant lesson in our own temptation to create God in a particular image out of our own need.  Because when we have a particular perception of how God works in the world, what we are really worshipping is a god of our own making, rather than the God of life.  The God of all life.

God works beyond our comprehension, showing up for different people in different ways because only God knows what will truly transform any one of us. Only God sees into our hearts and comprehends the tangled knot of pain and fear that binds us in shame and so only God can liberate us from that prison.

But when we develop a particular, restricted perception of how God works – when we create a notion of God that is based on our own troubled, confused perspective – we are actually refusing the God of life, the God of transformation, denying the true power, the true authority, and creating a false god.

This part of Mark’s Gospel we read today is devoted to unraveling the disciples’ perception of power.  Chapter 9 of Mark’s Gospel focuses on the concern over who has the power and who doesn’t, who has authority and who doesn’t, who is a citizen, who is worthy, who has a right to be… and who doesn’t.  Whose lives matter, and whose don’t.

The disciples believe themselves to hold the truth, to be the in-crowd.  They believe themselves to hold the power, because they are the ones walking with Jesus, following Jesus.  John even goes so far as to say, “We tried to stop him, because he was not following us.”

This is what happens when we have one of those mountaintop experiences – like they had when Jesus was transfigured earlier in the chapter.  James and John and Peter all went to the top of the mountain with Jesus, where he transfigured, appearing with Elijah and Moses.  They probably felt pretty special after having such a powerful experience.Mountaintop

James, John, and Peter weren’t the only ones to have an encounter with God, many people have had direct encounters of God and many more have had indirect encounters.  And when we have one of these mountaintop experiences, or when we gain new insight that helps us make sense of the world and our relationship to God, we’re excited about it and we desperately want others to see what we see.

But what we’re really asking for is to have our experience reified or reinforced.  We’re really saying, “I need you to agree with me so that I can feel ok about what I believe.”  We don’t often stop to consider that others might not find that insight as powerful as you did.  That others might need to hear something different to liberate them and transform them.

And suddenly, religion isn’t about God, it’s about us.  We hang out with people who agree with us, who reinforce our way of thinking.  We become arrogant and deny God’s transformative work in others when it doesn’t match up with our experience and we just become more narrow in our own perspective, more convinced that the way we see God is the right way.  And suddenly, we’re using religion to breed disconnection instead of spreading love and extending God’s peace.

This kind of religious conviction is dangerous.  Far from demonstrating power, this behavior demonstrates immaturity.  It leaves us stranded on a desert island.  It’s an expression of an undeveloped faith, not a powerful one.

In today’s reading, Jesus is chastising his disciples for demonstrating such immaturity, such arrogance.  Basically, he’s saying, “Stop getting in people’s way!”
When John (one of the people who had the fabulous, transfiguring mountaintop experience) says, “we tried to stop him, because he wasn’t following us.” 

And Jesus replies:
“Do not stop him.  He’s finally coming to God.  He’s finally owning the power and the authority that God has given him and this will only serve to reinforce his belief.”

And Jesus goes on to say, “Stop putting stumbling blocks in front of people.  Stop putting stumbling blocks in front of yourselves.  Get rid of the overly cherished parts of you that need to have a narrow understanding of how God works.”

Our God is a God of life, who calls us to be transformed, not to seek comfort in our own perspective, and not to seek power over others by telling them what to believe.  For “everyone will be salted with fire,” as Jesus says.  Everyone will receive what he or she needs to be transformed.  It’s not for us to determine exactly what that look like for other people – even for ourselves many times.

twelve types of Sea SALT in square bowls, over white

Salt isn’t so much a flavor as an agent that opens up flavor, it supports what is already there.  It’s not a spice, it’s a seasoning.  We use it in food to enhance the flavor.  We use it as an agent to preserve food.  Salt is an agent of transformation, not the transformation itself.

Jesus says, “Salt is good; but if salt has lost its saltiness, how can you season it?”
If the salt has lost its ability to transform you, then it’s lost its agency in your life.

If your beliefs have lost their ability to continue to open you up in new and surprising ways…
If your beliefs have become nothing more than a way to reinforce your false sense of power, your own false sense of self-righteousness so that you put stumbling blocks in front of others and in front of yourself…
If your beliefs keep you stranded on a desert island because you cannot possibly fathom that other people play a part in your own salvation…

then, it’s time to seek out some new salt.

And I’m not talking about abandoning your beliefs completely, but we are in community for a reason.  We are called to learn from one another and listen to one another.  We are called to be in relationship with one another in a way that we are willing to be changed by that relationship.

Someone else may have a helicopter or a shaker of salt that will open up something new inside of you – a new insight, a new perspective, a new part of yourself that you’ve kept hidden because you’ve been hanging on to your beliefs for too long.

Sometimes it’s scary to question our own beliefs.  But we are Easter people, called every year into a new creation.  Called to transformation because we worship a God of life, not a god of our own making.

And life is nothing but constant transformation – something that happens inside of us, for us, and ultimately for the larger community.  Because the community becomes transformed anytime and every time we, as individuals say yes to transformation.

If the community is open to this, it becomes richer.  A community who walks together in real relationship, relationships in which people are willing to learn from and be changed by one another is worshipping the God of life.  If the community is closed to this, it begins to die because it’s choosing to remain stranded on the desert island, trying to suck on the same salt over and over and over again.

Frankly, this is why I worship in the Episcopal Church.  I believe us to be a community that is open to transformation.  I believe us to be a community in which we honor and respect the beliefs of one another.

And more than that, I believe this to be a community in which we are willing to be in real relationship with one another – to listen to one another in a way that we might be transformed by each other, by opening our hearts and minds to different beliefs long enough to actually taste the salt they offer and see if it’s something that might be for me too.

And even if someone else’s salt is not for me, my task is to respect my friends and honor the true power of God who is working in their lives to transform them.  And honor the transformation that is happening in myself.  This is how we support one another.  This is how we encourage one another.

“Have salt in yourselves, and be at peace with one another.”

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