November 13, 2022

Proper 28C – George Yandell

Here are some facts about a region known to many of you. Over a period of 200 years, at least 8 major events troubled this region. See if you can tell where it is.

  • At the beginning of these 200 years, a series of major earthquakes rocked the region, killing untold numbers of peoples, devastating communities.
  • There was intensive slavery, masters growing rich on the backs of their slaves.
  • A massive conversion to commercialized agriculture focused on crops that big companies could sell in foreign markets, causing landowners to go into debt, because they couldn’t compete with the huge combined farms. Small landowners were driven off their farms and turned into sharecroppers.
  • Grinding poverty grew among the population, as the rich grew richer.
  • A civil war tore the region apart. Throngs of residents were conscripted into military service, sent to die in battles close to home and far away.
  • The victors occupied the region after subduing rebellions large and small; racial minorities were oppressed.
  • The infant mortality rate grew to epidemic proportions.
  • Religious institutions failed to honor their mission to protect the poorest of the poor.
  • Toward the end of these 200 years, a charismatic leader arose who protested against the treatment of the impoverished people. He preached non-violent cooperation. His disciples watched in horror as he was violently killed.

What region am I describing? Yes, Palestine in the period from 170 BCE to 30 CE. All these statements are true.

The homeland of Jesus is split by the northern end of the Great Rift Valley. Palestine experiences an average of two destructive earthquakes per century, 2-6 light shocks each year. After the Hebrews revolted under the Maccabees against the oppression of the Syrian rulers 162 years before Jesus was born, they actually achieved independence for a time. In the century Jesus’s birth, Roman legions occupied Syria and established their headquarters there. In 5 BCE, while Mary was carrying the baby Jesus in her womb, peasant Jews revolted in Sepphoris (5 miles from Nazareth) and in Jerusalem. Roman legions were sent south to quell the revolts. One legion passed right through Nazareth on the way down to Sepphoris. They practiced a scorched earth policy, raping women, taking slaves, leaving devastation in their wake.

Jesus delivers his last teaching before his crucifixion in today’s gospel. It is called ‘the little apocalypse’. Apocalyptic writings interpret a present or impending crisis as the last crisis of this age of human history, before a new age begins.  

After Jesus spoke to the disciples and others in Jerusalem, they probably looked at one another, and replied, “So what’s new about this? This is our world you’re describing. Why should anything change?” Jesus tells of the world as it is, war after war, crisis after crisis. He longs for the world to be transformed into the world as it should be. Jesus knew God’s heart. Jesus knew God longed for God’s kingdom to cover the earth so that justice and peace would reign. The disciples who slept out with Jesus on the Mt. of Olives had entered kingdom life with him, and sampled the surpassing peace the kingdom promised. And they knew the world was shaking and in flames all around them. They were living on the fault line. 

What fault lines are destabilizing our Holy Family community? What temblors do we feel in Jasper? // Listen again to Luke: Jesus began to say to them, “Beware that you (plural) are not led astray; for many will come in my name, saying, ‘I am he!’ and ‘the time is near! Do not go after them. When you (plural) hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.  Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.”

The important word here is ‘You’ plural. “Don’t be led astray- you all, my community, stay together.” “Cling to one another”, Jesus was saying- “The end of this age is near, God’s kingdom is pregnant now. You are the kingdom being born now.” Jesus meant for the disciples to hold onto each other through all sorts of calamities.  That tiny community grew to 33 million followers by 350 CE. More than half the population of the entire Roman Empire. How did that happen? They lived the kingdom of God as real and present.

The 1st evidence of God’s kingdom present now = peace in the midst of chaos. The 2nd evidence = love growing in fellowship, sharing God’s gifts with all. The 3rd evidence= serving the world with joy. It’s like a double helix of the individual and the community- each strand growing into God, separate but connected. Knowing, loving, and serving God. The individual’s growth into God’s heart is carried in community, and the community grows as I am led deeper into knowing, loving and serving God. That’s what Jesus grafted into the hearts of his disciples- hold onto one another: know, love and give to God through the fellowship. That’s why followers of the Way of Jesus still flourish today in the midst of pain and devastation.

I want tell you a story about living through the worst, of disciples that won’t let go, and the present kingdom of God. There was a wild boy named Charlie in my home church in Knoxville. He was two years older than I. His mother, Beth, taught my 4th grade Sunday school class while my mother taught Charlie’s 6th grade class. My mother said it was the most challenging class she’d ever taught because Charlie instigated all sorts of mischief.

When I got to 9th grade and went to high school, Charlie was a junior. He was one of the boys who drove fast, drank beer and smoked cigarettes. He was always called to the principal’s office. After his junior year, Charlie was flunking out. He enlisted in the army. Keep in mind this was 1968. He trained to fly helicopters, and went to Viet Nam as a med-evac pilot. Home on leave the summer after my junior year, Charlie attended Church one Sunday in uniform. He was a changed person. He had found his calling in life. He stood proud. He said he’d seen things that brought out the very best and the very worst in people. He was a man on a mission. In my senior year, Charlie’s helicopter was shot down as he was airlifting the wounded from the battlefield. Charlie and all aboard were killed. 

At Charlie’s funeral in our Church, I sat in the choir loft with other volunteer singers, and looked down at his flag-draped casket. I couldn’t accept that Charlie’s body was inside it. It was surreal, unbelievable. News cameras were taping the service. A distant war had become personal and horrifying. Charlie’s mother Beth was devastated. She withdrew from her friends. She and her husband divorced a year after Charlie’s death. She was lost in her grief. 

There’s a postscript: Charlie’s mother didn’t stay submerged in her grieving. Her fellow church school teachers wouldn’t let her go. They kept calling, going by her house, urging her to come to planning lunches, and finally her resistance caved. She started teaching again, sharing in the planning for the special events of the parish. She spent large portions of each day volunteering, helping to build a remarkable Christian Ed program.  By the time she died in the early 1990’s, Beth had experienced resurrection. She once remarked to some of her fellow teachers, “You know, I miss Charlie every day. But God has entrusted throngs of children to me. I love each and every one of them- I’ve seen them grow up and flourish. I’d never have my heart fill with love again had it not been for my fellow teachers- they wouldn’t let me go.” That was how the rector quoted Beth at her burial. Everyone knew it to be true.  This is still our mission- cling to each other through good times and bad. Don’t let go. No matter what fault lines shift under us, we are God’s kingdom people. The new age of God’s peace begins here and now. When you pass the peace today, realize it’s a prayer for the one in front of you. A prayer for the peace that is God’s kingdom coming. Jesus intends we live it. 

November 2, 2022

All Souls – Ted Hackett

The last time I preached I referenced the Big Bang as the origin of the Universe and Black Matter and the James Webb telescope.

A couple of people referred to it as a “physics lesson”…

Well, I am risking doing it again.

I am not a physicist…though Astrophysics has fascinated me since grade school…

And…I got an A in High School calculus…an achievement, since I wasn’t really very mathematical!

What I have been fascinated with lately is something called “Quantum Entanglement”.

This is something that physicists have known about for years…but no one knew what to do with it…so they largely ignored it.

Some of you may know about it.

In my limited understanding…if in a laboratory you examine two particles which are bound together…as often occurs in the natural order of things and then bombard them with microwave photons…

They split apart…

If then the lab moves one of the split-offs, and puts a lead barrier up between the particles and then moves them apart a big distance, they act like they were still bonded together.

If one moves, the other moves instantly…in spite of being split apart.

How do they “know…this happens faster than the speed of light!

Einstein called it: “Spooky action at a distance”…

And initially simply did not believe it.

Some physicists think there is something like a space-time superfluid we don’t know about. which allows for instant waves.

Others think we will never know. 

When I was a kid, my Uncle Louie…

Those of you who have heard me preach over the past years know about Uncle Louie…

A bachelor, ex-basketball player who was a trickster with a sly sense of humor whom I adored…

In spite of the fact that he complicated my toilet training by convincing me that there were alligators in the city sewers which sometimes appeared in commodes!

Louie adored his mother and continued to live with her all his life…

She took care of him…and he took care of her.

When he was only fifty-something…

Louis died…complications from his heavy drinking…

My grandmother was bereft…

She felt abandoned and lonely…

She refused the offers of her two remaining sons to move in with them….that old apartment was home…and it had been home to Louie, and she was staying there!

My father and his brother knew better than to argue with her!

But she was still distraught…

She used to prowl the apartment at night…

She would go in his room and look at the art on the walls…

She would sit in the front sunroom overlooking the night street…

And she would talk to him…

And she became convinced that in some way …he was with her!

He was there.

My parents worried that she was hallucinating…

They asked about visions and such…

Being Irish as she was, the idea of Ghosts was familiar…but she denied it…

“I’m not seeing things…I’ve no truck with ghosts!”…she swore emphatically…

Louie was…just…there!

She knew it!

Now it’s easy to explain psychologically…

a distraught old woman…

Grieving and abandoned…

Finding comfort in delusion…

But I remember my father…though skeptical…still not quite accepting that it was a simple psychological phenomenon…

Maybe it was a leftover from hearing Irish folk beliefs so much of his young life…Banshees and all that…

But he did not give up his impression that there was something there…

That she and Louie were…somehow…

in touch…

Molly said Louie reassured her they would see each other again…

And, she said, to her surprise…

He was not in Purgatory…

as he probably deserved!

My mother…who was a physician…

Did not object…

She had married into an Irish family!      

But if you ruled out delusions and hallucinations…

What could be going on?

Our experience…at least since the 18th century, is that those who have died don’t come back…Jesus being the exception…

We just don’t believe it can happen!

We can’t quite get our arms around the dead living somehow on just the other side of a kind of screen but being close to us.

Which is exactly what Christians believed for sixteen hundred years.

It’s just not possible we think.

But…

Think of those two sub-atomic particles…

Welded together and then blown apart…

Moved so that distance and a lead barrier separates them…

Still, somehow, seeming to communicate…instantly…

Faster than the speed of light!

I can’t get my arms around that…

And neither can a lot of physicists!

I am not suggesting that souls are sub-atomic particles

I am not even suggesting that this is an analogy…

I am suggesting that we don’t understand all about how barriers and distance work…

So why should we understand how the membrane-like barrier between us and those we love who have passed on through it, might allow communication between us? 

After all…distance and a lead wall can’t stop communication between to particles that were bonded together.

And what, after all, is what we call the “Communion of Saints?

It is all who are bonded together in Christ…

Our Lord…who died and rose again…

Still himself, but now transformed

Transformed so that he lives forever

Lives, so that those who are united to him by our very humanity…

All of us who are part of God’s creation…will be re-born to live together in love.

For in Christ nothing…

Nothing shall be lost!

And in the meantime we are told…as Paul says:…

“ I am convinced that neither death, nor life, nor angels, nor height nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord!”

So even death cannot separate us from those on the other side of that barrier…

And so we light candles…

Yes in their memory…

But also in communion with them…

And so we offer our love in the form of bread and wine…

And we receive Communion…

Communion in Christ’s Body and Blood.

And we are in Christ…

And as we pray for those on the other side of that temporary barrier…that thin membrane…

We know they are with us…

In those memories which are a promise of being together again…

For nothing can separate us…

Nothing…

So let us remember, give thanks

And know they are with us…

And we with them… Bonded forever in Christ’s love!

October 30, 2022

Proper 26C – George Yandell

This is the traditional rendering of the song many of us learned in Sunday school:

Zacchaeus was a wee little man, a wee little man was he. He climbed up in a sycamore tree for the Lord he wanted to see. And when the savior passed that way he looked up in the tree, and said, “Zacchaeus you come down for, I’m going to your house today, I’m going to your house today.” Zacchaeus was a wee little man but a happy man was he. For he had seen the Lord that day, and a happy man was he, and a happy man was he.

The song seems most intent on letting us know he was small of stature and was extraordinarily happy to entertain Jesus. Many of us would have quailed at what Jesus did to Zacchaeus. Yet Zacchaeus became not only happy but grateful to Jesus. 

The background: Jesus is nearing Jerusalem. He has just warned the friends traveling with him that in Jerusalem he will be handed over to the Roman authorities and be killed. He is passing through Jericho. Just prior to this story of Zacchaeus, Jesus had healed a blind beggar on the outskirts of the city. It is a miracle healing- the crowd didn’t think the blind man worthy of Jesus’ attention. Yet Jesus heard the blind man crying out, “Jesus, son of David, have mercy on me!” Those in front of the blind man ordered him to be quiet, but Jesus stood still and ordered the blind man brought to him and asked him, “What do you want me to do for you?” The blind man replied, in front of the throng who’d shushed him, “Lord, let me see again.” And Jesus said, “Receive your sight; your faith has saved you.” The man immediately began to see again, saw the face of Jesus and followed him. When the people saw the man blind, now seeing, they all praised God. 

We heard last week about another tax collector who was praised by Jesus for his humility. In Zacchaeus we meet a tax collector who is anything but humble. The tax collectors in Palestine made unregulated profits by preying on the poor, the working class. 

Zacchaeus would have been considered a sinner of the worst sort- he was the ring-leader of employees who extorted taxes and much more. Jesus knew Zacchaeus’ name- he must have had notoriety beyond Jericho. Strangely, the name Zacchaeus means ‘pure, righteous.’ [New Interpreter’s Dictionary of the Bible, vol. 5, p. 952] If you look closely at the two back-to-back stories you find Zacchaeus is also healed by Jesus- the blind man wanted to see, Zacchaeus wanted to see Jesus. In both stories the crowd tries to suppress the ones who want to see- and both exult when Jesus heals them. Zacchaeus’s healing is no less a miracle than the blind man seeing again. 

The rich do not fare well in the gospel of Luke. But in this story, the rich Zacchaeus shows others how to respond to meeting Jesus. Jesus came to his house and the crowd grumbled, berating Jesus for being a guest in the house of one so notoriously sinful. 

Then Zacchaeus stood in front of Jesus, in his lavishly decorated house, fine food being served, and did what was a hallmark of a true disciple of Jesus- he made a declaration, “Half of my possessions, Lord, I will give to the poor; and those I have defrauded, I will pay back four times what I stole.” This is not only confession, but restitution. Jesus then states to Zacchaeus and all gathered in his house, “Today salvation has come to this house, because he too is a son of Abraham. The Son of Man came to seek out and save the lost.”

I usually don’t appreciate the sayings pastors put on their Church signs, but I keep revisiting the sign I spied last Tuesday in front of Lord of Life Lutheran Church in John’s Creek: “If God is your co-pilot, switch seats.”// Don’t you hear the urgency in Jesus’ inviting himself into the house of a notorious sinner? Zacchaeus responded to that urgency and switched seats, he put Jesus in the driver’s seat. He was now in the presence of the one his soul longed for. Jesus had offered Zacchaeus the way to leave behind completely the notorious life he was living. His ethics had immediately shifted toward the God whose people had condemned him. He was now in a bold new place, salvation had come into his household. 

I believe Jesus in that house was teaching not only Zacchaeus but his followers, and us, a new way of living in God’s domain now. This was a moment when God gave the chance for Zacchaeus to stand on new ground. He grew up into a new person in that exchange. He now was in the vanguard of the Kingdom movement of Jesus- an unlikely new example of grace.

There are moments when God gives us new opportunities. We get the chance to dive deeply into the transformed life Jesus offers. Jesus offers the miracle of transformed life. That life is always in company with the others being reshaped by the Holy Spirit. Our hearts are opened, new freedom flows into us. The mark of that change is not only within our hearts but in thankful responses of grace. Zacchaeus leapt at the opportunity to make things right by giving back that which he had received, albeit by extortion and theft. When we yield to the transforming spirit of Jesus, we pool our gratitude in generous giving. God blesses and multiplies our offerings. That’s what we aim for in consecrating our lives in Christ. That’s growing into the full stature of faith. There is urgency for us as well. Our community needs us more than ever to lead others today, lead them intograce-filled giving.

Zacchaeus wasn’t just a wee little man- he had become a towering example of soul-filled gratitude to the Son of God. He had invited Jesus to become the pilot of his life, the captain of his household. Jesus became the source of new life. The ‘righteous one’ had earned his name. So may we.  

October 23, 2022

Proper 25C – George Yandell

The verses from Joel for today begin by calling on God’s people to “be glad and rejoice in the Lord your God”, because their fortunes had been reversed after the widespread destruction of the locusts. The rains have returned, the harvests will be plentiful, and the people shall once again have enough to eat. They are to praise the Lord their God, who dwells among them, for they “shall never again be put to shame”.

Joel proclaims a glorious future in which God’s Spirit will be poured out on all people, no matter their age, gender, or social status. God will be revealed through prophecy, dreams, and visions. At Pentecost, Peter quotes these words of Joel (Acts 2:17-21) in his call to faith and salvation at the coming of the Holy Spirit. (Adapted from “Synthesis: A Weekly Resource for Preaching”, October issue.)

Today’s Gospel parable of the Pharisee and the tax collector is addressed to “some who trusted in themselves that they were righteous and regarded others with contempt”. This parable is unique to Luke and provides a further example of Luke’s teachings on prayer and Divine reversals. It suggests that the prophecy of Joel is not being realized in the time of Jesus. The people are not all receptive to the Holy Spirit and they are not united in working God’s program.

Jesus presents two sharply contrasting main characters. The Pharisee was a person of elite status, education, and respectability who knew and meticulously followed Mosaic Law. He would have been held up as a model citizen. (Adapted from “Synthesis: A Weekly Resource for Preaching”, October issue.)

The term Pharisee comes from the Greek word ‘pharisaios’, which in turn comes from Aramaic ‘perishayya’ meaning ‘the separated one.’ In Jesus’s day, the term Pharisee was interpreted different ways: it meant one who had withdrawn from sin by rigorous observance of the Law. Or it could have referred to one who has become set apart through observing what is good in the law- and it could have referred to Jews who had withdrawn from the popular political uprisings of Jewish militants against Roman occupation and extortion.

At the opposite end of the social spectrum was the tax collector. In first century Palestine, the responsibility of collecting Roman taxes was often contracted out to both Gentile and Jewish agents who could charge any tax rate they wished as long as the government received its due. By keeping the difference, tax collectors could become quite wealthy. (ibid)

Since many devout Jews regarded the paying of any tax to a foreign power as treason against God, any Jew participating in and profiteering from this system was considered a collaborator and a traitor. For this reason, a tax collector was counted among the worst of sinners and was banned from Jewish social and religious life. (ibid)

In the first two instances, knowledge & performance of traditional religious obligations set the person apart. Jesus condemned the practice of tying one’s quest for God to observing the law. He frequently dined with Pharisees, and may have been raised a Pharisee. But he disputed with those whose relations with God were founded only in pietistic actions of legal accountability. Jesus knew that strict religiosity could become an end in itself, and keep one separated from God as well as separated from unholy people. 

The 18th Century English poet Robert Smithy must have been thinking of the tax collector when he wrote this poem:

Lord! Who are merciful as well as just, incline thine ear to me, a child of dust!

Not what I would, Lord, I offer thee, alas but what I can.

Father Almighty, who hast made me man, and bade me look to heaven, for thou art there,

Accept my sacrifice and humble prayer.

Four things which are not in thy treasury I lay before thee, Lord, with this petition:

My nothingness, my wants, my sins, and my contrition.

Thomas Merton wrote: “Pride makes us artificial and humility makes us real.”

Madeleine L’Engle says in A Circle of Quiet: “The moment that humility becomes self-conscious, it becomes [pride]. One cannot be humble and aware of oneself at the same time. Therefore, the act of creating- painting a picture, singing a song, writing a story- is a humble act…Humility is throwing oneself away in complete concentration on something or someone else.”

The figure of [pride-fullness] in today’s parable of the Pharisee and the tax collector illustrates this simple point. When one’s focus is “all about me” it is impossible to [live in] true humility. If constantly thinking about oneself and one’s “humility” immediately cancels the good, how might the virtue of humility be approached? If we cannot judge our own humility, how can we develop this trait?”

When we do not allow ourselves to “get in the way” and are concentrating on a task by “throwing ourselves away,” it can bring us closer to God and others. Prayer and meditation also qualify as “creative acts” that involve throwing ourselves away, forgetting ourselves, and abandoning ourselves to God. The other tasks of “making” and “creating” in our lives teach us about the qualities of true prayer.  What we can offer God is both the Pharisee and the publican within us. We are both at once- both our pretense and our sins separate us from God. As Jesus proclaimed, “all who humble themselves are exalted.” Exaltation then is a flow, a yielding to God in every moment. It means God knows us, embraces us, and intends that we enter the work of the Holy Spirit as love is poured out on all people, no matter their age, gender, or social status. God is revealed even now through our dreams and visions. Enter the flow- God is creating us anew in each moment as we concentrate on others and lose ourselves in the life of the Holy Spirit.

October 16, 2022

Proper 24C – George Yandell

In Luke’s gospel, women speak 15 times. Their words are given 10 times and not given 5 times. In contrast, men speak 100’s of times. There is a virtual din of male voices. But the number of women depicted in Luke and the emphasis on their presence in the narrative are surprising. There is a notable tendency in Luke to defend, reassure, and praise women, compared to the other gospels and the Acts of the Apostles. Many of the passages presuppose their economic helplessness in a male-dominated society. [Adapted from Women’s Bible Commentary, Newsome et al editors, pp. 497 & 499.] I see them as standing for all the destitute people of Jesus’ day and place. Yet they often challenged the powers that were.

Today’s parable is often called the “Parable of the Unjust Judge,” but it could also be called the “Parable of the Pushy, Nagging Widow.” Did you notice she didn’t come on with flattery for the judge? There was no: “Oh noble and just sir, may I humbly ask you for your favor”! No! She came in shouting “Vindicate me!” And she kept it up until she wore down that shameless man. She was praying.

I think we often trivialize prayer by limiting it to what Phillips Brooks once called rather breezily “a wish turned heavenward.” God isn’t room service and I think God, like us, is not moved by wishing upon a star. Prayer, like faith, has to be integral to our being. Passionate. God expects not petitions but relationships. God expects us to be really there when we engage God. A prayer once uttered by St. Teresa of Avila says: “Lord, if this is how you treat your friends, it is no wonder you have so few of them!” Perhaps not the most pious of prayers, but she was full with God and she was fully engaged even if somewhat angry.  

We have really to put ourselves into prayer to hear and be heard. Once a student had been visiting a retreat house and met with her spiritual advisor before leaving. “Why,” she asked, “has my stay here yielded no fruit?” “Perhaps,” the advisor replied, “because you have lacked the courage to shake the tree.” This is important not only for our prayer lives, but also for taking God’s Presence into the world. God intends us to cooperate with God through our own faith and prayer and actions. The church has inherited the role of judges to pray and work with God collectively to bring mercy and justice into the world and to ensure that the community protects those most in need of special protection. [The above 3 paragraphs adapted from William J. Albinger in Oct. 2013 Synthesis.] 

The late Henri Nouwen believed that Christians need to stand up publicly against all that goes against God’s love, including war, poverty, and weapons of mass destruction. He wrote: “True prayer always includes becoming poor. When we pray we stand naked and vulnerable in front of Our Lord and show God our true condition. If one were to do this not just for oneself, but in the name of the thousands of poor people surrounding us, wouldn’t that be ‘mission’ in the true sense of being sent into the world as Jesus himself was sent into the world?”

Jesus uses the example of an official who is corrupt in using his judicial power to teach us about the reliability of God. The judge who “neither feared God nor had respect for people” resembles the modern ideal of disinterested jurist—impartial and unbiased, without prejudice and superstition. Should he be seeking election to the bench, we might vote for him. Yet Luke calls him “corrupt.” Whatever responsibility he had to the greater community to mete out justice, the judge had a special obligation to see that these “little ones”—such as widows without means of honest livelihood—received their just treatment.  

The widow keeps coming to the judge with a plea for simple justice against her adversary. She seeks only what is her due. We do not see him taking the facts into account. But the widow continues to come to him and the judge knows he is being backed into a corner and must do something.

The perfect secular leader can be influenced neither by public opinion nor by religious principle; and yet this widow is able to get to him by hammering away. And so—how much more will the God of mercy be ready to come to the aid of those who are seeking help? The parable is one of contrasts and just desserts. But its central message admonishes us to pray with that very persistence.

We need to pray, not to inform the all-knowing God of our needs, but to impress into ourselves our own inability to meet those needs. Pray without ceasing—not for God’s sake, but for your own. As we pray we may be made aware of something in ourselves—or in the lives of those for whom we pray—which somehow stands in the way of God’s purpose. We need not always think that this is some sin unknown to us consciously— though that may indeed be the case.

More often, people may refuse to accept what God seeks to do in and for them because they feel unworthy; they may assume that God has better things to do than to care so intimately and thoroughly for their needs.

But God is infinite in love and capacity for caring, and nobody ever can be worthy. So our individual lack of qualification is not important. Therefore, persisting in prayer as Jesus instructs is not really to wear down God’s indifference or unwillingness to help us. Rather, the aim of true prayer is to wear down the unjust judge within ourselves.  Jesus intends that whatever is wrong in us may be made right by God’s grace. Prayer is a dance between insistence and surrender, of missing the mark and hitting it, of selfishness and self-sacrifice.

Richard Rohr wrote in Immortal Diamond, “God is the ‘goodness glue’ that holds the dark and light of things together, the free energy that carries all death across the Great Divide and transmutes it into Life.”

I contacted my first spiritual mentor a few years ago. Ron DelBene is now retired from interim rector work. When I asked if he might come here to lead a weekend on spiritual growth he responded, “George, I have the beginnings of Alzheimer’s. I really can’t travel and teach anymore, but I will continue to pray for you.  [Tale of sending Ron my prayer journal- his letters always ended with “Our prayers unite us.”] Our prayers unite all of us. Not in some ephemeral way, but in bonding us together, bringing spiritual wholeness and power. They unite us in the beating heart of the resurrected Jesus, who desires more than anything that we cooperate with God for God’s justice to be done in God’s world. 

October 9, 2022

                         

Proper 23 – Ted Hackett

I am going to ask you to do two things this morning.
I will frame two pictures for you…
And ask you to remember them both at the same time…
I don’t think you will find it hard…
They are memorable images.

The first is an image of first century Palestine…
Imagine a little band of Jews…blue collar guys..
Walking along a dusty, hot road…
Passing through an area which was neither Samaritan nor Jewish.

They have just entered a little village…
A cluster of small, simple houses and maybe a workshop and an Inn…..
And as they go they hear tinkling bells…
It is a small group of Lepers…
They have banded together because
they cannot associate with any “clean” people…
They are “unclean”…thought to be sinners who are contagious.
They are in dirty, tattered clothes and must wear bells
to warn people to keep away from them.
O.K. …Hold that picture…

Now…picture some of the astounding images you have probably seen taken by the new James Webb telescope…
Images of things that happened a quarter of a billion light years ago…
And light travels one hundred and eighty six miles…per second!
Do the math, as they say…
There are so many zeros in that computation
that I can’t wrap my mind around it…
That’s why physicists use the letter “C” to indicate
the speed of light…as in Einstein’s E=mc2

This means we will be able to see an estimated 200 Billion other Galaxies in our Universe.
And maybe…some empirical clues to such phenomena as
Dark Energy and Dark Matter
which make up about 85% of the universe’s total mass…
And to make it even more complicated…we don’t have a clue about
whether the Dark stuff came into being with the Big Bang
or there was Dark Matter before the Bang and was the medium
in which the Big Bang took place!
Furthermore…Webb can get us perhaps a
quarter of a billion years from the Big Bang.

The Big Bang…the point at which something…
An inconceivable sub atomic something which
contained all the detectable energy that moves the
universe, exploded and the Universe literally exploded into being…
And at this moment that explosion is still in
process as the universe expands…
Blowing out…everything in it moving
away from everything else…
Literally…space expanding because space and time
are functions of the universe and were “born” with the Big Bang…
All of it evolving in enumerable ways…
Running on energy from
That cosmic explosion billions of light years ago
Begun from an infinitesimal bearer of energy…
In a nano second!

These are numbers…
Scales…
Events…
Which our brains are not capable of comprehending…
As the philosopher Noam Chomsky rightly says:
“Our brains are not designed to comprehend some things…”

But we are curious, we human beings…
We want to know, we want to understand…
Some theologians have suggested that our curiosity…
our drive to understand…
Is the basis for the original sin…
The snake in the Garden of Eden told Eve…
if she ate of the fruit of the Tree of Knowledge…
She would be like God!

But I don’t think so…
The early Church theologians called the sin in the Garden
“Felix Culpa”… “Happy Sin”…
Because it started us on the great adventure
of discovery…
The Sin is not the curiosity…
The sin is the misuse of what we discover!
And what seems to be the case is that…
The more we discover…
The more we uncover the
more we find we don’t understand!

The search is a marvelous adventure…
If we don’t destroy ourselves in the process!
But…back to the Big Bang…

If there was a Big Bang…what “Banged”?
If there is an explosion…
Something had to “explode”!
But the Big Bang theory seems to assume there was…nothing…

Years ago, Emory had a series of “Interdisciplinary Faculty Dinners…
Someone in the Academic Deans’ office discovered
that the various “Schools”…Business, Arts, Physics, Medicine, etc.
kept to their own disciplines and didn’t talk to each other…
We were all in our own, self enclosed “silos”…
except for a few individuals who talked to one another…
So the Dean took this model…
Individual scholars talking to each other as a model
and set up a series of interdisciplinary dinners
and invited a mixed bag of faculty…
At one of them, I was next to a physicist…
A nice guy I enjoyed talking to….
We got on the subject of the origin of the universe…
and he tried to explain what Physicist were thinking about that.

In the process he talked about stuff like “Cosmic Inflation” and
“Cosmic Vacuum”…and at one point about “alternate theories”
which seem to point to an everlasting system of
multiple Universes we can’t know…
Something about String Theory…
But with each answer…there was another question…”
For there to be a Cosmic Vacuum, there has to be an absence
of something…an absence of air for instance…
And that is something.
Finally he said to me, with a smile:
“You are the theologian…that’s your field.”
I said: “Yes…the Question of Why is there Something
rather than nothing at all”
He lowered his voice and said: “Einstein asked that question…
and said being was eternal. He didn’t know and we don’t either
I think we never will!”

The more we try to solve the Mysteries of the universe…
The more we think of them as “problems to be solved.”…
The more of the problems we do solve…
We find that the very solution produces yet more problems to solve!
An endless chain of problems…
Each one an adventure of the Human Spirit…
But none of them ever answer to the Question:
“Why is there something rather than nothing at all”

Now the easy …and tempting…thing to do is say:
“Well, of course…the basic Something is God!”
And in one sense that is true…
But that’s a bit easy…
I could say… “But why is God?”
It seems the more we question…
The more we look to solve problems…
The more we find unanswered questions…
Till finally we say…
“That’s a mystery”

And though we usually mean: “that’s a problem we can’t solve”…
That is not what the Church means by “Mystery.”

Now…
Go back for a bit to the start of this sermon….
Remember the image of that little bunch of poorly fed Jews
trudging on a dusty road toward Jerusalem…
Remember the pitiful, filthy little band of lepers
with their tinkling warning bells…
Jesus’ fame has spread and they recognize him…
But the rules are that they can’t come near…
So hoping for some money they cry: “Jesus, Master,
have mercy on us!”

But instead of giving them money, Jesus says: “Go show yourselves to the Priests.”
In that moment they must have recognized something about Jesus because….
Against all experience…
Against all reason…they obeyed!
They turned and went…
And as they went…
Their skin turned pink…
And they realized…
They were…cured!
They were well!

The priests would ask them to make a thanksgiving sacrifice and then certify that they could rejoin society!
They could hug their family…
They could eat with friends…
They could live!

Something that only God could do… had happened!
The Church would come to understand that this…
and other…miracles that Jesus did were because
he bore the power and authority of God…

In fact…
Against all reason and experience…
He did them because he was and is God…
God and yet fully human…

That is not a problem to be solved…
That is a mystery to be lived into…
Not a proposition to understand intellectually..
But a mysterious reality to trust…
To give ourselves up to…Mystery…
In which to find faith…

John says at the beginning of his Gospel … ” No one has ever seen God, it is God the only Son who is close to the Father’s heart who has made Him known!”
That means…that the unknowable Mystery that is
at the beginning and end of all that is or ever will be…
The power and mystery that we glimpse in the Webb telescope pictures …
The awful…awful and fearful One who is the author of all that creation
we see before our eyes in those pictures…
God …
Almighty and unknowable…

Has made himself known in a Galilean carpenter from an enslaved people…
To see Jesus…in his ordinary humanity…yet in his healing power…
To see Jesus, naked and alone…on the cross…
Hanging in helpless, agonizing death throes…
Is to see God…
God…who stooped to be one of us!
And who can understand that?

And to see in our mind’s eye…
The empty tomb…The Angels…
The risen Christ coming through closed doors,
yet eating as the human He is…
Risen…both God and human…
Who can solve the problem of how that was done?

To know the man Jesus is to know the unknowable God…
who for us and our salvation became fully human
The way we treat other people…is how we are treating God.
And it matters to God…
It matters so much that God became one of us…
It matters so much that God died as we die…
And rose that we might live… forever…

Us…a little, passing speck in the incomprehensible universe…
For us…us…he did all this…

In the words of the hymn we sang moments ago:
“My God, how wonderful thou art, thy majesty how bright, how beautiful thy mercy seat, in depths of burning light!
How wonderful, how beautiful the sight of thee must be….thine endless wisdom, boundless power and awful purity!
Oh how I fear thee, living God, with deepest tenderest fears, and worship thee with trembling hope and penitential tears.
Yet I may love thee too, O Lord, almighty as thou art,
for thou has stooped to ask of me… the love of my poor heart!”

Sing thanks…
Transient and tiny as we are…
Sing Alleluia!
The source of all that is…
Knows us by name…
And stoops to ask us…
For our love!

October 2, 2022

St. Francis – George Yandell

Often our religious leaders play a game with us- “activate your faith.” They extol, berate, confront us, saying, “If you had stronger belief like others, you could do marvelous things, create peace, bring world hunger to an end,” and so on. They make religion out to be a list of do’s and don’ts, and set up hierarchies of achievement. And they insist that there is only one correct system of belief, obtained by practicing their brand of religion.

Jesus said something powerfully different. In the passage just preceding our Matthew reading, Jesus tells about the difference between John the Baptist and the powerful people John upbraided, who refused repentance: “Father, you have hidden these things from the wise and intelligent and have revealed them to infants, for such was your gracious will…I am gentle and humble in heart: my yoke is easy and my burden is light.” Jesus suggests a big difference between the religion of the many, & faith in the simple things.

Religion is the human group endeavor to make faith both memorable and manageable. On the other hand, faith will have none of it, is always testing religion’s boundaries. Religion wants to make molds out of which it can reproduce faithful people; religion murders faith, but the irony is the two are such as to require one another. (This definition works with any institution, eg, government and justice, marriage and love, schools and truth, hospitals and health, etc, etc.)

Religion means “to re-connect us to God”. Church often interprets its role in re-linking people to God as providing forms, organization, new programs, challenges, oaths of loyalty to get adherents to believe and act the right way.

Faith is something else entirely. Trust is the result, the product of a process of growing faith. The Letter to the Hebrews defines faith- “the assurance of things hoped for, the conviction of things not seen.” Trust comes from living in faith, without proof.

Francis of Assisi exemplifies simple faith. His life demonstrated his complete trust in God’s generous Spirit. He grew up the son of a prosperous merchant. Various encounters with beggars and lepers pricked the young man’s conscience. He decided to embrace a life devoted to poverty and serving the poor. The Pope confirmed the simple Rule of Order of Friars Minor, a name Francis chose to emphasize being among the “least” of God’s servants. The order grew rapidly over all Europe. Five years before his death, Francis had lost control of his order because his ideal of strict and absolute poverty was found too difficult. Francis’s last years were spent in much suffering of body and spirit, but his unconquerable joy never failed. [Above adapted from Holy Women, Holy Men, p. 622]

The Galatians reading includes Paul’s provocative statement: “I carry the marks of Jesus branded on my body.”  These are thought to be scars from Paul’s sufferings and beatings as Christ’s missionary, like the brand marks of a slave. Not long before his death during a spiritual retreat, Francis received the marks of the Lord’s wounds, the stigmata, in his own hands and feet and side. Strangely enough, that day was Holy Cross Day, Sept. 14, 1226, just two and a half weeks before his death. Francis was canonized just two years later, and Pope Gregory the 9th began the erection of the great basilica in Assisi where Francis is buried. [Above adapted from Holy Women, Holy Men, p. 622] Had he still been alive, he’d have been horrified and grieved at that basilica’s creation.

It is critical for you and me to recognize the difference between religion and faith- and to recognize that being faithful is all that’s required. Being faithful is all God asks of us. Being faithful requires us to yield ourselves to the encounters we have with God. Those encounters may come through the established forms of our faith-group, our religion. God-encounters may come from tragedies that help us to fall into God’s loving arms, finding God loves us. God-encounters may come through friends who live in such ways that they inspire us to learn the sources of their faith. God-encounters often lead us to living from our best selves, while accepting our failings, shortcomings.

Being faithful in small ways leads us to be faithful in larger ways. Faith can become the bedrock of our days, giving ourselves to God, caring for our family, our friends, our colleagues at work. Caring even for our enemies, with awareness that they too are God’s own. Practicing prayerful listening and responding to God becomes a normal pattern in those being faithful to God. People being faithful intend more and more, as God grows in them, to be Jesus to those around them, as much as it is possible. A wise man I sought out years ago to help me in praying said, “George, long-term practice of prayer and reflection with God always makes the pray-er yearn for God’s justice. Pray-ers always end up desiring God’s love to inhabit the whole earth.”

Faith yields trust, the fruit of balanced living, oriented to God. Faith only rarely generates by red-faced men yelling at us to “get it right, get it right, for once!”

I want to offer you a thoughtful prayer that may assist in being faithful, becoming trusting of God. It was created in honor of Francis: A Franciscan Blessing

May God bless you with discomfort at easy answers, half truths, and superficial relationships, so that you may live deep within your heart.

May God bless you with anger at injustice, oppression, and exploitation of people, so that you may work for justice, freedom, and peace.

May God bless you with tears to shed for those who suffer from pain, rejection, starvation, and war, so that you may reach out your hand to comfort them and to turn their pain into joy. And may God bless you with enough foolishness to believe that you can make a difference in this world, so that you can do what others claim cannot be done. Amen

September 25, 2022

Proper 21C – George Yandell

Jesus tells us another parable today, immediately following last week’s parable about the dishonest steward. This one is about an unnamed rich man and a poor man named Lazarus. In this study of contrasts and reversals, Jesus denounces the abuse of power and privilege by the wealthy at the expense of the poor and marginalized. Whereas the rich man dressed in fine clothes and “feasted sumptuously every day” (v. 19), Lazarus longed to eat even the scraps from the rich man’s table. He lay outside the gate of the rich man’s home and was covered with sores instead of purple linen. The fact that dogs—unclean animals—came to lick his sores added to his wretchedness and outcast status.

But the poor man has one thing that the rich man does not- the dignity of a name. Lazarus is the only person specifically named in any of Luke’s parables. The name itself is a variant of Eleazer, which means ‘God heals’ or ‘God helps’. The rich man is often referred to as Dives, a term derived from Latin for “rich man.” He is unnamed in the parable, however.

When both men die, their situations are reversed. Whereas the poor man “was carried away by the angels to be with Abraham”, the rich man found himself tormented in Hades. Lazarus now resides in comfort, while the rich man is cast out and endures agony. Lazarus once lay alone at the gate, longing for scraps of food; now the rich man looks across the chasm from Hades and begs for mercy. (Hades, or Sheol, is the Hebrew realm of the dead; in this case it is seen as a place of punishment.)

In an echo of words from the Magnificat (Lk. 1:51-53) and Luke’s Beatitudes (6:20, 24), Abraham’s response in verses 25-26 leaves no doubt that the situation has been changed forever. In life, the rich man had received “good things” and Lazarus “evil things”. Now the reverse is true, as the promises of God turn social and economic expectations upside down. Furthermore, the chasm that now exists between the two men is so wide that it cannot be crossed.

In death the rich man is now as powerless as the poor man had been in life. The rich man finds himself in this position because he misused his wealth and position. He could have helped Lazarus, but he did not. [Adapted from Synthesis: A Weekly Resource for Preaching, September issue.] The rich man is condemned for his indifference, not because he is rich. Indifference is his undoing. [Jesus Seminar, The Five Gospels, p. 361, 1997, Harper Collins.]

This parable could be an attack against the popular belief in Jesus’ day that wealth was an indication of being blessed by God; the attitude that poverty was punishment from God. Apparently some in Jesus’ day took this belief a step further and concluded that they had better not interfere with God’s punishment of such evil poor people—even though the Hebrew Scriptures are clear about helping the needy.

Lazarus is a man who can do nothing for himself. He can’t even keep the feral wild dogs from licking his sores. He depends upon the angels for transportation to Abraham’s side. In contrast, the rich man was able to take care of himself—to provide himself with the finest things. But it’s clear, one doesn’t have to be rich to be greedy and selfish and uncaring. We also shouldn’t conclude that the way to salvation is to be financially poor. The way to deliverance for the rich and the poor is to be “helped by God”—or, to use images from the ending of the parable, to hear the word and to change. [Adapted from Brian Stoffregen at crossmarks.com]

Years ago I was doing research with an eccentric psychologist in Memphis. He had a commission from an ad agency to discover what motivated dog owners to want their pets sedated. The ad agency was trying to land a large contract with a pet pharmaceutical company to run their campaign for a new drug for dogs. My partner and I interviewed 12 dog owners. We asked them if their dogs ever chewed up furniture or made messes in the house when the pet owner was away. Many said, “Yes. It really makes me mad.” When we asked them, “What is best about your dog?”, they all answered, “The way his whole body wags and he whimpers when I come in the door- he seems so glad and relieved to see me- I just love him for that.” 

So we were in a quandary – the pharmaceutical company wanted to offer a product to diminish dogs’ destructive urges, but we knew the drug couldn’t be perceived as dulling the dogs’ affection for the owners.

I combed through all the verbatim interview transcripts, looking for cues about the subconscious motives people were expressing. All of a sudden, a cue they repeated more than any other jumped out at me- it was ‘witnessed significance’. From the landmark book The Healing Spirit by Paul Fleischman: [The Healing Spirit: Explorations in Religion and Psychotherapy, Bonne Chance Press, 1989, pp. 5- 20] Witnessed significance is a universal need in every person. Religion has traditionally noted and responded to this need. At base the need is for God to know us, respond to us, for God to validate us as persons worthy of God’s attention. Humans can witness to the significance of others and in a sense, stand in for God. I concluded that for the dog owners, their companion animals were witnessing their significance, and in a way, expressing God’s love for the pet owners. The ad agency got the contract. And we got paid. They sold the new drug as a light mood suppressant, but that wouldn’t dull the dogs’ natural energy and effervescent love.

Indifference is the opposite of witnessing the significance of others. The rich man wasn’t condemned to hell because he was rich, but because he stepped around Lazarus time after time without noticing or responding. The dogs who licked Lazarus’ wounds were much more loving than the rich man. The rich man’s indifference condemned him. I like what Barbara Brown Taylor said, “Salvation is not something that happens only at the end of a person’s life. Salvation happens every time someone with a key uses it to open a door he could lock instead.”

When we read (sang) the psalm, we recited a promise from God, “Because you are bound to me in love…..I will protect you, because you know my name. I am with you in trouble: I will rescue you and bring you honor… and show you my salvation.” When we stand in for God, we live out these promises God makes to all humanity. With God’s help, we witness the significance of each being, particularly those who suffer from the indifference of the prevailing culture. We honor the neighbor who is missing her significance in God’s eyes. That’s our ministry in a nutshell. Lazaruses one and all.  

September 18, 2022

Proper 20 C – George Yandell

Amy-Jill Levine writes [in Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi (N. Y.: HarperOne, 2014): “Jesus knew the best teachings come from stories that make us laugh even as they make us uncomfortable. [Parables are] not tools for shaming or inculcating guilt, but for good hard lessons learned with a sense of playfulness.” We tend to domesticate the parables in order to control their meaning. “If the interpretation does not raise for us more questions, if it does not open us up to more conversation, if it creates a neat and tidy picture, we need to go back and read it again”. Parables challenge, provoke, convict, and amuse.

Today’s parable is a doozy. It does all the above- challenges, provokes, convicts and amuses. Over the centuries followers of Jesus have scratched our heads and gone to exhaustive lengths to try to understand, or explain away, what Jesus was (or was not) saying here. One writer suggests that this parable in particular, along with numerous other passages in Scripture, is more fully understood when viewed through the lens of humor. Unfortunately, the humor of Christ is usually overlooked as an aspect of his teachings. Laughter is the sudden perception of incongruity between our ideals and the actuality before us. [Adapted from Elton Trueblood in The Humor of Christ (San Francisco: Harper & Row, 1964.]

Jesus deliberately exaggerated to point out our foibles; he used hyperbole to clarify and increase our understanding; to reveal aspects of truth which would not otherwise be revealed; and to call attention to what would, without [humor], remain hidden or unappreciated. Truth, truth alone, is the end and the goal. [ibid]

Today the question from Jesus seems to be: Dishonest Steward or Shrewd Manager? Now here’s a surprise: The master praised the crooked manager! And why? Because he knew how to look after himself. Streetwise people are smarter in this regard than law-abiding citizens. They are on constant alert, looking for angles, surviving by their wits.

You might say Jesus was telling his hearers: “I want you to be smart in the same way—but for what is right—using every adversity to stimulate you to creative survival, to concentrate your attention on the bare essentials, so you’ll live, and not complacently just get by on good behavior.” [Adapted from Eugene H. Peterson in The Message Remix: The Bible in Contemporary Language, Colorado Springs: Navpress, 2003.]

One theologian suspects that Jesus set up a barter economy with the people who followed him. The feedings of the multitudes could have had that barter economy as their basis. They could exchange the necessities of life without entering the market place, avoiding taxes and looking after one another in the process. In that context one can ask: Who is this manager? Is he an unscrupulous crook who cooked the books and cheated his boss? Or did he outwit a corrupt system in which the rich were exploiting the working classes? Perhaps the master himself was a less than upstanding member of the business community. In contemporary context, he might have been the manager of a shady hedge fund or a Ponzi scheme perpetrator; or perhaps he hid company profits in tax-sheltered offshore accounts. [ibid]

Whatever the case, the steward’s quick thinking and ingenuity benefited not only him but ultimately his master, as well as the master’s debtors. Unquestionably, few passages of Scripture have created more conflicting views than this parable, especially since the steward is commended by his master for his actions. The story probes and tests the limits of our neat moral universe. [ibid]

One way to view the steward is to associate him with the underdog trickster figure of literature and folklore. Perhaps he could be likened to a Robin Hood character who stole from the rich to give to the poor. The Hebrew tradition is rich in underdog tales—the person who is least likely to succeed, and yet does. “Trickster narratives help us cope with the insurmountable and uncontrollable forces in our own lives, personifying and in a sense containing the chaos that always threatens.” This image held special appeal for Israel, since throughout its history, the nation held a self-image as underdog and trickster. [Adapted from Susan Niditch in Underdogs and Tricksters: A Prelude to Biblical Folklore, San Francisco: Harper and Row, 1987.]

Although we may not always condone the tactics of a trickster such as the steward, we can admire their pluck and willingness to take risks, and may even find ourselves cheering them on. [ibid]

That the steward in many ways did not really deserve to be commended may be a means of making the Gospel’s point. Grace is a surprise—as it was to the disciples. Grace comes anyway, even to the unredeemable—even the steward! The expedient actions of the steward—whether dishonest or shrewd—call to mind one of the Dalai Lama’s eighteen Rules for Living: “Learn the rules so that you know how to break them properly.” [Adapted from Frederick Houk Borsch in Many Things in Parables: Extravagant Stories of New Community (Philadelphia: Fortress Press, 1988.]

The paradox of the steward’s behavior can be summed up in this way: “The point of the Unjust Steward is that it’s better to be a resourceful rascal than a saintly schlemiel.” [Frederick Buechner in Wishful Thinking: A Theological ABC, N.Y..: Harper & Row, 1973].

In The Screwtape Letters by C. S. Lewis, the senior devil warns his apprentice: “If the fact ever gets out that you and I cannot stand laughter, then the game is up and over.” That is an apt way of understanding the steward’s actions, and his master’s acceptance of them. If you can’t laugh at the way God acts on occasion, how can the impishness in creation be accepted? It seems to me that the parables can be read as high and holy jokes about God and about humans and about the Gospel itself as the highest and holiest joke of them all. [Adapted from Frederick Buechner in Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale, N. Y.: Harper & Row, 1977.] In one of her visions, or “showings,” the 14th-century Christian mystic Julian of Norwich “laughed greatly” for she “understood that we may laugh to comfort ourselves and rejoice in God, because the devil is overcome.” 

September 11, 2022

Proper 19 C – George Yandell

There’s a certain excess in Jesus that I used to find outrageous, but increasingly now find tremendously joyful. He zaps helpless fig trees. He sleeps on the fantail of a boat in a hurricane. He feeds thousands with next to nothing. He praises a shepherd who’d ignore 99 nearsighted, beetle-brained sheep just to go after one that’s lost. He heals. He admonishes. He predicts, he indicts. He commends a poor widow who finds a lost coin and spends whatever others she has left just to celebrate. He makes one wonder whether the gospel’s not only about change, but also about small change.

And this is the son in whom God is proud and to whom God also wants us to listen? This is the one for whom we should seek in our neighbor? This is what happens when the Word becomes flesh? This is the Way, the Truth, the Life? The Christ? Well… Yes.

It’s no wonder the tax collectors and sinners were curious. The prophets were easy to ignore, but not this. They could identify with Jesus if for no other reason than his apparent profligacy, a kind of recklessness that in a way confirmed their own. And it’s no wonder the religious leaders and their minions got even stiffer necks than usual. One audience with him, and all their careful religion – school curriculum was either ready for rewrite or else down the drain.

Is there any conceivable message for us, his church, his disciples, those of us gathering together Sunday in and Sunday out in his name? On this anniversary of 9-11? Maybe. Perhaps the tithe is more like ninety percent than ten. It’s all finders-keepers with the rest. [adapted from Lane Denson sermon 9-16-07]

Even seemingly simple stories are not always what they appear to be. Jesus in his ministry was a master of ‘creative indirection’—an original and perceptive rabbi. His methods and his ends are not as transparently clear as some interpretations would have it. Today’s parables are an example of this.

The story of the lost sheep can relate to individual as well as corporate salvation. “I once was lost, but now am found…….”, but that’s not Jesus’ point here.  The shepherd goes after the lost sheep not only to save her, but more importantly to save the other ninety-nine. The other 99 cannot achieve wholeness apart from the 100th. In this passage, there is no individual salvation or blessedness—no rugged individualism, no rejection of the vulnerable and useless. The majority cannot be saved apart from the well-being of the minority. This is God’s wisdom, which confounds the wisdom of self-interest. Jesus is all about politics here—the politics of salvation, which must embrace all of us, body, mind, and spirit, for any of us to be whole. [Adapted from Bruce Epperly in Synthesis for Sept. ‘13]

Discovering the lost coin is essential to the completion of the other nine coins. The many are incomplete without the one. The one is lost not by choice, or foolish wandering, but by being caught in cracks. A peasant woman had ten coins, which might have had holes in them so that they could be worn as a necklace (as was the custom). Thus the loss of one of them could have spoiled the beauty of the necklace’s design. [The above adapted from King Oehmig, Synthesis, Sept. ‘13]

There is an obvious social commentary here:  how many persons are lost because no one notices, no one cares, no one offers support or welcome? A healthy society or church does not abandon anyone—no child is truly left behind in the inner city or rural Appalachia. The church is called to a style of hospitality that seeks rather than waits, that goes out to find the lost rather than expecting them to come to us. For whom are we to look in our communities? The church doors are open to let us out—to have Bible studies at Starbucks or Pub Theology at The Old Mule House, to prepare meals for hungry children in our county to eat over weekends, to advocate for the voiceless. God’s joy comes from people finding a home, from the lost completing the lives of the found. Our salvation and wholeness depend on the lost being found & welcomed. [ibid]

The Qumran Manual of Discipline was one of the first Qumran scrolls to be discovered. It was designed to protect the purity of the community’s Hebrew fellowship. A member who committed even minor infractions was excluded from the sharing of the common meal for the duration of repentance. And there was no possibility for letting outsiders partake of the sacred meal.  Almost everyone at the time would refuse to eat with known sinners who did not try to live according to the received patterns. In fact, most Qumran people chose to have as little contact with the unrighteous as possible.

Jesus was different. He sought out the acknowledged sinners of the community, so that they began to feel comfortable in his presence. He could speak their language. And, of course, you can’t do anything for people whose company you carefully avoid. It would have been possible for Jesus to argue the issue within the religious community—and perhaps to cite examples from the lives of the prophets. But Jesus had a better idea. He stated a hypothetical question in story form. For us, the compelling point in these two stories is that the disciples of Jesus cannot afford to keep their distance from the people around them who are not living by the Lord’s standards. [ibid] They complete our mutual salvation, salvation here and now as God’s kingdom becomes present.