Monday, July 8, 2013

Ordinary 14C, July 7, 2013

Guest Preacher -- Mark Shannon

"Two by Two" 


2nd Kings 5:1-17
Luke 10:1-11, 16-20

After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3Go on your way. See, I am sending you out like lambs into the midst of wolves. 4Carry no purse, no bag, no sandals; and greet no one on the road. 5Whatever house you enter, first say, ‘Peace to this house!’ 6And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8Whenever you enter a town and its people welcome you, eat what is set before you; 9cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’ 10But whenever you enter a town and they do not welcome you, go out into its streets and say, 11‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’
16“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”17The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” 18He said to them, “I watched Satan fall from heaven like a flash of lightning. 19See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”
                
                  Here we are at this time when many people travel away on vacation.  Some people travel with their families and others travel to meet relatives at a certain destination.  It may be a wedding that is the reason for the trip or perhaps a reunion.  But in the summer, when people go on vacation they travel along with others.  Have you ever gone on vacation by yourself?  I know that many resorts these days are catering to single people as potential customers.  Even Disney markets their theme parks to people travelling alone.  Before I met my wife, I spent all of my vacations alone.  I didn’t go anywhere, though.  I enjoyed being away from the job but life became much more fun when my wife and I began to travel together.
                  You’ll notice in both our Old and New Testament Scripture passages for today that the people are on the move.  They’re not on a pleasure trip but in both cases there is reason for celebration along the way.
                  First we meet a man named Naamen.  He is a mighty man of valor who has won a major victory for the king of Syria.  By distinguishing himself on the battlefield he became a trusted and valued subject of the king.  In our culture Naamen’s position would be comparable to that of a general who becomes a national hero.  Notice that the text says that Naamen did not win the victory in his own strength.  The Bible says that the Lord used Naamen to bring about victory.  This foreigner who did not know the sovereign God of Israel was chosen by the Lord for His own purpose.
                  In the Bible, a person’s name was significant and gave an indication of the person’s character.  Naamen’s name means “the beautiful” and perhaps this meant he was a very handsome man.  Yet even though he was a hero in battle Naamen suffered from the disease of leprosy.  Though he may once have been a handsome man, leprosy would lead to his disfigurement and death if he didn’t find a cure.
                  Before Naamen could take his journey, we are introduced to a slave girl.  She was a daughter of the nation of Israel and as such she had a reverence and concern for the Lord; and not just a concern for God, but for her heathen master Naamen as well.  She reports to her mistress, the wife of Naamen that there is a God in Israel that can bring about healing in even the most dire of circumstances.  Her words set in motion a physical journey to seek medical treatment and begin the process of a spiritual journey in the life of Naamen.
                  Consider the servant girl.  Even in the position of a slave in a foreign land, away from her family and among people that were alien to her, she still had the presence of mind to remember her heritage and the Lord of her people.  She also took to heart the command that each one of us has heard our Lord make to us, namely that we tell others about Him and be bearers of light to the darkness that surrounds us.  We should never let our circumstances dissuade us from sharing the good news we have heard and have claimed for ourselves.
                  Many years ago I faced a spiritual crisis.  My own faith was severely put to the test and I had serious doubts about whether or not Jesus belonged to me or if I belonged to Him.  But as I read the Bible and talked over the situation with strong Christian friends, I came to realize that even though I had doubts, I could still be faithful to God.  And then it was announced that Billy Graham would present one of his crusades here in Pittsburgh.  Many people in our congregation attended classes that were held in preparation for the event so that we could participate in the experience.  During one of these classes I learned about the need for counselors that would mingle among those coming forward after the altar call.  Even though I had a weak faith—and even though I was weak in the knees as well—I went forward onto the field at Three Rivers Stadium and talked to people who were curious about entering the kingdom.
                  So the servant girl’s message is relayed and Naamen sets out accompanied by a large entourage of servants bearing gifts and good will to the king of Israel.  After some delay on the part of the king Naamen  is granted an audience with Elisha, the man of God.  Elisha tells Naamen to bathe in the river and he will be healed.  Naamen is insulted.  He came all that way just to bathe in a river that might have who knows what in its waters?  Weren’t there plenty of good rivers in the country of his origin that he could have washed himself in far more easily?  Disgusted with the prescription he has been given, Naamen orders his followers to pack up the caravan and prepare to head home.
                  Good thing he wasn’t travelling alone, right?  If Naamen had made the journey to Elisha by himself he would have missed out on all the good stuff.  How often have we given up on accomplishing a goal without knowing how close we were to achieving it?  If we are in the midst of a quest to find a job or complete a task that is worthy of our endeavors, we cannot give ourselves the luxury of giving in and giving up!  The comedian Jay Leno tells a story about his early days in Hollywood trying to break into show business.  When he was starting out, he would make the rounds of the comedy clubs in Los Angeles in order to audition his act.  When he arrived at the clubs, he always took the last place in a long line that stretched in front of him as people before him presented their acts, each person hoping to make it in the big time.  As the hours went on, people ahead of him started to drop out of line in frustration and Jay Leno would move up and take their place.  He realized that just by standing in line and being prepared he was making progress by not giving up.
                  But Naamen wasn’t travelling alone.  As it turned out, he had a friend in low places.  Even as he was about to take his leave, a servant in Naamen’s retinue stopped him by saying that he didn’t have anything to lose by taking Elisha’s advice.  We don’t know anything about this servant.  Scripture doesn’t say whether he knew the Lord, like the slave girl that appeared earlier in the story.  But whether this servant knew God or not, he spoke a word of advice at the right time that struck a chord in Naamen’s heart.  God used the words of this servant just as he used the slave girl and Naamen himself when he was on the battlefield.
                  Years ago when I was in the midst of the crisis I spoke about earlier, I was making my rounds in the office I worked in, my thoughts deep in depression.  As I passed by the desk of one of the secretaries  she stopped me and asked what was wrong.  I sat down and told her some of the things that were on my mind.  She took the time to listen and offer some encouragement.  As I left her desk I said thanks for the conversation.
                  “Oh, that’s all right,” she said.  “You’re my concern.”
                  I pondered her words as I went about the rest of the day.  “You’re my concern,” is what she said.  In my state of mind, seeking answers to some profound questions of faith, I thought to myself that her words to me were probably the same words that Jesus would say to me.  That idea carried me through the rest of the day and through many other bad times.  I still remember this incident today.  So often, if we stop thinking about our own problems long enough, we might perceive the means by which God is trying to help us through our suffering.  Pay attention to the right words spoken at the right time and we may glimpse how much God cares for us.
                  Turning to our Gospel lesson for today we see that Jesus is giving his chosen band their marching orders.  He doesn’t send them out one by one alone to proclaim the kingdom.  Instead he pairs them up and sends them forth.  Even though they could probably cover more ground if they went out by themselves, the Lord knows what lies ahead on the road.  He knows that one person may grow weary on the mission field and that doubts and temptations may lead one person to stray from the path set before him.  But a companion on the way will support and encourage his partner.  Together their witness of what they have seen will be more persuasive.  One person is weak where the other is strong, and vice versa.  When the night is dark and the harvest is lean, two people can pray together and know that the Lord will be with them.    Two people together can share in the excitement of the journey and recount details of their adventures that one person alone might not remember or might think are insignificant.  Yes, the Lord sent them out two by two for a reason.
                  And look what he tells them about provisions for the trip.  He says don’t pack a lot of supplies, and don’t take much money, either.  They, and we, are to travel lightly.  This will allow them to see God’s provision for them as they set out to do His will.  When we travel today, we want all of the modern conveniences.  My wife shudders when I tell her stories about camping trips we took as a family.  Some people think they’re “roughing it” if the television in their hotel room doesn’t get as many channels as they have on their sets at home.  It might do us some good to pack less and expect more from the Lord who accompanies us on our vacations.
                  Jesus also has something to say about the local cuisine on this journey these disciples are taking.  He says what every good mother has told her children for generations.  “Eat what’s in front of you.”  Don’t complain about what is not set before you.  They need to be grateful for the hospitality that is shown to them by strangers. 
                  Have you heard the missionary’s prayer?  When a meal with unknown ingredients was set before him one missionary said this prayer silently:  “Lord, I’ll get it down if you’ll keep it down!”
                  It sounds like Jesus wants His travelers to keep on the move.  They are to gauge the response they receive after their proclamation of the gospel.  If someone rejects their message, they are to move along to the next village while reminding those people that the kingdom of God was near them for a time.   Jesus Himself didn’t spend much time with people who rejected His authority.  He had work to do and places to go to accomplish it.
                  When we travel through life as Christians, what kind of companions should we look for?  Jesus called his disciples and they went off as He commanded without much choice about who they would walk with in His entourage.  But how are we to choose our helpers in the work of God?
                  One rule of thumb goes something like this, and I hope it’s helpful to us all.  When we are looking for fellow Christians to befriend, we should look for a person who can be like Paul to us.  This person should be a mentor to us in the faith, reminding us and correcting us as need be while still recognizing the value of our friendship.
                  We should also look for someone who can be like Barnabus to us.  Barnabus was a disciple who accompanied Paul and other apostles on their missionary journeys in the New Testament.  The name Barnabus means “encourager” and we need to find those individuals who can strengthen and support us in our walk with the Lord.  The world is opposed to us and it’s easy to become discouraged.  We need to be reminded of the truth from time to time and a person like Barnabus can do that for us.
                  We should also look for someone who can be like Timothy for us.  You’ll remember that Timothy was a young man who had been raised in the faith by his devout mother and grandmother.  The apostle Paul took Timothy under his wing and gave him inspired advice as Timothy set out to become a new and painfully young pastor.  Likewise, we need to find someone to whom we can pass along our knowledge of the kingdom.
                  Take a moment this week and see if you can identify people in your life who resemble Paul, or Barnabus, or Timothy as they minister to you.
                  We get a glimpse of the joyful return of these disciples that Jesus sent out.  They rush into His presence at the end of their trip bursting with excitement about all of the miraculous things they saw and that were accomplished through their ministry. 
                  Jesus brings them up short by recounting a strange incident He saw.  He tells his disciples that when He was in heaven, Jesus saw Satan fall in defeat and humiliation away from the presence of almighty God.  That statement must have put a damper on the proceedings!
                  Make no mistake, as Christians we have a sworn enemy in the person of Satan, or the devil.  He is a created being who is bent on deceiving us into thinking that the Word of God is a lie.  He would like nothing better than to rob us of the joy of our salvation.  Let me be clear.  He has no power to take away our salvation.  Jesus said once a sinner repents and turns to the Lord that no one can snatch that person out of the Lord’s grasp. 
                  Have you ever considered that almost every one of the miracles that Jesus performed was also accomplished somewhere in the Old Testament?    Jesus fed the multitudes and God delivered manna in the wilderness.  Jesus raised the dead and Elijah brought back the dead son of a widow he was friends with.  Jesus healed the sick and people like Naamen were also healed in the Old Testament.  But Jesus was the first Person in Scripture that cast out demons.  This indicates that only He has the power and the authority and the strength to do this miracle.  The disciples could do this task only in the power of His name but He never told them to take on the devil and his followers by themselves. 
                  Sometimes in our walk with God we face temptation and oppression from the devil.  At those times it would be best to seek out someone who has a strong faith in order to pray together and commit the matter to God.  Don’t go into battles of that kind by yourself.
                  Take heart, though!  Notice that Jesus paints a picture of the enemy in defeat.  His doom is sure as the hymn tells us.  We have the victory and we’re just waiting for the Lord to bring about the conclusion of this epic struggle between the forces of light and the minions of darkness in His own good time.
                  Remember too that Jesus took the most important journey on His own, by Himself.  Even though He was accompanied by others up that lonely hill to the cross, only He knew the reason for the journey and its outcome.  He walked up that hill for me and He took those steps for you.  As we remember that journey, let us be mindful that He expects us to take what we know and bring that message into the lives of those around us.

Tuesday, July 2, 2013

Adult Vacation Bible School This Summer at EUPC





An Introduction to Spiritual Disciplines/Practices – Summer VBS for Adults

Join us for four (4) evenings in July and August to deepen and enrich your practices of prayer, worship and reading of scripture. 

Wednesday, July 17 – 7:00 p.m. – 8:30 p.m. @ Emsworth U.P.
Pastor Susan will introduce us to the practice of “centering prayer.”  Centering prayer is a method of prayer that goes deeper than verbal conversations with God.  It teaches a silent communion with God, a method of being open to the gift of God’s presence, and is a way of receiving a deep and intimate relationship with God.  Drawing upon the texts, Intimacy with God by Thomas Keating and Forty Days to a Closer Walk with God: The Practice of Centering Prayer by J. David Muyskens, we will seek to discover the healing presence and indwelling intimacy of the Triune God through this ancient practice.

Thursday, July 25 – 7:00 p.m. – 8:30 p.m. @ Emsworth U.P.
Pastor Susan will lead us in the practice of Lectio Divina  which is a method to listen to God through the words of the Bible.  The Latin words for the four aspects of lectio divina are lectio, meditatio, oratio and contemplatio which mean reading, reflection, response and rest.  This is a prayerful, contemplative way to read scripture and allow God’s word to rest in us.

Wednesday, August 14 -- Meet at East Liberty Presbyterian Church





East Liberty Presbyterian Church is located at the corner of Penn and Highland Avenues in Pittsburgh’s East Liberty neighborhood. The main entrance is on Highland Avenue. Street parking is available in the blocks close to the church, and there is also a parking lot behind the Carnegie Library.


We will gather at East Liberty Presbyterian Church at 6:45 p.m. for an hour-long Taize service of sung prayers and meditation.  East Liberty’s service is based on a style of worship developed at the Taize community in France founded in the 1940s.  Originally a refuge during the war, Taize has developed into an ecumenical prayer center for visitors from all over the world. Today the Taize Community is made up of over a hundred resident brothers, both Catholics and from various Protestant backgrounds/traditions. Taize wants to be a sign of reconciliation between divided Christians and between separated peoples.  After the service, Pastor Susan will be available to accompany those who would like to stay and walk the prayer labyrinth in ELPC’s outdoor courtyard.

Here is a brief video about the Taize community:




Thursday, August 22 – 7:00 p.m – 8:30 p.m. @ Emsworth U.P.
 On this evening Keith Mihelcic will lead a split study on two often neglected, yet vitally important "lost" disciplines:  fasting and (the practice of) solitude. In Scripture everyone from Job to Jesus practiced both and we will look at how engaging in these two "lost" disciplines will enable us to walk closer with God and live our lives more in accordance with His will.


Sunday, June 30, 2013

Ordinary 13C, June 30, 2013


"No Ordinary Altar Call"





1 Kings 19:15-16, 19-21
Luke 9 51-62


When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But he turned and rebuked them. Then they went on to another village. As they were going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God."


The time had come, as Jesus knew it would. 

Today we reach the pivot point of Jesus’ ministry in the gospel of Luke.  Jesus is on the road with his disciples and he has made the final turn toward Jerusalem.  Jesus told his disciples this time was coming, but they are still unclear on what the turn toward Jerusalem signifies.  Only Jesus knows what lies ahead for the disciples and for him. Jesus’ suffering and death.  The cross. But Jesus is resolute.  Unwavering.  Determined. 

Luke tells us that Jesus meets immediate resistance when he and the disciples come to the village of the Samaritans, but doesn’t really tell us why the Samaritans don’t want Jesus there.  Jesus has been on decent terms with the Samaritans, so their response to Jesus is somewhat odd.  Jesus’ behavior is also strange.  It seems Jesus is barely noticing the Samaritans because his mind is already headed somewhere else.  Maybe the Samaritans are reacting to the fact that Jesus is headed toward a place they cannot stand.  The Samaritans are not fond of Jerusalem or the Jewish people.  And at the moment, the Samaritans are not too fond of Jesus and his disciples either. 

The ground is shifting in this text. The stakes have suddenly ratcheted up a couple hundred notches.  The rules of engagement are changing and people around Jesus are beginning to feel a little less certain about the road ahead. 

In the face of rejection, James and John decide to call down fire from heaven to wipe the Samaritans out, reminiscent of Elijah calling down fire on the prophets of Ba’al.  But Jesus isn’t Elijah.  Jesus does not meet the Samaritan’s rejection with violence or even an argument.  In fact, Jesus silences the disciples because he knows that this scuffle with the Samaritans is nothing compared to what is to come.  There is more --  and more awful --  rejection on the horizon.  And Jesus will not meet rejection with vengeance, but will go willingly into hostility and meet violence as Jesus always does – with love and forgiveness.   The only people rebuked are Jesus’ disciples, not the inhospitable Samaritans.

So Jesus and his disciples pick up and move on to another village.  And while they are on their way, three potential recruits sidle up next to them.

The first one says, “Hey, Jesus, sign me up…I will follow you wherever you go.”  And Jesus says to him, “Are you sure?  Are you sure you’re ready for this kind of life?  After all, foxes have holes and birds have nests, but as for me, I have nothing like a permanent home.  In fact, if you follow me, you will almost certainly live the life of a nomad, never knowing where you’ll end up day by day.  Are you sure you’re ready for that?” 

Jesus meets another person on the road and this time Jesus invites the man to join them. “Follow me,” Jesus says.   And the man says, “Sure, I will follow you.  But I’ve got to go bury my father first.  After that, I’m all yours, Jesus.”  And Jesus’ response is just horrible, isn’t it?  “Let the dead bury the dead. Forget about what has already passed.  I’m inviting you to proclaim the kingdom of God.  That’s what matters now.  The kingdom of God can’t wait.”

Finally, another man comes along and says he very excited about following Jesus, but first he’s got to say goodbye to his family.  And again, Jesus says that circling back to unfinished business is not an option for those who wish to follow him.  If you want to plow a field, you have to plow a field with your eyes open and your face looking forward and both hands on the plow.  If you are serious about following Jesus, you have to seriously let go of everything you valued in your past.  All that matters is what’s in front of you and where Jesus is headed.  Your past is past and the time for moving forward is now.

This is tough talk.  Jesus cuts us no slack. This is not exactly a problem text, but it is a problematic Jesus we’ve got on our hands this morning.  This is a Jesus who isn’t interested in stalling tactics or excuses, even really good excuses like keeping a roof over our heads or honoring our family responsibilities or following our sacred traditions.  This is the kind of Jesus talk that helps us begin to sort of understand why the Samaritans and a lot of other people don’t want Jesus around. 

It’s no wonder that every time I’ve heard this text preached, the pastor tries to smooth out the sharp edges of Jesus’ demands so Jesus doesn’t seem so…well…demanding.  But I wonder if Jesus doesn’t mean exactly what he says here and we need to take what he says seriously instead of trying to wiggle out of it.  If Jesus really means what he says here, is this a Jesus we are willing to follow?  The kind of Jesus who tells us we can’t depend on a comfortable place to live?  The kind of Jesus who says following him is more important that keeping traditions of proper burial?  The sort of Jesus who won’t even let us go back to say goodbye to our old lives?   Are we willing to suffer the rejection that comes from being a disciple of Jesus?  Are we willing to follow this Jesus all the way to Jerusalem? Even all the way to the cross?  

All of these nagging questions have led me to the uncomfortable realization that if Jesus were running a Billy Graham crusade, he wouldn’t be the kind of evangelist who ends the service by begging people to come forward and give their lives to him.  Don’t get me wrong; I am sure Jesus’ preaching would be amazing.  I’m sure the music would be incredible.  But if Jesus were running a revival service, I sort of think he would be up front telling people, “Are you sure you’re ready to sign up for this?  Have you really thought this through? Because you are really in for a rude awakening if you imagine your life is be any easier if you follow me. In fact, it will probably get harder.”  

At the end of a Jesus revival, I think the number of disciples Jesus would pick up would probably be around the number he attracts in this passage today.  Which, if you’ve noticed, is exactly 0.  If we take this passage from Luke remotely seriously, I think we can come to the conclusion that Jesus would be a total failure as an evangelist, at least when it comes to number of people who decide to stick with him after the alter call.

On the other hand, given who we are and what we drag in with us when we run into Jesus on a normal day -- our excuses, our weakness, and the generally awful human condition so apparent in this world – it could be that this demanding Jesus is exactly the Savior we need.  Because Jesus comes into the muck and disorder of human existence and isn’t the least bit bothered in seeing it for what it is, and seeing us for who we are.  God had the utter audacity to show up as one of us, and Jesus, the incarnate Lord knows exactly what we’re up to.  There’s no place left to hide and that is very good news, whether it feels good or not.

One of the most significant problems we have as modern day Christians is that we want to be, I think, entirely non-offensive.  Heaven forbid we demand too much of ourselves or each other.  I have met very few pastors who don’t have a hidden or not-so-hidden need to be liked.  I have met very few church people who would respond positively to the kind of challenge Jesus throws down in this text.  I think all of us do a fair amount of trying to shape Jesus according to our needs and our wants and our preferences, instead of allowing Jesus to shape us. 

But Luke challenges us to consider what it is that is preventing us from truly following Jesus.  To do the kind of soul-searching that, frankly, gives me a big fat headache because every excuse Jesus rejects in this text is an excuse I have given in one form or another at various times of my life.   And so have you. 

But isn’t it important that we honor our commitments to love and support our families?  Jesus really makes it sound like an all or nothing proposition, and that is where I get stuck.  Yet, I don’t want to smooth out the sharp edges of this text, or try to romanticize the hard work of following Jesus. 

Perhaps the choice isn’t between following Jesus and honoring our other responsibilities.  Perhaps what Jesus wants to do is reshape our lives.  What difference does Jesus make for us? 

What would our lives look like if our commitment to Jesus shaped how we handled our financial and material possessions?  What would our lives look like if the love of Christ were reflected in all of our relationships with our families, our husbands, wives, parents, children and even with people who are not our kin?  What would our lives look like if Jesus truly were the center of our identity and everything we did flowed out of that?  What would change in our lives if we truly went “all in” with Jesus? 

Jesus sets his face to go to Jerusalem and invites us to move with him with nothing to take with us but a cross.  When everything gets stripped away, when the stakes get high, when the road ahead is anything but certain – that is when we need to be certain who we are and to whom we belong.  When we are facing moments of great stress, when we feel most acutely the sense that the ground is shifting and our false identities are crumbling.

When the woman who has built her identity around being the “good mother” – what happens when she finds out her child is addicted to drugs or suffering from mental illness?  If her identity has been built around being the perfect mother to a perfect child, who is she when that identity is blown to bits?

When the man who has built his identity around being the  “good provider” – what happens when loses his job and finds himself unable to financially care for his family? If his identity has been defined by his work, who is he when there is no job to go to?

If we take away the identity of career or family or what you own – strip away all of that – who are you?  It’s a critical question to ask, because that is the person Jesus wants to know.  That’s the person Jesus wants as a follower.  That’s the person – that essential you – who was claimed in baptism.  That is your true self.  That is who you are.  A child of God, the person loved deeply by God, not for what you do or do not do.  You are a child of God who is loved simply because you are. 

Richard Rohr is a priest and spiritual director who has written a lot about the true self and the false self.  For Rohr, the false self is created by all of the culture’s expectations of who we are.  The false self is our body image, our job, our car, our education, our success, our failure, and so on.[1] The false self is constantly needy, fragile, dissatisfied with who it is and always reinventing itself.  The false self is a branch cut off from the vine.  It is a single grain of wheat.  The false self is an illusion, yet it hard to give up.  The false self has a million excuses for remaining false.  Rohr says that giving up our false self and living into our true self – our identity in Christ -- feels like dying and, in a way, it is.  That is Paul’s metaphor for our baptism after all.  It is the dying of our old, false selves and taking on a new, true identity in Christ.[2]   

The true self, on the other hand, is who we are in Christ and who Christ is in us.  Our true self is satisfied and content with the person God has created us to be.  Our true self that is connected to the vine and connected to others.  Rohr writes:  “In ordinary language, the true self is held together by the glue of…love. ‘For God is love and anyone who lives in love lives in God, and God lives in him’ (1 John 4:16).”[3]  The true self is the essence of freedom; it binds us to one another and to Jesus in a way that doesn’t feel the least bit like a heavy burden or onerous responsibility.  It is a freedom releases us to live into God’s purposes for us.   

How much of the ballast of our false selves do we drag around that we do not need and would be better left behind?  “Let the dead bury their dead” sounds less like a cold response and more like a genuine invitation to new life as a follower of Jesus, the one who promised us an easy yoke and a light burden.

So here we are.  We are standing on a dusty road with Jesus.  He is headed to Jerusalem and he has invited us to follow him.  And if we follow, we will head into a deeper understanding of who we have been created to be.  Beyond our violence, prejudice, disgust, guilt and shame.  Beyond the false categories that life has piled onto us.  Beyond every excuse our panicky brains can conjure.  If we follow, Jesus promises we will lose our lives, but we will find new life that cannot ever end and is in fact, eternal.  We can believe that promise.  We can make that promise as the center of our lives.

Thanks be to God.  Amen.






















[1] Rohr, Richard.  Immortal Diamond: The Search for Our True Self.  27
[2] Ibid, Appendix A
[3] ibid, 54.

Sunday, June 23, 2013

Ordinary 12C, June 23, 2013


“The Blessing of Becoming Undone”



Psalm 42
I Kings 19:1-15a

Right before our text today, the prophet Elijah stages one of the greatest public spectacles ever to demonstrate YHWH’s power versus the formidable and popular god, Ba’al.  This scene has it all – smoke, water, fire, blood – all witnessed by a cast of what seems to be thousands.  As you may recall from our text last week, Ba’al is the god that Queen Jezebel brought with her from Phoenicia and it was Ba’al and his adherents that Elijah spends most of his time battling in First Kings.  Two alters are set up on Mt. Carmel, one for the 450 prophets of Ba’al and one for YHWH’s prophet, Eiljah.  At high noon, Ba’al’s prophets begin wailing for Ba’al to bring down fire for the burnt offering.  They cry, they plead, they dance around the alter.  Eventually they become so frenzied, they begin to cut themselves but…nothing.  Ba’al is silent.   Then Elijah calls down YHWH and the whole place goes up in flames, instantly.  YHWH comes through.  It’s not even close.

What follows is quite extraordinary and also kind of horrible.  Everyone in the crowd falls on their faces, and confirms that YHWH is indeed the true God.  As if to put an end to the rivalry once and for all, Elijah tells the crowd to seize the prophets of Ba’al and Elijah then proceeds to slaughter them all with a sword.  All 450.  Every single one of them.   It’s a bloody scene to be sure, but it’s also a triumphant moment for Elijah. 

That disturbing scene of bloody mayhem is the background of our text for today.  Let us now listen for what the Spirit is saying to the Church in these ancient words from 1Kings 19.

Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. 2Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” 3Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there. 4But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O Lord, take away my life, for I am no better than my ancestors.” 5Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, “Get up and eat.” 6He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. 7The angel of the Lord came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.” 8He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God.

9At that place he came to a cave, and spent the night there. Then the word of the Lord came to him, saying, “What are you doing here, Elijah?” 10He answered, “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” 11He said, “Go out and stand on the mountain before the Lord, for the Lord is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; 12and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence. 13When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” 14He answered, “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” 15Then the Lord said to him, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram.

Let us begin with prayer:  Holy God, guide us by your Word and Spirit, that in your light we may see light, in your truth find freedom, and in your will discover your peace.  Through Jesus Christ our Lord.  Amen.

So Jezebel gets the word from her husband the king about the blood bath that has taken place up on Mt. Carmel.  After hearing that Elijah has killed 450 of Ba’al’s prophets, Jezebel puts a contract out on this murderous prophet, Elijah.   And once Elijah gets word of the plot, Elijah takes off.  Unlike modern fugitives, Elijah doesn’t have the luxury of going into a witness protection program.  He can’t jump in a car or get on a plane to South America.  Elijah has no choice but to take off on foot.

Elijah runs away as quickly as he can, but after just a couple days, he is tapped out.  Fear and anxiety catch up with him and finally overwhelm him.  And it is no ordinary fear and anxiety that Elijah experiences.  It is a paralyzing kind of fear that convinces him he is completely alone, he has completely failed, and that, all things considered, it is better that Elijah die out there in the wilderness, under that solitary broom tree. 

To put it mildly, Elijah has become unglued.  He is certain that he is the last prophet for YHWH standing.  “I alone am left,” says Elijah, “and they – Jezebel, Ahab, and the rest – are seeking my life to take it away.”  All that’s left for Elijah seems to be pure, unadulterated terror. 

I think it is kind of strange and interesting how Elijah’s demeanor has so utterly changed since he stood up so bravely to all the prophets of Ba’al and confidently called upon YHWH to rein down fire on the alter.  This is a very different Elijah than the one who led the crowd in the slaying of Ba’al’s prophets.  Elijah’s prophetic confidence and resolve are nowhere to be found.   A bigger than life presence has been utterly deflated in the face of Jezebel’s threat and in this wild desert space.

Why the change in Elijah?  I don’t know.  Maybe he was traumatized by the terrible bloody contest on Mount Carmel.  Even when things go exactly as you want them to go and you get exactly the result you want, there can be a terrible vacuum afterward.  All that focus.  All that energy.  Now that the goal is accomplished, what do you do? 

I don’t know why it happened, but Elijah is clearly undone in this text.  And I think it is the “undoneness” of the prophet that invites us into this text. We do not often find ourselves locked in mortal combat with false gods on moutaintops.  But we know wilderness doubts.  How often do all of us stand in a similar place of despair? 

I know that many of you would say that you know too well what it feels like to stand in the place where Elijah is standing.  You have been in the wilderness far too often and for far too long.  You have been in that dark, frightening place where it is so tempting to just shrivel up and give up.  Like Elijah, it may be difficult for us to see the sense in even trying anymore.

 After all, Elijah had pulled off this spectacular demonstration of YHWH’s power and knocked off a significant number of Ba’al’s army and where did it get Elijah?  Ahab is still king, Jezebel is still scheming and Elijah is on the run, all alone, the last faithful prophet standing.  At least that is how it feels to Elijah.  And very often that is how life feels for us.  How awful it is to feel that despite our best efforts, we are complete failures.  And worst of all is the absolute conviction that we are absolutely alone.

Elijah is exhausted as he crumples into a heap under that broom tree.  Within moments, he falls asleep but just as quickly as he nods off there is a tap-tap-tap on his shoulder.  It is the tap of someone – an angel -- waking him up and telling him to eat.  It isn’t much of a meal – just a small cake and a jar of water.  But.  It is enough.  Enough to live on.  Enough not to die. 

But Elijah is so tired, he falls back to sleep again.  But the angel won’t let him continue sleeping.  Tap-tap-tap.  Another small cake and another small jar of water.  Again, not very much.  But it is enough.  Enough to get Elijah back on his feet and send him on a forty day and forty night journey to Horeb – also known as Mt. Sinai – where another prophet prone to discouragement and undoneness encountered YHWH.  Like Elijah, Moses also was prone to despair.  Like Elijah, Moses was depressed enough by what seemed to be a useless futile endeavor that Moses also asked God to let him die.  Like Elijah, Moses frequently felt like a failure and he felt alone.

But it is at Mt. Horab that Elijah that hears the voice of God.  “What are you doing here, Elijah?” 

And in response, Elijah tells God how hard he has worked, how faithful he had been, and how somehow it has all gone wrong.  That no matter what Elijah does, the royal leadership in Israel is still corrupt, the people still prone to idol worship and the work of YHWH is incomplete. 

God listens to all of that, then tells Elijah to go up to the top of the mountain.  And wait for the Lord to pass by.

And then we have this wonderfully poetic vision of what Elijah experiences on the mountaintop:
Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but despite Elijah’s expectations…the Lord was not in the wind…
And after the wind an earthquake, but despite Elijah’s expectations… the Lord was not in the earthquake;
And after the earthquake a fire, but despite Elijah’s expectations, the Lord was not in the fire
And after the fire a sound of sheer silence. 

And that is the sound of YHWH.  And that kind of silence is, I think, what undoes all of us.  Not the wilderness, but the silence in the wilderness.  “The sheer silence” as it is translated in the NRSV.  “The still small voice” is how the King James version translates it.  And the original Hebrew translates “a sound of fine silence.”  

Whatever way in which you experience wilderness in your own life, I can tell you three things about it:
1.  It wasn’t your idea to go there. 
2.  You are not in control there; control is an illusion.
3.  Whatever scary noises you hear in the wilderness, there is one sound that always seems to be missing and that is the voice of God.  Which makes sense.  It wouldn’t seem like wilderness, would it, if only you could hear something like a holy voice telling you that everything is going to be all right.  A holy voice telling you that you are not alone.  A holy voice telling you that you are here for a reason and exactly what that reason is.  It is the silence that undoes us. [1]

The hardest thing to believe about our wilderness experiences is that they have anything to do with God at all.  It always feels like God has vanished.  But as much as we would like to avoid it, the wilderness is very often where we find God.  In fact, according to scripture, it is in the wilderness where God does some of God’s best work. 

The problem I think we often have in the wilderness is that we are so anxious to get out of it, so unnerved by the sheer silence, that we forget that the same Spirit that drove us there is the only Spirit that will get us out.  Our strongest temptation is to think we have to figure the way out ourselves, that it is all up to us.  We frantically try to create our own resources of grace – an idol here, a self-help book there, a golden calf, take your pick, any psychic salve will do.  We grow impatient waiting for the resources of divine grace which specialize in making the impossible possible.  We think we have to go it alone, just like Elijah.[2]

I will tell you this right now.  I hate feeling helpless.  It is difficult for me to accept the fact that the scripture shows us time and time again that it is in our very helplessness that we are most powerful.  Because when we are helpless – I mean really-up-to-our-eyeballs-back-against-the-wall-helpless -- that is when we have no choice but to accept God’s care instead of imagining we have to do it on our own.  I hate it, but I also know it’s the greatest blessing of our lives to receive God’s grace.   It is a blessing to become as undone as Elijah in the wilderness and really have to wrestle with that question YHWH asks Elijah that I think is really the central point in this text:

“What are you doing here?”

Sometimes I think I know exactly where I am going and I welcome the fire, the earthquake, and the wind.  But when I am frightened, tired and uncertain about everything except the fact I have failed miserably – that’s when I need the silence, the small cake, the jug of water.  I need the sheer silence to realize that this isn’t my work to do alone, but God’s work for me to share.   It is in that silence, God provides what we need.  

I’ve spoken of my friend and colleague, Rev. Eugene Blackwell before.  Eugene entered ministry in 2005 as pastor of the Bethesda U.P. Church in Homewood, a struggling African American congregation in one of Pittsburgh poorest neighborhoods.  When I graduated from seminary, I still had a year of candidacy before I could receive a call so, at the suggestion of my pastor, I began working with Eugene.  On the first day I met Eugene, he spoke of his sense of call to the neighborhood, to this wilderness of gang bangers and drug dealers, to the families of young men who had been murdered and to the brothers and sisters who hung out on street corners with nothing to do, and no hope for the future in the boarded up storefronts and abandoned houses.  For more than a year, he and I struggled together to articulate his vision for grant proposals and presentations that finally resulted in a new church development – House of Manna. 

But Eugene’s vision for Homewood wasn’t only about a new church.  Eugene’s vision was to participate in God’s work of life-giving transformation in a community riddled with the false idols of poverty, drugs and despair. 

This week, Eugene’s vision from God finally came one giant step closer to realization in the groundbreaking of a center in Homewood that will be home to a non-profit group called Homewood Renaissance.  An abandoned Family Dollar store in the neighborhood will be refashioned into a community center, a 300-seat sanctuary for House of Manna, offices, classrooms, meeting space, a kitchen and four storefronts, one of which will be a business incubator that will help Homewood’s young people learn to start their own small businesses.   Dollar Bank, who owned the foreclosed Family Dollar building worth $2 million donated it outright to Eugene’s group.  The Heinz Endowments are kicking in another $700,000 for the renovation of the building.

All of this just blows me away because I know this is exactly the prophetic vision Eugene received from God more than 7 years ago.  Getting to this point took Eugene and his family a lot longer than 40 days.  It took forever.  Eugene endured a lot of silence and doubt as he struggled to launch House of Manna.

But Eugene and his wife Dina and their kids stuck it out in a wilderness otherwise known as Homewood.  They raised their young family in the midst of the people God called them to live among and minister to in the community.  They kept the faith in a neighborhood that just seems to scream God-forsaken when you look at it.  God kept Eugene and his family fed, kept them sustained, and sent more laborers to the vineyard over the years than I think even Eugene ever imagined.

Trusting the slow work of God is never an easy or pain-free experience.  Leaning into the sheer silence of God tests our patience and challenges our faith like nothing else.  We may prefer that God’s transformation happen in awe-inspiring events like Mt. Carmel – I know I wish that sometimes.  But transformation happens over time, sometimes a long time, through the inter-workings of many individuals performing small acts of kindness and love.

Can we trust that? Can we trust that God will not only provide sustenance for the journey, but also exceed our expectations on the way?  How has God already exceeded expectations – in this church, in this community, in your life?  I am certain that when we share those stories with one another, we are feeding each other.  Our testimonies of God’s grace are like manna from heaven.  Enough to sustain and encourage us right here, where we are, even in the wilderness.

Thanks be to God.  Amen.



[1] Taylor, Barbara Brown.  “Four Stops in the Wilderness.”  Journal for Preachers.
[2] Eppehimer, Tevor, Feasting on the Word, Year C, Vol. 3, p.150. 

Monday, June 17, 2013

Ordinary 11C, June 16, 2013


Other Peoples’ Vineyards



Luke 7:36-50
1 Kings 21:1-21a

Let us hear what the Spirit is saying to the church in these ancient words:
Later the following events took place: Naboth the Jezreelite had a vineyard in Jezreel, beside the palace of King Ahab of Samaria. 2And Ahab said to Naboth, “Give me your vineyard, so that I may have it for a vegetable garden, because it is near my house; I will give you a better vineyard for it; or, if it seems good to you, I will give you its value in money.” 3But Naboth said to Ahab, “The Lord forbid that I should give you my ancestral inheritance.” 4Ahab went home resentful and sullen because of what Naboth the Jezreelite had said to him; for he had said, “I will not give you my ancestral inheritance.” He lay down on his bed, turned away his face, and would not eat.
5His wife Jezebel came to him and said, “Why are you so depressed that you will not eat?” 6He said to her, “Because I spoke to Naboth the Jezreelite and said to him, ‘Give me your vineyard for money; or else, if you prefer, I will give you another vineyard for it’; but he answered, ‘I will not give you my vineyard.’” 7His wife Jezebel said to him, “Do you now govern Israel? Get up, eat some food, and be cheerful; I will give you the vineyard of Naboth the Jezreelite.” 8So she wrote letters in Ahab’s name and sealed them with his seal; she sent the letters to the elders and the nobles who lived with Naboth in his city. 9She wrote in the letters, “Proclaim a fast, and seat Naboth at the head of the assembly; 10seat two scoundrels opposite him, and have them bring a charge against him, saying, ‘You have cursed God and the king.’ Then take him out, and stone him to death.” 11The men of his city, the elders and the nobles who lived in his city, did as Jezebel had sent word to them. Just as it was written in the letters that she had sent to them, 12they proclaimed a fast and seated Naboth at the head of the assembly. 13The two scoundrels came in and sat opposite him; and the scoundrels brought a charge against Naboth, in the presence of the people, saying, “Naboth cursed God and the king.” So they took him outside the city, and stoned him to death. 14Then they sent to Jezebel, saying, “Naboth has been stoned; he is dead.” 15As soon as Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, “Go, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.” 16As soon as Ahab heard that Naboth was dead, Ahab set out to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
17Then the word of the Lord came to Elijah the Tishbite, saying: 18Go down to meet King Ahab of Israel, who rules in Samaria; he is now in the vineyard of Naboth, where he has gone to take possession. 19You shall say to him, “Thus says the Lord: Have you killed, and also taken possession?” You shall say to him, “Thus says the Lord: In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood.” 20Ahab said to Elijah, “Have you found me, O my enemy?” He answered, “I have found you. Because you have sold yourself to do what is evil in the sight of the Lord, 21I will bring disaster on you; I will consume you, and will cut off from Ahab every male, bond or free, in Israel;

Like last year, the lectionary this summer offers up a treasure trove of texts from the Old Testament which gives us an opportunity to really dive into the richness of these stories, many of which are not given a lot of attention in the Christian church.  The season begins with stories about the prophet Elijah from 1st and 2nd Kings.  Last week we heard about Elijah and the widow and how the prophet healed her son.  Elijah plays a smaller role in today’s text, but he’s still there, always a thorn in the royal side of King Ahab and Queen Jezebel.

The story today about Naboth’s vineyard is sort of an odd little tale tucked into the pages of 1st Kings, wedged between some pretty dramatic stories about life and death showdowns between Ba’al and YHWH complete with lightening bolts.   This strange tale about an ordinary Israelite turning down the request of mighty King Ahab almost seems deliberately veiled.  A lot of commentators doubt the historical veracity of the story, but nobody questions that this text helps us in understanding the more epic saga of Israel’s rise and collapse.  This little story about Naboth and Ahab and Jezebel tells us a lot.  About power.  About the misuse of power. 

This story prompts us to remember yet again what God said about Israel having a human king.  As you may recall, God said it was a really bad idea.  In fact, Samuel tried to talk the people of Israel out of it.  But no, they really wanted a king.  In 1st Samuel we read, “But the people refused to listen to the voice of Samuel; they said, ‘No! but we are determined to have a king over us, 20so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles.’ 21When Samuel had heard all the words of the people, he repeated them in the ears of the Lord. 22The Lord said to Samuel, ‘Listen to their voice and set a king over them.’ (1 Samuel 8:19-22).  You can almost hear the resignation in YHWH’s voice.  “So the people want a king?  Ok.  They can have a king.  But don’t blame me when it all falls apart.”

So Israel got what it wanted despite Samuel and God’s objections.  Israel wanted to be one of the cool kids, like the other nations, and it didn’t take very long for it to become obvious to everyone who was paying attention that Israel relying on a human king for their governance instead of YHWH was a terrible plan. 

And today we meet one of the worst.  The notorious King Ahab married to the equally notorious Queen Jezebel.  Ahab was quite the character.  Despite having the kind of power and comfort that your average Israelite could only dream about, King Ahab decided that his next door neighbor in Jezreel, Naboth, was sitting upon a particularly lovely vineyard.  It was exactly the kind of backyard accessory that King Ahab wanted for his new vacation home, so one day he takes a stroll over to Naboth’s house to make a deal with him.  And Ahab makes what seems like a completely reasonable offer to Naboth.  Ahab offers Naboth a comparable vineyard across town or the cash value of the property. 

But the offer does not seem reasonable to Naboth.  The hapless neighbor refuses to cut a deal with the king because  Naboth is a faithful Israelite.  He knows that the vineyard cannot be sold, traded or monetized; it is Naboth’s ancestral inheritance entrusted by YHWH to Naboth’s care until Naboth passes it down to his sons.  No matter how much money the king offers, or how much the better the new vineyard he might receive in trade, Naboth won’t sell.  Naboth really CAN’T sell the vineyard.  The deed to Naboth’s vineyard belongs to YHWH. 

Even though the Law is on his side in this matter, Naboth must be feeling incredibly vulnerable in front of the king.  Ahab was a tough and ruthless leader, as well as an incredibly effective one.  In our time especially, those qualities – toughness, ruthlessness and effectiveness -- seem to go together for most leaders. 

Even Ahab’s marriage to Jezebel was a carefully crafted, political alliance.  This was no sizzling love match between a dashing king and a bewitching foreigner.  Jezebel was from Tyre and the oldest daughter of the Phoenician king.  The union between Ahab and Jezebel provided both Israel and Phoenicia with something both countries needed -- military protection from common enemies like Syria and Assyria, as well access to very valuable trade routes. 

From a purely political, results-oriented perspective, Ahab is powerful.  And Naboth is a nobody.   But Naboth stands firm.  The vineyard the king wants so badly is not for sale.  So what does the king do in the face of Naboth’s “no?”

He goes home and sulks.  Ahab pouts.  He gets into bed and refuses to eat.  It would all be sort of comical if what happens next wasn’t so tragic.  Jezebel -- the idol-worshipping foreigner who is certainly no angel, but probably not as evil as her reputation has made her out to be – Jezebel takes one look at the sniveling lump in the bed where a king used to be and says, “Ok.  I’ll go and get you your vineyard, goofball. Go eat something and cheer up.”

And with that, Jezebel sets into motion a devious plan in which Naboth is unjustly accused and ends up being stoned to death by a kangaroo court rigged up by Jezebel, two “scoundrels” and a bunch of cooperative “men.”  When Naboth is dead, Jezebel tells Ahab that he can go take possession of the vineyard he wanted so badly.

But before the king can take possession of the land, the prophet Elijah appears and proclaims: “Thus says the Lord: You have killed, and also taken possession!” Elijah doesn't say any more about the details of Ahab’s crime and he quotes God's impending punishment.  But what is important to Elijah is that “you have sold yourself to do what is evil in the sight of the Lord.”  

For Jezebel, coming from the traditions of Tyre and Sidon, taking the land wasn’t even a question in her mind.  Phoenicians believed that land was just a commodity and could be bought, sold and stolen by anybody, particularly people with power. Archeological findings in the region have found that wealthy merchant families in Tyre and Sidon (and their Israelite wealthy wannabes) had been dispossessing north Israel peasants from their land for at least a generation leading up to the time of the marriage of Princess Jezebel to King Ahab.[1] For Jezebel, getting what you want when you want it, even using violent means to get it, is nothing new.

But, Ahab is confronted by Elijah because Ahab actually knows what is going on with Naboth’s rejection of this real estate deal.  Ahab is no dummy.  He understands Yahwistic faith that says one cannot conceive of stealing land from someone else because everyone is part of the same family and created by the same God. On the other hand, his wife Jezebel cannot conceive of not taking it, because in her tradition, we are not the same.

It is easy, isn’t it, to vilify Ahab and Jezebel.  But it seems that every single time we are tempted to draw very distinct lines of who’s good and who’s bad, and imagine we stand with the victim instead of the villains -- we may want to think again. 

And perhaps we ought to listen a little more closely to Elijah and wonder – how have we sold ourselves to do what is evil in the sight of the Lord? In a capitalistic society where we believe we are entitled to all that we can purchase, is there a limit to the reach of our money?  In other words, just because we can afford it, is it ours to rightfully acquire?  And what are the limits to our use of what we think we own?

Think about the clothing we buy.  We’ve heard numerous reports over the past several months about factory fires in Bangladesh which killed hundreds of people, mostly women, who worked in dangerous, deplorable conditions at poverty wages to produce clothing sold by retailers like Walmart and Sears and even Disney.   You and I have a perfect right to buy inexpensive clothing, but in doing so are we making someone’s vineyard into our vegetable garden?

A lot of people have chosen to boycott clothing from a specific region because the clothing was being made by young girls in slave like conditions.  Reports say that some of these sweat shops have been closed because of the boycott. The girls making clothes lost their job at the factory and turned to prostitution, their only other option.  So is not buying clothes from certain regions evil in the sight of the Lord? 

A couple of months ago, a group of ministers and elders from Pittsburgh Presbytery completed a study about gas fracking and whether it was a faithful thing for churches to lease their land to the gas companies.  At the last presbytery meeting, the study group recommended that more time be given to study the issue and that the presbytery should wait for more information about the long-term health risks that fracking might pose to community water supplies and the health of people who live near these sites. The data isn’t absolutely clear yet, so the study group said, let’s wait and see how the science plays out.

The churches sitting on natural gas reserves known as Marcellus Shale stand to make significant money if they allow drilling on their property.  And that’s not a bad thing, right?  That money can be used by the churches for mission and other good works.  Church leaders and pastors stood up at the presbytery meeting arguing that churches should be allowed to make these deals with the gas companies because, after all, “…the fracking is going to happen no matter what we do.  We can’t stop it.  Why shouldn’t churches – especially small churches -- reap the benefits? Why not make these deals with the gas companies if it will help struggling churches?”

None of these issues are simple and none of the answers are clear cut.  

I love this story from 1 Kings because it is the perfect story to remember when we wonder why things fall apart.  When things go wrong, we can almost always trace it back to a decision we made in the heat of wanting more than we have for no good reason beyond the fact that we want it.   Our downfall usually has less to do with an enemy that has wronged us and more to do with forgetting who we are and whose we are.  How often do we sell ourselves, our very souls to do what is evil in the sight of the Lord? How often do we judge others for the very thing we are guilty of ourselves?  I can tell you the answer – a lot.

Jezebel, of course, has lived on in the cultural imagination as a symbol of a brazen, shameless hussy, although the text never actually testifies to her being unfaithful to her husband.  She was who she was, as flawed as the kings of Israel.  Elijah’s prophecy about Jezebel coming to a bad end eventually comes true.  When Ahab dies in battle and Jezebel’s son assumes the throne, there is a revolt.  Her son’s general kills the Jezebel’s son and soon he is on his way to kill Jezebel.  Which he does by having her thrown out a window.  Jezebel’s body is left to be trampled by the horses and eaten by dogs. 

And we may say good riddance.  That’s certainly how church interpreters throughout the millennia have considered Jezebel’s death.  Good riddance to a very bad, bad woman.  Nobody, least of all the church, seems to have a good word for Jezebel.

But let us consider her in the light of our gospel story for today.  Jesus is invited to have dinner at the home of a Pharisee.  If you asked the Pharisee about Jezebel, he would have most likely given you the party line.  Jezebel was trash, a harlot, an outsider, a no-account, no-good hussy.  In other words – a terrible sinner – not unlike the woman who barges into the middle of dinner at the Pharisee’s home.

I wonder if the compilers of the lectionary have the same sort of imagination I have when reading these two stories side by side.  In my imagining of this story, I imagine this woman as perhaps the great, great, great – add a lot of greats there – granddaughter of Jezebel.  The sins of the notorious queen have endured and been passed down for generations -- as significant sins of guilt, shame and blame often do in families. Vineyards come and go, family homes are sold off and forgotten.  But the sins of the father?  The sins of the mother?  Those are legacies that stick.  Every family has them and they can do real damage.

But this woman comes to Jesus filled with gratitude and joy because, maybe for the first time in her life, she has been accepted, understood and most of all, forgiven.  And when she feels that release of guilt and shame, she weeps, her tears running down her cheeks and onto Jesus’ feet.  She dries the tears with her long, dark hair and kisses his feet again and again.  She anoints Jesus’ feet with ointment from a beautiful, alabaster jar that was given to her long ago by her grandmother or great- grandmother.  Perhaps this woman at Jesus’ feet is the first woman in her family who have ever experienced the lightness that comes in seeing yourself as beloved.

Jesus sees her, who she is, what she has endured, her shame, her guilt, her anguish and her humiliation.  But none of that matters now.  This woman has experienced the radical forgiveness of Jesus.  And she cannot stop worshipping the one who has made her whole.  Her exuberance is almost embarrassing. 

The only person in the room not freaking out about the woman is Jesus.  He says, “Do you see this woman...her sins, which were many, have been forgiven.  And hence, she has shown great love.”

The forgiveness we receive from Jesus calls us to become our better selves, marked with crazy grateful tears instead of guilt and shame for what we have done and left undone.  We do not always have the right answer and we will often trespass against the people who deserve our greatest love.  But even Ahabs and Jezebels like us can be redeemed if we trust the One who forgives even what seems to us unforgivable. 

Thanks be to God.  Amen.























[1] http://jubileejusticetaskforce.blogspot.com/2013/06/proper-06-year-c.html