Proper 15 (A): Come Closer to Me

Proper 15 (A): Come Closer to Me

Genesis 45:1-15

By: The Rev. Jazzy Bostock

I love the story of Joseph. I think it’s because I’m partial to musicals – and the musical, “Joseph and the Amazing Technicolor Dreamcoat” is one of my favorites. Whatever the reason for my initial love of this story, there are always lessons to learn from it. In the story of Joseph, there are themes of betrayal, family dysfunction, oppression, rising from the ashes, and, perhaps most unlikely of all, forgiveness and reconciliation.

In the portion assigned for today, we meet Joseph close to the end of his story. After having been brutally betrayed and sold into slavery by his brothers, he is taken captive to Egypt. After a period of imprisonment, he rises into one of the top-ranking officials in Egypt because of his ability to interpret dreams for the Pharaoh. His brothers, meanwhile, have fallen on hard times – there is a famine in the land—and their only hope is to go to Egypt and beg for mercy and assistance. Joseph recognizes them, but they don’t recognize him. In our reading, Joseph makes some admirable choices: first, to reveal who he is to his brothers; and second, to treat them with love and kindness, despite the cruel ways they treated him.

As I read through this passage, the part that stood out to me was when Joseph says, “Come closer to me”. In those four words, I think we see the beginning of reconciliation. “Come closer to me” is an invitation, a digging in, a pulling near. How often are we bold enough to ask those who have wronged us to come closer? Our human instinct is surely to pull away – to retreat, reject, and distance. And yet, here we have a man who has endured unimaginable hardship at the hands of his own brothers, and when faced with an opportunity to retaliate, he chooses instead to reconcile.

None of us, I hope, have been through the particular kind of excruciating betrayal that Joseph went through. And yet many of us have been hurt – by those we love and by those we don’t know very well. So often, in that hurt, we recoil; we retreat into our shells. This reaction is completely normal. It comes from a place of self-protection, and fear of being further hurt. But when we do that, the distance in the relationship widens. When Joseph is confronted by his brothers, instead of recoiling, he pulls in to close the gap in the relationship.

What would it look like, I wonder, to invite people who have wronged us to come closer to us? There are, of course, situations when reconciliation and “coming closer” are not possible—such as when doing so may put us or those whom we love in danger. Indeed, sometimes the wrongs other people cause are deeply personal and painful. But often, particularly in our current political climate, we harbor resentment towards others because they don’t believe the same things we do. We harbor resentment because of who someone chose to vote for, or what they believe in. The algorithms on social media make it so easy to let space creep in between us – to widen the chasm, instead of closing it.

One of my favorite prophecies in Isaiah says that those who offer their food to the hungry and work for liberation will be called the repairers of the breach. In our world, we live in the breach. Far more seems to separate us than unite us – and all of us are caught up in a web of distance, confident that the only way to treat others who are different from us is to create chasms between us, judging one another by our own standards.

But our world needs repairers of the breach. We need people to call, “come closer to me” after there has been a hurt, or a wrong. Joseph looks at his brothers who have wronged him – but who are now starving, and hungry – and he calls them in closer. As Christians, our call is to have the courage to do the same – to call in those who are hungry, those who are on the margins, those who have faced oppression. We are to call in those who think differently, those who voted differently, those from different racial and economic vantage points.

I love this story of Joseph because of the model it gives of what it might look like to live, reconciled. I pray that we all might learn to say and to live the words, “Come closer to me.”

 

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The Rev. Jazzy Bostock

The Rev. Jazzy Bostock is a kanaka mail woman, who loves walking barefoot, the warmth of sunshine, and planting seeds in her garden. She serves as a curate at St Peter’s Episcopal Church in Honolulu, Hawaii and is in her second year of priesthood. Serving God’s people is a joy and a privilege, and she laughs along the journey daily.

Proper 14(A): Jesus Loves You

Proper 14(A): Jesus Loves You

Matthew 14:22-33

By: The Rev. Jacob E. Pierce

There’s a man in Charlotte known as the “Jesus Saves Guy.” Before the pandemic, he would stand on the corner of Trade and Tryon streets in center city and bellow with all of his might, “Jesus saves! Jesus Christ loves you! Jesus saves!” He now drives a rickshaw through my neighborhood of South End, loudly proclaiming the same message, “Jesus saves! Jesus loves you!”

As of late, I’ve been feeling quite overwhelmed due to the demands of parish ministry and the challenge of working from home. My daily life feels as if it’s on repeat like the movie Groundhog Day. Coupled with the news of rising Coronavirus deaths, the lack of political leadership at the federal level, and a nation coming to terms with the evils of White Supremacy, it’s enough to wear on all of us.

Earlier this summer, as I sat at my dining room table, deep in sermon-writing procrastination, I felt like I had nothing to offer; no words to say. I felt hopeless and humbled by events outside of my control. And then I heard the rickshaw. “Jesus saves! Jesus saves! Jesus Christ loves you!”

In the gospel appointed for the Tenth Sunday after Pentecost, the disciples find themselves caught in a storm. Battered by the waves with the wind against them, Jesus arrives walking on the water. The gospel tells us they were terrified, and they cried out in fear. But Jesus says to them, “Take heart, it is I; do not be afraid.”

“Do not be afraid” is one of the most frequent commands in scripture. It is spoken to Abram as God promises to make him a great nation. It is spoken to Hagar just after she and her son are cast out and discarded. It is spoken to Moses as he leads the children of Israel out of bondage in Egypt. It is spoken by the prophet Isaiah as Israel is held captive in Babylon. It is spoken to the Blessed Virgin Mary when she is told she will conceive a son. It is spoke to Saint Joseph in a dream. It is spoken to the shepherds in the fields. It is spoken by Jesus to his disciples.

I have heard many sermons about what happens next in this story. Most have focused on Peter’s lack of faith and perhaps that is where we should focus. After all Jesus says to Peter, “You of little faith, why did you doubt?” But from my reading of the text I am not certain if Peter’s lack of faith is from fear of the waves or from his certainty that he could walk on water too.

Dr. Mark Vitalis Hoffman, professor of Biblical Studies at United Lutheran Seminary, contends that the gospel writer might be trying to demonstrate Peter’s over confidence, his lack of faith in Jesus, who alone can walk on water and calm the seas. [1]

I don’t know about you, but that sounds like a much more reasonable invitation. Quite honestly, I don’t want to walk on water. I’d rather trust the One who can.

Perhaps, preachers, Jesus is calling us to embrace our helplessness in this moment, to trust that he alone can calm the storm around us. Perhaps, Jesus is reminding us that no matter what happens in the world around us, or in our own lives, we belong to him. As St. Paul wrote in his letter to the Romans, “So, then, whether we live or die, we are the Lord’s possession.”

This is the promise of our baptism. Through the waters of baptism, we are marked as Christ’s own forever. Jesus will never abandon us, and we belong to him. We don’t need to learn how to walk on water or beat ourselves up when we get overwhelmed by the waves around us, because even if we look away for a moment Jesus will catch us.

Many of our parishioners are overwhelmed. Many are facing the loss of a job or the death of a loved one. They might be behind on their bills and uncertain of the future. They don’t need to hear a message that promises if they simply keep their eye on Jesus, they can do the impossible like walk on water. Perhaps, the message they need to hear is that they belong to Jesus, he has them, especially when they’re sinking.

We don’t have to walk on water. Trust the One who can. Do not be afraid because Jesus saves.

 

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The Rev. Jacob Pierce

The Rev. Jacob Pierce is Rector of St. Peter’s Episcopal Church in Charlotte, North Carolina. He is a graduate of the University of North Carolina at Charlotte and Virginia Theological Seminary in Alexandria, Virginia. He served as Curate at Holy Comforter Episcopal Church and as Associate Rector at St. Peter’s before his call to become Rector there this spring. He lives in South End with his husband, Adam Santalla Pierce, and their dog Hamlet.

 

 

 

 

 

[1] Mark G. Vitalis Hoffman | 5 Comments, “Commentary on Matthew 14:22-33” – Working Preacher – Preaching This Week (RCL), http://www.workingpreacher.org/preaching.aspx?commentary_id=985.

 

Proper 13(A): Jesus’ Grief

Proper 13(A): Jesus’ Grief

Proper 13A: Jesus’ Grief

Matthew 14:13-21

By: The Rev. Ann Dieterle

***Editor’s Note: This Essay Originally Ran in 2017***

How many times does the lectionary pick up a gospel reading with some form of the phrase that begins the selection for this proper: “after he heard this…?”

Especially in instances where the lectionary does not treat the text sequentially, as is the case here, it’s important to explore exactly what it was that Jesus heard. In this instance, he heard about the death of John the Baptist in a gruesome affair involving his head being delivered to Herod’s wife, Herodias, on a silver platter. It seems that John had gotten on Herodias’ bad side. Beware the thin skin of politicians. This had to have been on Jesus’ mind as he withdrew. To a deserted place. By himself. In case you missed any of the clues that Jesus went to be alone, Matthew drives the point home in a redundant manner.

The place that I connect with Jesus in this text is not in the Eucharistic metaphor but in his grief. One imagines that he is mourning the death of his cousin and forerunner. My father died rather unexpectedly about 2 months ago at the point that I am writing this entry, and so it is inevitably the lens with which I view Scripture right now. We don’t know how long Jesus stays in the deserted place by himself but it reads as a brief interlude. He doesn’t get a lot of time and space because the crowd follows him on foot along the shore.

You know, with 2000 years of Christian history and living in a Judeo-Christian society, we might take these stories and the divinity of Jesus for granted, forgetting that he was also human. He must have felt the emotional, spiritual, and physical fatigue of his grief- compounded by the fact that this foreshadowed his own execution. Yet in the midst of it all he sees the crowd and has compassion for them.  And he resumes his work of curing the sick.

I had to do a funeral very shortly after I returned from burying my dad, and on the 2-month anniversary of his death I was in the cardiovascular ICU with someone who was in critical condition—this was the same kind of unit in which my dad spent the last 24 hours of his life. It takes extra emotional energy now to be present and the recovery time for me after these moments is significant. And so I wonder what was the cost to Jesus to do this? To show up in this moment and be present to the crowd and to his disciples? Have you had an experience like this? And more to the point—what members of your congregation have had experiences like this? “The show must go on,” right? Do we ever afford ourselves the quiet and the space to do life’s essential work? Whether that’s grief? Joy? Or something else? I did withdraw to a deserted place by myself and that is following Jesus’ example as much as anything else in the Gospels.

Maybe when the disciples asked Jesus to send the crowd away into the villages, they’re not dismissing them so much as trying to build in some space and rest for Jesus. We don’t know of course, but surely they are surprised at Jesus’ response: “You give them something to eat.” Can you just see the expression on their faces change from concern to shock? And then maybe the shock turns into incredulity.  The translation from Greek to English ‘we have five loaves and two fish’ is pretty straightforward but I think the translation from thought to words was something more like “are you freaking kidding me?”

One of the challenges of preaching on this proper is that this is such a familiar story.  In an entry in the periodical Christian Century, Lauren Winner recommends reading Scripture in a location different from what you’re used to. I did this and I found myself wondering—were there really 5000 men plus the women and children? Or did the disciples overestimate the size of the crowd because they underestimated their ability?

And what about that crowd? What did it feel like to be fed from this abundance?  Were they even in on the miracle or was that simply between the disciples and Jesus?

One other aspect of the text that we miss if we go by the lectionary rather than read the Gospel all at once is that an almost identical situation comes up shortly after this takes place.

Fast-forward to a few paragraphs later in Matthew’s gospel. It’s hard to tell how much time has passed though Jesus has been in several other towns before finding himself back along the Sea of Galilee, and this is what happens:

“He went up the mountain, where he sat down. Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ (Matthew 15:32-39)

And the disciples just did this a few paragraphs back, so naturally their response is:

“We’re on it, Lord! We’ll see how many loaves of bread that we can find and maybe someone has a few fish that they’ll share. We’ll bring that to you so you can bless it and we know we’ll end up with a feast and plenty of leftovers…”

Yeah right. You’ve done the reading so you know that’s not what happened at all.  Instead, the disciples said:

“But Jesus, Panera is closed now and the grocery store’s too far and you know the restaurants won’t do separate checks…”

Or something like that. I’m paraphrasing.

Jesus must have a bottomless well of patience, because goodness knows the disciples. Just. Don’t. Get it.

But there is good news in that for us. No matter how many times we have to relearn the same lesson. No matter how many times we make the same mistake. No matter how many times we miss an opportunity. 

Jesus has patience with us—and we always get another chance to gather the loaves and fishes, and to share in the feast.

Picture1The Rev. Ann Dieterle is the Rector of St. Paul’s Episcopal Church in Wilkesboro, North Carolina. She enjoys walking with her goldendoodle, Gordon, throwing culinary theme parties for her friends, and is a proud Star Wars nerd. Ann graduated from Sewanee and Florida State University, and hopes to add Australia to the list of continents she’s visited before 2020.

Proper 12(A): Sighs Too Deep for Words

Proper 12(A): Sighs Too Deep For Words

Romans 8:26-39

By: Kristen Leigh Mitchell

On April 6, 2020, Maria Cain got word that her sister Franca Panettone, a 46-year-old woman with Downs syndrome, died alone in her hospital bed after several days on a ventilator battling COVID-19.

Sighs too deep for words.

On May 25, 2020, witnesses watched in horror as a 46-year-old black man named George Floyd was murdered by a white police officer, who knelt on his neck for 8 minutes and 46 seconds, choking him as he cried out for his breath.

Sighs too deep for words.

As cases of coronavirus continue to rise in the United States, robbing people of breath and life, and as more and more white people come to an awareness of the systemic racism and white supremacy that have robbed black people of breath and life for over 400 years, we find ourselves at a time when we need the Spirit to intercede for us with sighs too deep for words.

The NRSV translates the Greek word στεναγμός as “sighing,” but the more common translation is “groaning.” The word specifically implies the groans of those in distress.

I am a chronic anxiety sufferer. I have experienced panic attacks for nearly two decades. Over the years, my anxiety has manifested in a number of different ways, but one of the most common is a feeling of tightness in my throat. This “choking” sensation, common among anxiety sufferers, is actually where we get our word “anxiety.” It comes from the ancient Latin root angere, meaning “I’m choking” or “I can’t breathe.”

One of the things that I have learned over the years as both a chronic anxiety sufferer and a Christian is that it is extremely difficult for most people to integrate anxiety, anger, and sadness into their understanding of a “spiritual” or religious life. Particularly among white people, “spirituality” is often associated with peaceful feelings, calmness, quietness, and being nice. Sadness, fear, and anger are understood as “sinful”… they lead to “the dark side.” It is for this reason that many people cannot conceive of the relationship between spirituality and social justice, or between religion and the public square. Consequently, many “spiritual” people respond to the totally justified anger, fear, and grief of black people with dismissive platitudes about love, nonviolence, and the need for inner transformation, while many “religious” people respond to the totally reasonable, medically-informed anxieties about the spread of a deadly disease with denial and the demand to return to public worship.

Of the many cultural trends that have dominated the American religious landscape over the last century, the “positive thinking” movement remains one of the most insidious and pervasive. Often associated with Norman Vincent Peale and the Religious Right, the origins of this movement do not necessarily lie within Christianity itself, but in the Transcendentalism of the mid-19th century and the New Thought movements of the early 20th century, which offered a uniquely American interpretation of Hinduism that linked modern capitalist ideals to the belief that individuals could earn God’s (or “the universe’s”) favor through positive thinking and the avoidance of “negative” thoughts. These ideas have given rise not only to the multibillion dollar secular mindfulness industry, which promotes individualistic self-help through the consumption of trendy, positivity-based “spiritual-but-not-religious” practices, but also to the hyper-individualized “feel-good” version of Christianity that has given us megachurches, the prosperity gospel, and the Christian pop of “positive and encouraging K-Love.”

While we may easily chortle at the saccharine spirituality of ultra-spiritual guy or the Precious Moments chapel, this tendency to split off from our so-called “negative” emotions in order to avoid conflict and pain is as common in “progressive” Christian circles as it is in evangelical communities and the SBNR “love and light” crowd. Mainline churches have also been guilty of using spirituality to ignore the cries of the those who can’t breathe. I can’t count the number of times mainline clergy have tried to use Matthew 6:27 (“who of you by worrying can add a day to his life?”) in a misguided attempt to control or suppress my anxiety (seriously people… stop doing this). Conversations about mental illness are shut down in mainline church contexts almost as swiftly as conversations about death (“It was all a part of God’s plan”) and conversations about systemic racism (“Why cause trouble by bringing up the negative?”).

In 1984, Psychologist John Welwood coined the term “spiritual bypassing” to describe this habit of using “spiritual” beliefs and practices to avoid dealing with painful feelings and uncomfortable realities. “Part of the reason for this,” writes Robert Masters, “is that we tend not to have very much tolerance, either personally or collectively, for facing, entering, and working through our pain, strongly preferring pain-numbing ‘solutions’, regardless of how much suffering such ‘remedies’ may catalyze” (click here for more information about spiritual bypassing).

Christian clergy, cognitive behavioral therapists, “wisdom” teachers, motivational speakers, and New Age gurus alike have taught us that the path to healing entails a process of learning how to transform and/or replace “negative” emotions with “positive” ones. But as Sri Lankan philosopher of psychology Sahanika Ratnayake writes in The Problem of Mindfulness, “the focus tends to be solely on the contents of an individual’s mind and the alleviation of their distress, rather than on interrogating the deeper socioeconomic and political conditions that give rise to the distress in the first place.”

Indeed, a growing body of research suggests that while spiritual “techniques” may be helpful in offering short-term relief from everyday stresses, they are largely counterproductive for navigating anxiety, depression, and anger, precisely because these emotions are often rooted in experiences of trauma, abuse, neglect, and oppression. Attitudes of suppression or even “nonattachment” can impede the kind of direct confrontation with the pain that is necessary for long-term healing and social transformation.

At this moment in our communal lives, it is critical for religious and spiritual people to begin to understand that our “negative emotions” are not exclusively anger, sadness, and fear, but any emotion to which we become overly attached. Calmness, peace, love, and hope can all become extremely negative and toxic when we cling to them at the expense of acknowledging painful truths. In fact, numerous studies have demonstrated that the primary shared trait among psychopaths is a profound lack of anxiety, fear, and sadness. Thus, spiritual and emotional well-being does not extend from a steady, zen-like state of calmness, but from an emotional fluidity that allows for an engagement with the full spectrum of reality.

Perhaps we can forgive our wayward SBNR friends for being swayed by feel-good cultural trends. But as Christians, we ought to know better. We know from the Biblical witness that there can be no love without justice, and no justice without a humbling of those in power and a lifting up of the lowly. Ours is a God who despises the false optimism and “positivity” of those who sing songs of praise while ignoring the cries of the poor and the oppressed. Ours is a God who abhors those who honor Him “with their lips” but who meanwhile “make someone out to be guilty,” by ensnaring the defender in court, “and with a false testimony deprive the innocent of justice.” (Is. 29: 13, 21). Through the life, ministry, and teachings of Jesus, we have come to know a God who was born into poverty, a God who wept, a God who got angry over religious hypocrisy, and a God who even despaired of God while he was suffering and dying unjustly at the hands of those in power.

When the Holy Spirit intercedes for us in times of distress, it is not with platitudes of prosaic positivity, but with the wordless groans of empathic lament. Any spirituality that does not make room for anger, sadness, and fear is not a truly Biblical “spirituality.”

Because what happens when those groans go unheard and unacknowledged?

What happens when the grief and the fear and the anger are ignored?

What happens to a dream deferred?

Does it dry up like a raisin in the sun?

Or fester like a sore—and then run?

Does it stink like rotten meat?

Or crust and sugar over—like a syrupy sweet?

Maybe it just sags like a heavy load.

Or does it explode?

—Langston Hughes, Harlem

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Kristen Leigh Mitchell

Kristen Leigh Mitchell, M.Div. is a freelance writer, theologian, and indie-folk singer-songwriter based in Asheboro, North Carolina, where she lives with her husband, the Rev. Joe Mitchell, and their dog Casey. Kristen graduated from Union Theological Seminary in New York City in 2014, where she focused on theology and the arts. Kristen leads classes, retreats, and workshops, and regularly performs music at venues across central North Carolina.

Proper 11(A): If the Lord Tarries and the Creek Don’t Rise

Proper 11(A): If the Lord Tarries and the Creek Don’t Rise

Genesis 28:10-19a

By: The Rev. Dr. Hannah Adams Ingram

2020 is not the year that we lost control. 2020 is the year that we lost the illusion that we were in control in the first place. The comforting habits we had formed were disrupted. The plans we had made were gone. While this felt new, like we had just now been tossed into a sea of uncertainty, the truth is that the plans we made were always conditional; the daily norms were always just for today and maybe until something changed again.

I’m reminded of the colloquialisms of my elders in the faith: “If the Lord tarries…” or “God-willing and the creek don’t rise.” I’ve wondered before if this strand of my forbears’ faith was rooted in pessimism or whether it was realism—after all, the old country Baptists that trained me up as a child had seen some things. They had seen sickness, war, and poverty up close and personal. Not only did the Bible tell them God was going to return someday, triumphant over these big worldly sins, but they had seen death enough to know on a deeper level than naive optimistic Hannah that no day, no moment was guaranteed. If the Lord tarries… maybe we’ll have that big party or event or vacation. Or maybe there won’t be any tarrying and our plans will go out the window.

In 2020, a new generation of folks are learning that plans and habits are conditional, and this is disorienting. This disorientation has real effects on our mental and emotional health. Lest you think I’m glorifying the Christian version of non-attachment that puts an asterisk on every single hope for earthly joy, I’m actually very concerned that living life in a constant state of perceived threat takes a toll on a person. My own family lineage has anxiety interwoven with the Baptist faith—both passed on to us through generations of the faithful who were God-fearing and world-fearing simultaneously.

What I see in the texts for this week, then, is assurances to an anxious people about who God is. To Jacob, God said, “I am the LORD, the God of Abraham your father and the God of Isaac.” God goes on to say to Jacob in his dream, “Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.”[1] When Jacob awoke, he exclaimed, “”Surely the LORD is in this place–and I did not know it!”

God is in this place. God is with us, wherever we go. This theme continues in the 139th Psalm: “Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.” In a time that seems uncertain because of pandemic and unemployment and persistent racism, God insists on God’s presence, and the psalmist testifies that there are no limits to this presence. I am particularly struck by the line, “If I make my bed in Sheol” as it implies my own agency in the building of the bed in the place of death, and yet, still God is there. Because there are various human contributions to the pains and sufferings that are being felt on a global scale, this assurance that God does not abandon us even when we’ve made our own bed in Sheol is specifically reassuring. I do not know what 2021 brings, but I know that here in this moment, as bad as it is or as anxious as I am, God is here.

Even the other psalm, Psalm 86, praises God as “merciful and gracious, slow to anger and abounding in steadfast love and faithfulness,” which is another message of hope in the face of human-exacerbated crisis. I often imagine God as the parent who cares for all people (Wisdom of Solomon 12:13) but possessing more wisdom and perspective than we have in our youth. And so, this image I have for God as parent is compassionate for the mistakes we make along the way even while pushing and teaching us to do better. Likewise, the Romans text names us as children of God who call out to God as Abba, a term of parental endearment.

Where can the beloved toddler go where their parent will not be with them? What could the child do to cause the holy parent to abandon them? Our plans are on shifting sand, and even our human relationships with parents sometimes fail us, but God does not. Whether the Lord tarries or not, God does it with us, side-by-side. That is good news in 2020.

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The Rev. Dr. Hannah Adams Ingram

The Rev. Dr. Hannah Adams Ingram serves as the Director of Religious Life and Chaplain of Franklin College in Franklin, Indiana. She grew up in non-denominational evangelical land and is now an ordained minister in the United Church of Christ. She earned a BA from Anderson University, a Master of Theological Studies at Emory University’s Candler School of Theology, and a PhD in Religion and Psychological Studies from the University of Denver and Iliff School of Theology. Her areas of interest include education, practical theology, and escaping overthinking by baking, crafting, and watching TV.

 

[1] Right now, my spirit is stirred by these assurances of who God is, but a different part of me wants to preach a sermon called, “The Father Dreams, Too,” since often it’s Joseph who is considered the dreamer and interpreter of dreams. Jacob’s got some big dreams himself though, both this week and in a couple weeks depending on how you interpret his wrestling with an angel.

Proper 10(A): No “Us” Versus “Them”

Proper 10(A): No “Us” Versus “Them”

Genesis 25:19-34

By: Colin Cushman

This passage involving Jacob and Esau, and the birthright traded for pottage, is one of the famous stories of the Genesis tradition. However, while this is quite familiar passage for those of us steeped in the Bible, there are definitely parts of it that we pay attention to and parts that we gloss over. I would like to poke around those murky areas to see what they can teach us, specifically about our relationship with the Other.

From the very beginning of this passage, we see that we are talking about how groups of people relate. Notice, for example, verse 20. Twice within the course of one sentence, the author here reiterates that Rebekah, a major matriarch of The Chosen People, is a foreigner. She’s an immigrant who married into the family. We cannot tell the story of our sacred history without including the story of immigration and inter-racial marriage. The passage insists that we must recognize the role of the foreigner in making us who we are today. Adopting this perspective then opens up a significant theme in our passage: foreigners and relationships between peoples.

Take, for example, the oracle given by God in verse 23. God makes it clear that this story is not just an anecdote about two individual people. It about nations and their relationship with one another. We are talking about groups of people and how they interact with one another.

And what group of people are we talking about? Well, obviously Jacob is Israel (as his later name change makes clear). In verse 30, we learn, in a rather ungainly construction, that Esau here really is referring to Edom (the neighbor to ancient Israel). So the author tells us that there are two people groups: Israel and Edom. Except, in reality, there might not be. The thing is, as we learn more and more about the region from archaeology, we are learning that, as a matter of fact, Israelites and Edomites were not all that different from one another. As much as the powers that be wanted a clear-cut, nonporous line demarcating who is really an Edomite or an Israelite, in reality, there were a bunch of different families and tribes, all of whom were operating more or less independently, and they may or may not have wanted to be lumped into that label of “Edomite” or “Israelite.”

The story serves an etiological function: it explains why things are the way they are. What is the situation that it is explaining? It’s not immediately clear. Were the “modern day” (at the time of writing) serving under Israel? Did Israel see them as inferior to themselves? If so, this story would give justification for this ethnocentric view.

Interestingly, though, scholars think that the name and nation “Edom” did not actually originate from Esau, as claimed here, but was pre-existent. However, right around the time that this story was being written down, the nation of Edom was consolidating and becoming an actual nation, so it was very important for the Israelites to clarify who was and wasn’t actually an Israelite. Thus, we have a story that is actively and intentionally involved in the process of boundary-defining and community-constructing, specifically designed to explain who “we” are and why we’re better than “them.”

Even if this story is telling about the inferiority of the Edomites, though, it certainly does not appear to be the standard criticism leveled against Esau. He seems much less of an evil person who rejects all that is of value, and more of a bumbling, idiotic drama queen who makes stupid decisions.

Take for example this anecdote with the food in verses 29-34. Esau comes home from the field hungry. Presumably, dinner would be served soon enough—he belongs to a rich enough family. However, this is not good enough for him. In a fit of melodrama, he claims that he is starving to death. Jacob seizes on his hyperbolic state to con his brother out of a massive amount of money and the spiritual blessings due to the favored child.

Esau came in starving. He saw a pot of red food. What would he have assumed other than that this was a rich, protein-filled meat stew? What other foods are red? But instead of at least getting a fancy meal for his birthright, he learned too late that it’s simply red lentils.

And yet it doesn’t particularly seem to matter to him! Examine verse 34. The writing style is much different. We’re just given a rapid-fire list of actions, as if Esau were rushing through them as fast as possible. He doesn’t even understand the import of what he just did. He doesn’t have regrets. He’s just hungry and will do whatever he needs to satiate that hunger.

We learn that Esau is not good at weighing options and that Jacob is a con man. And yet, somehow, out of all of this, we are apparently supposed to choose Jacob (=Israel) as the good guy, whereas Esau (=Edom) is deserving of our wrath. (That is certainly what the Hebrew prophets choose, as they direct a disproportionate measure of God’s wrath toward Edom.) Even this anecdote, which is supposed to be another brick in the pedestal elevating Israel as the superior nation, fails to do so and simply muddies the ethical water.

These kinds of stories are the kinds of tales that groups throughout the ages have told to prop up one group above another. These stories function to try to create firmer and firmer boundaries between the self and the Other. They try to erase the existing similarities, which muddy the boundaries between “in” and “out.”

In our current historical moment, in which we experiencing the blossoming of xenophobia and nationalism, it is worthwhile noting that, even in the sacred stories we create about “us”—who we are, where we came from, why things are the way they are—these stories are inextricably linked to the presence of “them.” As much as we try to define ourselves as a self-contained entity, the inherent interconnected nature of the very identities that we are constructing betrays our project. As many non-western folks throughout the ages have insisted (against the values held sacred by western individualism), we are inextricably bound together in a network of mutuality (to paraphrase Martin Luther King, Jr.). No matter how much we think that ”we” as a people are better than “them,” we can never lose sight of the fact that our very nature is intertwined with theirs.

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Colin Cushman

Colin Cushman currently is the camp director at Camp Indianola in the Seattle area. He has previously worked as a pastor at local churches. He loves teaching the Bible and helping people to find meaning from even the most obscure parts of the Bible.

 

Proper 8(A): It’s All Held by God

Proper 8(A): It’s All Held By God

Psalm 13

By: Anne Moman Brock

I’m glad I’m not the only one asking the question “How long, LORD?” It’s a daily question for me, one that remains unanswered.

How long, LORD, until I can hug my family and friends again?

How long, LORD, until income is secure for all people?

How long, LORD, until we can trust those making decisions on our behalf?

How long, LORD, until health care is available to all?

How long, LORD?

 

David laments as I lament:

How long, LORD? Will you forget me

forever?

How long will you hide your face

from me?

How long must I wrestle with my

thoughts

and day after day have sorrow in

my heart?

How long will my enemy triumph

over me?

I don’t need to write pages and pages in my own journal, I can just let David do the writing for me! Is it comforting to know that humanity has faced this kind of discomfort from the beginning of time or is it depressing to know this is how it will always be? Yes.

I think we’ve all had a moment of lament like this (or several) over the last few months: God, where are you? Have you forgotten us? Have you given up on humanity? We need you — where are you??

And if that weren’t enough, we’re home day after day wrestling with our never-ending thoughts: When is it safe to go to the grocery? Why do we have to wear masks? Yes, I’ll wear a mask, but I won’t like it. How many more meals must I cook myself? I miss my friends.

And still more is piled on as I scroll through social media and see hatred continue to spread: Why are they behaving like this? When will truth be a given? Who is my enemy right now? I’m so confused. Who is the right person to listen to?

There’s a reason this psalm, along with all the other laments, are included in the Bible. They are valid. They are real. They are us. I have permission to voice all of my feelings, not just the ones that make others feel good. God gives us space to cry and be angry and moan and groan. Our feelings are valid. We can bring our whole selves before God without worry of rejection.

I appreciate that David laments and that he doesn’t end there. He allows himself the space for despair and desolation, but he keeps going through it to a place of consolation. He doesn’t let the lament have the last word. However, just before he turns to praise, he states his complaints and his worries. He acknowledges his fear and anxiety around failure. He puts it all out there, and then…

David ends with praise. Will I end my litany of fears, anxieties, and lament with praise too?

But I trust in your unfailing love;

my heart rejoices in your salvation.

I will sing the LORD’s praise,

for he has been good to me.

Every night as I lay my head on the pillow, I name at least three things from the day for which I give thanks. This daily practice has saved me for over three years now. There are some nights when I have to “stretch” to find something I’m grateful for (i.e. this pillow), but for the most part I can name way more than three. I’m glad to know David had a practice of gratitude as well.

Now, we don’t know how long it took David to write this psalm. We don’t know how long it was ruminating in his mind before he spoke it out loud. He may have been in that space of despair for quite some time before he moved into praise. Reading it in the Bible makes it look like everything happened at once… but we don’t know.

I know for myself that it might take days, weeks, months, even years, before I can find the heart space to praise God in the midst of a hard time. Praise doesn’t naturally come out of my mouth when I’m hurt and scared and uncertain. I have to be intentional about it, which is why I make myself practice gratitude every night, whether I feel like it or not.

If you’re not in the place of praise today, that’s okay. I’m not sure David was right away either. Whether you’re asking How long, LORD or singing God’s praise, it’s all held by God.

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Anne Moman Brock

After thirteen years of youth ministry in the United Methodist Church, Anne Moman Brock is now in another form of ministry with Lake Institute on Faith & Giving, part of the IU Lilly Family School of Philanthropy. She is a graduate of Christian Theological Seminary. Anne lives with her husband and two dogs — an 11-year-old husky and a 1-year-old chocolate lab — in Indianapolis, Indiana. She writes about her experience with infertility at www.annebrock.com and on Instagram @livinginthemidst.

Proper 7A: Is This What We Signed Up For?

Proper 7A: Is This What We Signed Up For?

Matthew 10:24-39

By: The Rev. Kimble Sorrells

If today’s passage were a product to be purchased it might come with a warning label: “Warning: side discipleship may lead to loss of status or family, rejection, division, and sometimes death.” Upon a quick glance it sounds about as appealing as a commercial for prescription medication with a laundry list of side effects. Is this really what I signed up for when I came to church? I just wanted a little time to recharge from my busy week.

The harsh realities of Christian discipleship may seem far off to many who live in a comfortable western Christian existence. If we are honest, most of us in the mainline American Christian world have grown stagnantly comfortable. In this passage Jesus warns of the costs of being his disciple.

Being a disciple of a teacher means we follow the same ways of being that they live, we follow their example, and walk in their footsteps. To be a disciple of Jesus is to pattern our life after his life, follow his example, and walk in his footsteps. In Jesus’ earthly life, and in the early days of the Church, the context is inextricably linked to the Roman Empire—an empire whose systems of inequality Jesus resisted. The vision of the Kin-dom of God that Jesus initiated on earth was one that challenged human systems of class, wealth, status, and oppression. Indeed, his resistance to the empire led to his crucifixion at the hands of the state. Thus, if we are to be disciples of Jesus, we can expect to follow this path of resistance to oppression. Once again, a warning is helpful here: this work is dangerous!

Jesus warns that his mission will cause division. Some might face rejection, even by their own families.  It’s not that we need to renounce family simply for the sake of it, rather Jesus is pointing out that to follow him means elevating his mission of justice above all other areas of one’s life. Being a disciple isn’t a part time hobby or even a “Christian lifestyle” of being holy and going to church regularly. It’s about being all in for the work of God.

We can look to many in our recent history who have lived fully into this costly discipleship. Those who have fought for racial justice such as Dr. King have lived out the call to bring about God’s Kin-dom on earth, even though it cost them their lives. Or we might remember Dietrich Bonhoeffer whose resistance to Hitler and the Nazi regime led to his death. But what does this mean for us, in this moment?

To be a disciple of Jesus means committing ourselves to the work of bringing Gods Kin-dom on earth as in heaven. We must resist oppression and seek to build a more just world. Sometimes it may be a small action. Yes, that does mean you have to speak out and say something when your family members speak racist micro-aggressions at thanksgiving dinner; yes, even if it makes you uncomfortable and is going to disrupt conversation. After all, Jesus says even our families can’t hold us back from his work. But there is more than just individual moments. I doubt we need to look far to notice we are in a place where entire systems of oppression are glaringly obvious in our country.

As I write this, I am 50 days into social distancing during the COVID-19 pandemic and crisis. We are nowhere near an end or improvement and yet, here in Georgia our elected officials have moved to re-open the state for the sake of the economy. While this virus itself does not discriminate, the effects of the virus have revealed how our social structure leads to disproportionate harm of those who are most vulnerable, those who are poor, and people of color. Those who are frontline workers, often working for less than a living wage, are putting themselves at high risk for contracting the virus on a daily basis. These employees must make the choice between a job or risking their health. Poverty and classism are highly visible as we see who is most at risk, and who can remain tucked away in relative safety. Furthermore, studies show that COVID-19 is infecting and killing black people in the US at disproportionately high rates. Public Health researchers say these high numbers reveal the systemic inequalities that exist in our society around resources and access to healthcare.[1]

This crisis, like many others, is showing in the full light of day the ugly structures our society is founded upon. We must ask ourselves in this moment what it means to be disciples of Jesus who sought to bring about a kin-dom of Gods love and peace. For many who have relative privilege or security, this will cost something. Moving towards equity and justice requires that we examine the ways that we benefit from systems of oppression. It requires that we change our participation in those systems and actively seek to change them rather than perpetuate them. For a small action, I might ask, “How do my choices in shopping affect those who work in essential jobs? Do I seek to patronize companies and stores that pay a living wage and aim to protect their workers?” Thinking a bit more broadly, do I join in organizing to change the systems that leave some vulnerable, or without healthcare? I do not have all the answers to what life might be like on the other side of this virus, but I know that it cannot be as it always has been.  Whatever “normalcy” we had, it was not the Kin-dom of God on earth as in Heaven that Jesus calls us to co-create with God.

Perhaps we should include a warning in our baptismal liturgies: This life may lead to loss of earthly comforts. But as Jesus says, those who lose their life will truly find it.

[1][1] Elingon, John. “Black Americans Face Alarming Rates of Coronavirus Infection in Some States.” New York Times. April 7,2020. https://www.nytimes.com/2020/04/07/us/coronavirus-race.html

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The Rev. Kimble Sorrells

The Rev. Kimble Parker Sorrells is an ordained minister in the United Church of Christ, and currently serves as the Georgia Field Organizer for Reconciling Ministries Network—an organization affiliated with the United Methodist Church that works for the inclusion and rights of LGBTQ people. Prior to their work with RMN they served as Minister for Spiritual Formation and Youth at Saint Mark UMC in Atlanta, Georgia. They have also served as a hospital chaplain and worked in homeless services through their time in AmeriCorps. Kim is a graduate of Candler School of Theology at Emory University and Berry College and is a Yoga Alliance Registered Yoga Teacher. They draw on their theological and yoga training to inform their ministry’s focus on using spirituality and contemplative practices to equip us with the inner peace to be justice makers in the world. Outside of their formal employment Kim serves as chair of the Spiritual Leaders Committee for the Transgender Health and Education Alliance (THEA), and is a member of the Atlanta Coalition of LGBTQ youth.

Proper 6(A): What Do We Need?

Proper 6(A): What Do We Need?

Matthew 9:35-10:8, (9-23)

By: The Rev. Maurice Dyer

What do we need to bring with us to do ministry?

I grew up playing sports. My favorite was soccer.  When I showed up to each game, I wore the same sweat pants—my lucky soccer warmup pants. Heaven forbid if I couldn’t find these pants before I left for a game! Looking back, I wore them because I thought they made me faster, made me play better, and, dare I say, I thought they made me look cooler.

What is it about lucky objects that make them so special?  What’s at the core?

In the lesson from Mathew, we find Jesus and his 12 disciples.  Jesus appoints these 12 people to go into the world, to all of the lost sheep of Israel. Jesus is giving them a very important task, and it is the same task that Jesus gives to all of us. Go find the lost sheep; go proclaim that the kingdom of God has come near. Our scripture drops us into a conversation that Jesus is having with his followers.

I can almost imagine myself there with the others. I can see it now, just excited–hanging on Jesus’ every word.

Jesus says I’m sending y’all out to go find lost sheep. “Right on,” the imaginary me would say.

Jesus says the harvest is plentiful, but the laborers are few. “I’m ready to harvest Jesus, I used to live next door to a farm! I’ve picked carrots before…I’m ready!”

Jesus says I am sending you out like lambs into the midst of wolves. “…Wait a second, that doesn’t sound safe. Lambs in the midst of wolves…hmm. I’ll make sure to pack a stick to keep me safe.”

Then Jesus says I don’t want you to bring anything, don’t carry a purse, don’t carry a bag, and don’t even wear any sandals. “No sandals, Jesus? But I’ve got these lucky sweatpants that I like to wear.”

But Jesus says, “No, don’t bring anything!”

What is Jesus really asking of his followers? What is Jesus really asking of us?

Let’s think about the things that Jesus asks his followers to leave behind. A purse, a bag, and sandals. What do we use these things for?

I’ve seen a lot of survivalist shows on TV. People are allowed to bring next to nothing with them. But one thing remains the same no matter the show, they are all allowed to carry a bag.  In these bags, people carry tools for making fire, or food that they are saving for later.

In these bags, you can carry all of the things that might make you self-sustainable. The contestants on television are able to stay in the wilderness for weeks on end because of what’s in their bags. So why is Jesus asking his followers to leave their bags behind?

Jesus doesn’t want us to be self-sustainable.

Now, mind you, I’m not referring to “green” movements or eco justice. Rather, I am referring to the way that we are called to live with one another. Jesus doesn’t want us to be self-sustainable; he wants us to trust and rely on one another, to be others-sustained.

Jesus says don’t bring any sandals, so we know this will not be a comfortable journey.

So again I ask the question: What do we need to bring with us to do ministry?

Jesus tells his disciples that when they go into these towns and get invited into these homes, first they are to bring tidings of peace for their household. Then they should remain in the same house, eating and drinking whatever the host provides, not moving from house to house.

I think what’s missing but is implied in these instructions is, “get to know the people.”

Jesus asks that we leave it all behind, our bags, our baggage, to strip it all away and to really make ourselves vulnerable. It is out of that vulnerability that we are able to meet people and really get to know them.

You see, when Jesus is talking about going out for a harvest, we don’t need the traditional tools that we normally would use, like a shovel or an axe. (What are the tools needed for a traditional harvest, anyway?) No, for the harvest into which we are being sent, we are the tools.

What are we to bring with us, if not our bags and sandals? Jesus says, “Just bring yourself. You have everything you need to do this work because it was given to you by the Holy Spirit.

You have your life, and you have your story. Christians are among the best story tellers in the whole world because we have been telling the same story for two thousand years.

We go and we tell others about Jesus, but not just that… we go out and we tell others what Jesus has done for us. How Jesus has changed our lives.

This is what Jesus is asking of the followers that we see in our scripture today, and it is what Jesus is asking of us all. That when we go out to the harvest, we bring nothing but our most honest and vulnerable selves to get to know people and to share the story. This is the mission to which God calls us all. Tell the story, then live the story.

Yes the world looks a whole lot different today, but Jesus’ charge to all of us remains the same.  It was never the things that we bring with us that show people who Jesus is, or what the kingdom of God is like. It has only ever been us, living our stories—living testimony to the work that God is up to in the world.

Amen.

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The Rev. Maurice Dyer

The Rev. Maurice Dyer is a California native and grew up in San Diego. He attended Cal State University at Monterey Bay, and graduated from the social and behavioral science department. After his undergraduate work, Maurice was called to serve as a missionary and moved to South Africa. While in South Africa, he lived in a Benedictine Monastic community with the other monks and taught at the school that they oversaw. He then moved to Capetown, South Africa and worked for an institute that assisted people in healing from trauma, particularly related to the South African Apartheid years. Upon coming back to the U.S. he went to seminary at the Virginia Theological Seminary and graduated in 2019. Maurice has worked in several churches in central California and Washington DC. He sits on the boards of the Global Episcopal Mission Network and the Episcopal Community Services of Philadelphia.

6th Sunday after Epiphany(A): The Law of Life

6th Sunday after Epiphany: The Law of Life

Matthew 5:21-37

The Rev. Joseph Graumann, Jr.

Jesus didn’t die on the cross just so we would behave. I firmly believe that. With four law-heavy texts this week, one could easily stick to interpreting the rules. While they bear some explication, simply sticking to the “do’s and don’ts” of these texts could result in a proclamation that rings hollow in sanctuaries and hearts alike. With lots of law, what then of the Gospel? Moses tells the Israelites to “choose life,” and elsewhere James tells us that faith without works is dead. In this interplay between life and death, one can find a starting place for a meaningful and evangelical (i.e. Gospel-centered) proclamation.

Gustavo Gutiérrez’s book, The God of Life, makes a simple claim that roots what Protestants would call both law and Gospel in God’s identity. “God causes all that exists to be because God is the source of all things; God gives life because God is life,” he writes.[1] With God as life, God the father can be seen as life-creator and Jesus Christ becomes life-redeemer. In his crucifixion, Jesus takes death upon himself, and his resurrection is the eternal triumph of life over death. Crucially, for our purposes, Gutiérrez writes, “Oppression in any of its forms means death.”[2] Since God righteously defends life, God righteously opposes oppression, and since God have us life, we too oppose the same.

The authors of Deuteronomy illustrate more than they legislate. Though in the imperative, “Choose life” serves as a hearty reminder that the one who gave life and freedom is the one worthy of obedience. The law becomes more than a way to live but indeed a way of life.

Moses exhorts his people to keep the commandments as a kind of farewell, immediately after a renewal of the Covenant and before his death. Knowing his time is limited, he begs his people to see that the Law will preserve their lives, root out oppression, and foster peace among them. Gutiérrez writes, “The law or Torah must be put into practice; it is life because it is a way to God.”[3] Because God is a God of life, and oppression deals death to the oppressed, the law will bring life to the people. Likewise, because the law brings life, God’s law is a gift of life.

In his Sermon on the Mount, the life-redeemer fulfills this Law of life. Yet, if God is a God of life, the abundant life Christ brings hardly means the death of the law. The law becomes similarly abundant, similarly expansive. A simple injunction against murder becomes an exhortation to peace and reconciliation. The prohibition of adultery is a call to a pure heart. Divorce, which was once permitted, is reinterpreted with the oppression of women in mind. Honesty is similarly abundant, wherein a vow becomes unnecessary if one’s daily word is true. Throughout Matthew’s Gospel, we encounter Jesus’ life, death, and resurrection as a triumph of God’s righteous life over sin and death.

Elsewhere in his Sermon, Jesus commands his disciples to “Strive first for the kingdom of God and his righteousness,”[4] highlighting two main themes in Matthew’s Gospel. First is the eschatological reality of Jesus’ coming on earth. Jesus brings the kingdom of God to earth in his very person. Second is the righteousness of God in Jesus. If the kingdom of God is the locus where God’s law reigns supreme, Jesus’ arrival expresses the law’s fulfillment. Gutiérrez writes, “When Jesus speaks in Matthew’s Gospel of seeking the kingdom and righteousness of God, he is calling attention to the demand that the seeking implies.”[5] So, then, the law becomes a mark of seeking God’s reign on Earth. The church seeks an eschatological reality by practicing the law here and now.

With this interpretive lens, a preacher has a little bit of grace with which to interpret the law. The God of life gives the law to bring life, not death, for people of all genders. Some interpret the command, “choose life,” as the prohibition of reproductive justice. Similarly, the Sermon on the Mount appears to proscribe divorce. Yet, with an eye to a God of life, and thus a law of life, one has freedom beyond the plain text. Divorce would have been a means by which a woman lost all protection in a society where she could not work or hold property. It would have negatively impacted her life. In situations of abuse or an unhappy marriage, marriage could be death-dealing. In line with a great many thinkers, we ask ourselves, “What brings abundant life?”

I find grace in this text because it does more than show us how to behave. It shows us who God is, who God makes us to be through Jesus. The law of God gives us a glimpse of the kingdom of God, as if that kingdom were an earthly country. “This,” it seems to say, “is what life will be like when God’s kingdom fills all things.” In that kingdom, both faraway and near, death is forever conquered by life. Murder, adultery, and lying are no more. Relationships are healed and whole. All of this because God is life, and God gives us life abundant.

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The Rev. Joseph Graumman, Jr.

The Rev. Joseph Graumann, Jr., is the pastor of Saint Stephen Lutheran Church in Marlborough, Massachusetts. He is a native of the Jersey Shore, and he thinks sand in his car is the mark of a summer well spent. Joe is a graduate of Georgetown University’s School of Foreign Service and the Lutheran Theological Seminary at Gettysburg, Pennsylvania.

 

 

 

 

[1] Gustavo Gutiérrez, The God of Life, trans. Matthew J. O’Connell (Maryknoll: Orbis, 1991), 1, Kindle.

[2] Ibid, 3.

[3] Ibid, 6.

[4] Matthew 6:33, NRSV.

[5] Ibid, 103.