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Posts from the ‘Human Family’ Category

Gospel of Fools

Proper 6B-18

Immanuel Lutheran, Chicago

 

The Kingdom of God is like when the smallest of seeds grows up, puts forth large branches so that the birds of the air can make nests in its shade (Mark 4:31-32). Jesus’ parable recalls images of the tree of life.  We might expect a great Cedar or Sequoia.

In Glacier National Park in Montana, the Trail of the Cedars is a short walk from the road. Their massive trunks can soar up to two hundred feet high. Some are as much as 400 years old. The canopy of interlacing branches creates an awe-inspiring interior space worthy of a great cathedral. In fact, the magnificent Basilica of the Sagrada Familia in Barcelona, Spain is inspired by a forest. Architect Antoni Gaudi duplicates structures found in nature. The width of the pillars undulates and branch out like tree trunks. Standing inside the Basilica looks more like it grew there than was built there.

It is easy to imagine the kingdom of God in an old growth forest or grand cathedral. But Jesus surprises us. Jesus says the presence and power of God is better revealed in a tiny, no-account seed. This is not the way we expect divine activity to look.  Honestly, it’s not what we wanted either.

The people packed beside the sea listening to Jesus would have known, just as any farmer in the Midwest does, a mustard plant doesn’t have large branches.  It doesn’t grow into a tree.  It’s not suitable for birds to nest in. In fact, mustard isn’t good for much of anything. It’s a common weed.

A rule of thumb for interpreting parables is if they don’t offend you, you’re probably not understanding it.  Until we hear the parable as Jesus own audience did we can’t begin to know what he meant.

Here then this parable of Jesus. ‘The kingdom of God flourishes like crabgrass or dandelions, or the creeping Charlie growing in your yard, next to the sidewalk, and underneath the L platform. The Spirit of God is like a weed.  A weed is by definition, a plant nobody wants.  A weed is a plant that grows everywhere, without tending to it. It just takes over – “so that the birds of the air can make nests in its shade” (Mark 4:32).

Here Jesus topples any self-importance we might have nurtured about our piety and empties all pompous notions about our prized traditions, institutions, culture, refinement, and the arts. The response to Jesus’ message was decisive. The world flung out the parables and gospel of Jesus onto a garbage pile outside Jerusalem and violently put both him and his message to death on a cross. To which God responded creatively, gracefully and just as decisively with a resurrection for Jesus and also for us.  In him was life. God’s free gift poured out upon all people.

To bind ourselves to this gospel is to take our place beside people, places, and things the world has thrown away—starting with yourself.  Whatever flaws or faults you think you have, whatever shame you carry, regardless of the bad choices you made, or the tangled mess your daily life has become, the first step in our disciples’ journey is simply to prayerfully open ourselves and let the love of God revealed in Christ Jesus infuse, encircle, uplift, and heal you. You must learn to love yourself before you can truly love others. Here Jesus surprises us again.  Once we stop running away from what is broken and become reconciled to God in Christ, fear and anger give way to generosity and joy.

Here is the tree of life sown in us like a tiny mustard seed.  Here is the cross around which we gather, the tree into which we are grafted through baptism, the true vine that nourishes us with its fruit in the cup we share today at the altar. It did not appear all that impressive at first, but while nobody was looking it grows like a weed with a creative tenacity and power beyond our understanding. Even now God is bringing something new to life from ordinary discarded people and things that otherwise seem impossible.

The parables of Jesus teach us to see the world with new eyes. When the prophet Samuel went to the house of Jesse to anoint a new king to replace Saul he was sure he had found him the moment he saw Eliab.  But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.” (1 Samuel 16:7)   Instead, God directed Samuel to anoint the youngest, the littlest, and by all outward accounts, the least likely to succeed.  Yet, King David became the greatest king in the long history of Israel.

So, I ask you, dear brothers and sisters in Christ, what do you see?  What do you notice as the fever dream of fear and violence begins to subside by the grace of God?  Where does the spirit of generosity and joy encourage you to do God’s work with your hands and voice?

For three Sundays now, we’ve brought our collective attention to focus on the border and the plight of people in the world who live beyond it.  Jesus led the disciples across borders and boundaries. Jesus lead them beyond their fear, beyond their wants from death into life.  The love of God doesn’t stop at the border. Can we imagine a world where safety, justice, and abundance are so widely shared we will no longer have a need to defend the borders between nations, peoples, and religions?

What would happen to us, our households, our workplaces, our neighborhood, and our nation if we took Jesus’ crazy parables seriously? What if we embraced the parable of the mustard seed as a model for how we live life?  What if we follow this gospel of fools would we see it is not only about the surprising character of God and grace, but an invitation to be planted like seed, to be plunged into the dark earth and there to die alone, in order that our lives might be broken open and our gifts multiplied like bread for the world?  These parables are an invitation to walk with Jesus the way of the cross.

Be the seed. You may find yourself in rocky soil, on the path, or among thorns. It doesn’t matter. Be the seed.  God will give the growth.  Each of you is rooted in the garden of grace fed and watered through faith. Be the seed. Let yourself be planted in whatever place you find yourself.

Four thousand years ago human civilization was born in the land that today we call Iraq. Civilization began with the invention of agriculture and the cultivation of seed.  Today, we multiply them, splice them, and harvest them in air-conditioned cabs guided by global positioning satellites, fertilized precisely according to the need of each plant with the help of drones.  We know all about the bounty created by seeds –are we ready to let ourselves be the seed?

In baptism, the grace of God was sown in us so we might become like seeds of the kin-dom of God in the world.  Thanks be to God.  “For the wonders that astound us, the truths that still confound us, most of all, that love has found us, thanks be to God.” (ELW # 679)

Our Hearts, Broken and Joined

Proper 4B-18

Immanuel Lutheran, Chicago

 

The American author Anne Lamott tells a lovely Hasidic story “of a rabbi who always told his people that if they studied the Torah, it would put Scripture on their hearts. One of them asked, “Why on our hearts, and not in them?” The rabbi answered, “Only God can put Scripture inside. But reading sacred text can put it on your heart, and then when your hearts break, the holy words will fall inside.” (Anne Lamott, Plan B: Further Thoughts on Faith)

When your hearts break, holy words fall inside. The good news is not good news to anyone who has never been broken-hearted. A broken heart provides good soil for the gospel to take root. What grows from a broken heart filled with the Word of God is compassion and wisdom, the life-giving fruits of healthy religion.

In today’s gospel, Jesus grieved at the hardness of heart of the Pharisees who would rather let a man suffer than heal him on the Sabbath (Mark 3:5). The hardness of hearts is a refrain that plays throughout Mark’s gospel.

“When our hearts are hardened, we cannot see the grace and the gift of the Sabbath or of the law.  When our hearts are hardened, we stop seeing the freedom and healing of another as important. When our hearts are hardened, we are blind to the depth of the truth of who Jesus is and what he is up to in the world.”  Unless our hearts are broken religion becomes a deadly enterprise for hardened hearts hell bent on control, exclusion, and maintaining privilege.  Look, Jesus and disciples do not keep the Sabbath as they should.  Look, Jesus does not obey the authorities.  So, immediately, they conspire together how to destroy him. (Mark 3:6)

God’s love for you is deep and never-ending. “The Sabbath was made for humankind, and not humankind for the Sabbath.” (Mark 2:27) Each of you is utterly unique, blessed, and created in the image of the divine. At the same time, each of us only finds our humanity fulfilled, our joy made complete, and our life filled through belonging and connection, joined together as flesh is joined with bone. This is the wisdom God grows from our broken hearts.

The word ‘religion’ comes from the same root as ‘ligament.’ Ligaments connect muscle and bone. Our bodies could not operate without connective tissue. Likewise, human life does not work without a connection to all living things that surround us.

Religion is the task of putting our divided realities back together: human and divine, male and female, heaven and earth, sin and salvation, mistake and glory, matter and spirit. If it isn’t then re-check your religion.

The body is firmly joined together but also flexible. Our bodies hold everything in its place and also ready to move in an instant.   In Jesus’ day, the prevailing religion was stiff and unyielding. Despite good intentions, their resistance to Jesus is proved ignorant, dangerous and deadly—the work of self-contented and hardened hearts. Just look at what else is going on in the third chapter of Mark’s gospel.

Jesus goes home, and people are confused about who he is. Scribes sent from Jerusalem to investigate describe Jesus as being possessed by a demon. Members of his own family are so concerned they staged an intervention. According to Mark, they go out and try to “restrain him.” Jesus’ family believed what they were doing was in his best interest.  They seem convinced he has lost his mind. The scribes add fuel to the fire by describing Jesus’ ministry as the work of Satan and accusing him of being possessed by a demon. They say he casts out demons by the ruler of demons.

It’s an unnerving story. How do we keep our hearts open to God’s Word in our own time of great change to the religion we hold dear? “It’s a story about Jesus walking through the sacred fields in our lives and plucking away what we hold dear.  It’s a story about Jesus seeing people we’re too holy to notice, and healing people we’d just as well leave sick.  It’s a story about a category-busting God who will not allow us to cling to anything less bold, daring, scary, exhilarating, or world-altering than love.” (Debie Thomas, Lord of the Sabbath, Journey with Jesus, 5/27/18)   There is a single yardstick by which we can take the measure of our faith, our church, our religious institutions, and traditions. It is measured in the compassion we have for others.  Our broken hearts break for all those who suffer.

Apparently, nothing is more sacred to Jesus than compassion.  “The true spirit of the Sabbath — the spirit of God — is love.  Love that feeds the hungry.  Love that heals the sick.  Love that sees and attends to the invisible.  If we truly want to honor the Lord of the Sabbath, then we have to relativize all practices, loyalties, rituals, and commitments we hold dear — even the ones that feel the most “Christian.”  There is only one absolute, and it is love. (Debie Thomas)

Perhaps we too, like the Pharisees and disciples and saints before us, have hardened hearts. But the graceful truth is that in spite of our hardened hearts, life and the Spirit conspire so that eventually, they will be cracked wide open, for grace and love and gentleness to fill and heal them again.

The beautiful story from 1 Samuel shows the resiliency and strength God brings from our broken hearts.  Eli realizes God’s call to Samuel means he’s fired. Eli is being passed over for allowing his sons to dishonestly use temple offerings to enrich themselves. Yet Eli does something unexpected. He does not conspire against Samuel but guides and encourages him. Open hearts produce open hands.  Compassion has the wisdom to know we are always part of something greater than ourselves.

Why would anyone bring the business of a synagogue to a grinding halt on a Sabbath morning?  Why would a man risk his own life to heal a stranger’s withered hand? Why have we gathered here on a Sunday morning?  Why do we, year after year, open our hearts to friends and neighbors, children and youth of this community?   Because God is here, our broken hearts find comfort and open. “Here, [we] servants of the Servant seek in worship to explore what it means in daily living to believe and to adore” (ELW # 526). We cannot live without God’s Word. Joined together in one body, as muscle is joined to bone, we live and move, and have our being.

Door to Awe and Wonder

Holy Trinity B-18

Immanuel Lutheran, Chicago

Social psychologist, public theologian, author, and professor, Christena Cleveland had a problem.  After having lunch with her friend Peter, she couldn’t get the idea out of her head.

It was a noisy restaurant. No one was paying attention. Nevertheless, Peter had lowered his voice, leaned in, and whispered: “I am undocumented.” They were talking about his mother who lived in his home country. That day at lunch, Peter also told her his mother had a terminal illness.

He desperately wanted to visit but couldn’t.  He wouldn’t be allowed back in the country. Given his obligations to his young family in the U.S., Peter had made the heart-breaking decision not to visit his dying mom

Cleveland writes, “In many ways, Peter’s life was marked by sorrow and loss — and that was more evident than ever during our lunch conversation that day. While listening to him talk about his mom, I felt an urge to travel to his home country to visit her on his behalf.  In the course of being friends with Peter, I had begun to identify with him, his family, and his story.” (True Connection Requires our Bodies and Minds, On Being, 6/2/2017)

Lived experience teaches this is wisdom. Social psychologists know that becoming close friends with others literally expands our sense of self to include them in it.  This larger self-draws out our best instincts. Early Christian mystics understood that we are our best human selves when we are participating in mutual, interdependent relationships with people who are different from us.

Cleveland writes, “Once I saw the world from [Peter’s] perspective, my myopic, individualistic viewpoint was broadened to include his too. And that changed everything — how I viewed myself, how I was willing to spend “my” money and time, and the extent to which I felt connected to people with perspectives, problems, and homelands that were nothing like my own.” (True Connection Requires our Bodies and Minds, On Being, 6/2/2017)

Scripture teaches that all human beings are made in the image of God (Genesis 1:27).  Therefore, it is no surprise that we find a higher purpose in connection with those who are different because mutual indwelling is at the heart of who God is.

Nearly three centuries after Christ, early Christian theologians used the Greek term perichoresis to describe the nature of the relationship among members of the Trinity — God the Creator, Christ the Liberator, and the Spirit the Comforter. Rather than hanging out as a threesome or merely collaborating with each other, perichoresis describes the mutual indwelling of the members of the Trinity.

English speakers are at a disadvantage to understand this.  We don’t have good equivalent words.  “Teamwork” or “collaborate” don’t go far enough.  Other languages get closer.  For example, the Nguni Bantu word for humanity, “Ubuntu,” is often translated with the strange but wise phrase: “I am because we are.” Ubuntu reflects a belief in a universal bond of sharing that connects all humanity.

When we say God is the triune God, we are saying something about who God is beyond, before, and after the universe: that there is community within God. Our experience of this is reflected in Paul’s words today. When we pray to God as Jesus prayed to his Abba (or papa), the Spirit prays within us, creating between us and God the same relationship Jesus has with the one who sent him.

We are most human and most divine when we experience mutual and physical connections across cultural lines, in a way that costs us and changes us. Again, Christena Cleveland writes, “Four months after my lunch conversation with Peter, I traveled to his home country to visit his mom. I carried his blessing as well as an armful of gifts that he had sent with me to give to his family. I was simply the messenger, but I knew that I had been invited into a sacred space — a space that continues to call me out of individualism and into freedom.”

Our challenge to comprehend the wisdom of the Trinity is not only linguistic but probably also cultural. Individualistic Western society often impedes relationships with people who are culturally different. The dream of self-sufficiency cuts us off from others and leaves us lonely.

Enlightened Westerners who seek personal freedom and desire to do good in the world often go about it in an individualistic way. Somehow, we believe our racial biases will melt away if we listen to enough podcasts. We believe reading a good book about global inequality absolves us of our responsibility to actually do something about it –as if raising awareness trumps the need to take action. We believe world peace will come if we just do lovingkindness meditation surrounded by people who are racially and economically similar to us. Though helpful, these spiritual practices ultimately require very little of us and fall quite short of perichoresis.

Again, Christena Cleveland says she has begun to think of cross-cultural relationships as a simple, costly, and transformational spiritual practice. “This spiritual practice is simple but not for the faint of heart. It is through this practice that my privilege, internalized racism and colonialism, and attachment to comfort are brought to the surface and I am forced to reckon with them. We often idealize cross-cultural relationships, not recognizing ways in which privilege and power differences prevent us from truly connecting.”

Over the next three Sundays at Immanuel, we are planning teach-in on immigration.  Next week, we will hear stories from immigrants themselves.  The following Sunday, Mary Campbell of the ELCA’s accompaniment ministry with minors, AMMPARO will be here and Bishop Stephen Bouman will preach. On June 17th, Molly Castillo and friends will help us learn more about Deferred Action for Childhood Arrivals or DACA.

Printed on the back page of your worship folder you will find a small version of a very famous 15thCentury Russian Orthodox icon of the Holy Trinity by Andrei Rublev. Three figures, Father, Son, and Spirit are seated around a table.  On the front of the table, you can just make out a rectangle shape to which, scholars say, a small mirror was once attached.  Standing before this image, the viewer could see themselves. In other words, the mutual indwelling and eternal communion of the Trinity includes a place for you.

Trinity means we are most able to participate in God when we participate in relationships that are also marked by mutual indwelling — such as intimate cross-cultural relationships in which we vulnerably open ourselves to being influenced by people who are culturally different than us. Or, as the Catholic priest and historian Thomas Berry (1914-2009) once wrote, “The universe is not a collection of objects, but a communion of subjects.”Trinity is the word Christians use to name that God is at once fully present here and beyond the stars.  Trinity is a door that opens everywhere into awe and splendor always, already hidden in plain sight just beneath the surface of things. See, it opens now for you.

The Disciple’s Great Discovery

Pentecost Sunday B-18

Immanuel Lutheran, Chicago

 

What’s important about Pentecost? It is one of the three great festivals of the church with Christmas and Easter.  That’s interesting—to some of us—but not very important.  Sometimes Pentecost is called the birthday of the church. Luke says it’s when God poured out the Holy Spirit on the disciples after Jesus ascended into heaven. We all enjoy a good party and, judging from what we read in the Book of Acts, it sounds like it was a good one.  But a party for other people, in this case, an ancient institution, is not what makes Pentecost important.

What does this young man, Ethan, who will affirm his faith and take his place among us today as a full member of this community, need to know about Pentecost?  It’s the disciple’s discovery about how life works.  It was a eureka moment that unlocked the secrets to living a good and abundant life not only for them, but for us, and for everyone.

The Presbyterian theologian Frederick Buechner says “there are basically two kinds of law: (1) law as the way things ought to be, and (2) law as the way things are. An example of the first is “No Trespassing.” An example of the second is the law of gravity.”

Mostly, churchly people have talked about God’s law in terms of category no. 1, a list of dos and don’ts. These dos and don’ts are the work of moralists and, when obeyed, serve the useful purpose of keeping us from doing too much damage to one other. They can’t make us human, but they can help keep us honest.

What’s so important about Pentecost and the bible is that it offers us more than good advice about ethics.  God’s law in itself, comes under category no. 2 and is the work of God. It has been stated in seven words: “Whoever does not love abides in death” (1 John 3:14). Like it or not, that’s how it is. If you don’t believe it, you can always put it to the test just the way if you don’t believe the law of gravity, you can always step out a tenth-story window. (In the following passage, Buechner describes God’s Law.  (Frederick Buechner, Wishful Thinking and again in Beyond Words)

That day in a small room somewhere in Jerusalem where about 120 Jesus followers were hiding the disciples learned that by trying to save their lives they would lose them and those who lost their lives for the sake of Christ are alive forever.  We are grafted into the One life in God. Therefore, be not afraid to give your limited number of days fully to something that matters—because it’s the only thing that really does.

Bible scholar Bill Kellerman points out, “The story in Acts 2 begins in the upper room and ends in the streets of Jerusalem…after what’s been done to Jesus, you’d have to be either drunk or crazy to be shouting his name in the streets and pointing accusing fingers at the executioners.”

They were wanted criminals for being co-conspirators of an executed political instigator.  They were people who knew they had failed.  They could count all the ways they had ignored, misunderstood, dismissed, rejected, and betrayed Jesus when he was alive.

The disciples discovered God doesn’t care about dishing out punishments or giving us what we deserve. What’s important about Pentecost is that God has poured out and continues to pour out the gift of the Holy Spirit upon you

Long ago, nearly a thousand years before Jesus was born, the people of God tell in the Hebrew Bible how the Shekinah glory of Yahweh (fire and cloud from heaven) descended and filled King Solomon’s Temple on its dedication day in 950 BCE (1 Kings 8:10-13).  Before that, they tell how fire and cloud had also filled the portable temple, or Tent of Meeting (Exodus 40:34-35) during the Exodus.

Today for Pentecost Sunday (Acts 2:1-13) we hear how fire and wind from heaven descended, not on a tent or on a building, but on God’s people! You received this spirit you at your baptism (Acts 2:38-41) God intends to make of all peoples, of every nation a new sanctuary of living stones. The new temple of God is the human person. “You are that Temple!” (1 Corinthians 3:16-17; 2 Corinthians 6:16; and Ephesians 2:21-22).  We, individual humans, have become the very Body of Christ alive in the world (1 Corinthians 12:14-30).  The great Shekinah fire and wind of the Spirit transformed fearful fugitives into bold public witnesses.

At Pentecost, we proclaim and celebrate this Spirit of the living God poured out on us today to give us courage, to rekindle our hope, to fill us with compassion, generosity, and the capacity to love—everything we need to live a good and abundant life.

Ethan, I look at you and take the measure of how long I have been here at Immanuel.  You were a toddler when we sat every Sunday in a circle of carpet squares, sang bible songs with Kathy Anderson, and talked about Jesus downstairs in the Olin Center.

It’s no mistake the signs of God’s grace –fire, wind, and water, are all the things that have the power to shape the landscape, sculpt the earth, and literally to move mountains.  That’s how God’s Spirit works in us.  Quietly, mostly subconsciously, little by little, and sometimes, all at once, Sunday by Sunday, the Spirit moves mountains in our soul.  Through belonging together at Immanuel, we are working together, shaping and softening, opening and closing, striving with the Spirit to become a better reflection of God’s peaceable kingdom.  We can’t find inner peace without learning to live with one another in love.

Pentecost is important for teaching us We are all “walking around like the sun” as Thomas Merton says.  A church does not offer a fire insurance policy for the next world. Instead, it’s a place to gain a life assurance policy for each day of our lives.  At church, we learn that our job is not to suppress the Shekinah fire of the human spirit but to be that fire. The night he was betrayed, Jesus prayed to God, “For as you sent me into the world, so I sent them into the world. (John 17:18)   So now, ready or not, the Holy Spirit sends us.

Encircled by Love

Easter 7B-18

Immanuel Lutheran, Chicago

 

The only American artist to exhibit her work with the French Impressionists was Mary Cassatt. She was born in May 1844, grew up near Pittsburgh, PA but lived most of her adult life in France, where she befriended artists such as Edgar Degas.

Cassatt is best known for a series of expertly drawn, warmly observed, and unselfconscious paintings on the theme of mother and child. She’s famous, for me, because my mom hung a print one of her paintings in our home.  I bet someone here has it too –or that most of you would recall having seen it. The original now hangs in the Art Institute of Chicago.

The Child’s Bath, 1893, is one of Cassatt’s masterworks.  In it, mother and young daughter are lovingly absorbed in the mundane bodily routine of bathing.  The vantage point allows us to observe, but not to participate, in this most intimate scene. Somehow Cassatt invokes in us the memory, or perhaps, inspires in us the feeling of loving protection emanating from good mothering providing sturdy shelter to young lives and strong enough to encircle an entire house and make it a home. Cassatt brings us inside this circle of tender care.

The painting of Marry Cassatt offers us beautiful imagery for Mother’s Day.  I bring it up because her work also offers us a way into today’s gospel.  Cassatt invites the observer out of their narrow self-interest and into the expansive, other-focused and fully human selves God created and calls us to be in Christ Jesus. Abide in me, Jesus prayed, so that you may be one with one another, just as Jesus and the Father are one in the Spirit. (John 17:11)

Jesus invites us to live inside the circle of the Trinity, together with the Father, Son, and Holy Spirit.  The 14thcentury anchoress, mystic, and theologian, Julian of Norwich used a little-known old English word to refer to the kind of enveloping and protective love that Mary Cassatt makes the subject of her paintings. She called it “Oneing.” Julian used it to describe the human encounter with God.

Notice how different this “oneing” is from the vision many of us grew up with of an angry God who must be appeased by Jesus so humankind will not be destroyed. Notice how different our faith lives become when we understand Jesus’ prayed so that we might be fully one with God now and not after we die.

This healing vision of union with the living God frees us from the prison of us against them thinking. The old familiar understanding always divided the world into mine and yours, one and other, same and different, better and worse. But Jesus prayed to move us

beyond that dualism so that mine and yours are reconciled into ours. One and other are transformed into one anotherSame and different are harmonized without being homogenized or colonized. Us and them are united without loss of identity and without dividing walls of hostility.

God the Father includes the Son in full equality. Christ Jesus mirrors the Father’s self-giving and self-emptying love. The Holy Spirit is not subordinated as an inferior but is honored and welcomed as equal too, do you see what that means? God is characterized by equality, empathy, and generosity rather than subordination, patriarchy, and hierarchy.  Jesus prayed that we might be made one with this divine life now.

On the night he was betrayed, our Lord Jesus prayed.  “Holy Father, protect them in your name so that they may be one as we are one.” (John 17:11) These chapters in John, after the Passover meal and before leaving for the garden are sometimes called the other lord’s Prayer, or perhaps, Jesus’ high priestly prayer.  Jesus prays for us, the disciples, and his church just as the High Priest did on behalf of the people once a year inside the fabulous temple in Jerusalem, from behind the curtain within the holy of holies, and in the full presence of God. Now, according to today’s gospel, you are people for whom Jesus prays.

When might you have experienced this oneing kind of love? If we are lucky, perhaps we experienced it from our parents as a child. If you’ve ever been part of Immanuel’s prayer circle, David’s chain, when you knew people were praying for you each day when you’ve been at your lowest or facing a great challenge, then you know what a comfort it is to be bathed in the tenderness and compassion of prayer.

When might you have observed this kind of community where differences are transcended and what matters most is unity in Christ?  Perhaps it was last Thursday as ECT youth led us in worship for the Ascension at Unity Lutheran?  Young people of the church and the neighborhood, of different ages, abilities, racial groups and backgrounds were one with each other and in their joy in serving the gospel.

Or perhaps you glimpsed the oneing love of God last Sunday afternoon at the ONE Northside convention where diverse people from throughout the north side came together, united by their common values of the common good and of social justice to demand our elected leaders support affordable housing, police accountability, and mental health services.

Jesus prayed so that people might see the one life being lived in God now in us. Jesus prayed so that we might reveal the likeness of the divine image in which we are continually being created in this community.  He prayed that others might recognize in us God’s standing invitation to enter the powerful protective circle of God’s life so as to surround their entire lives starting now with grace and be made whole.

This is the kind of alternative community embraced by the disciples and the first Christians that turned the Roman empire on its head. It is the same type of unity in diversity, joining heaven and earth together, Jesus calls us to embody now.

Jesus prayer for oneing is an urgent plea for what some call the Great Turning when society finally turns away from violence, guns, racism, poverty, prisons, war, and environmental destruction to seek a viable alternative right here—one heart, one home, and one block at a time.

In other words, on the night he was betrayed, while the rest of Jerusalem slept, Jesus prayed his little band of followers would become a church. He prays this for us now. In an obscure room, while no one was watching, something timelessly old and radically new was being unleashed upon the world. Like ripples from a stone, we are joined today in a great wave moving through history beginning with the disciples and carried forward today. The seed of grace God planted in you opens a door to oneing. Be joined to one another. Take shelter and rejoice within God’s encircling love now and for always. Amen.

Prune, Prune, Prune

Easter 5B-18

Immanuel Lutheran, Chicago

I am not a gardener, but I pretend to be one at home.  Raking out leaves and removing the dead sticks and bits of last year’s growth, I noticed the green shoots of this year have begun to form, despite the long cold spring we’ve had.

Growers tell me, good gardening is a ruthless task.  Pull out the weeds and uproot the weaker plants. Divide the thriving ones before they crowd everything else out. Pluck the heads from blooming flowers. Hunt for and destroy malicious bugs and prune, prune, prune everything down to the nub. Don’t worry about disturbing those root systems in the seedling packets: tearing, breaking, and chopping them stimulates their growth.

Of course, what seems like no big deal to do to plants is another thing entirely when done to us, but don’t say we were not warned.  The old Adam and Eve must be drowned in baptism.  We say it so casually. Yet if our gospel is to be understood, then death and resurrection is not something that happened only to Jesus, it’s what the Holy Spirit is busy doing right now—in us! Prune, prune, pruning us down to the nub.

Sooner or later, we realize that life is a pruner. The French composer Hector Berlioz once remarked, “Time is a great teacher. Unfortunately, it kills all its pupils.”  As the years and decades go by our failures start to go by the name, experience, an achievement that qualifies us to bear responsibility and dispense wisdom—truly!

We are rooted in the gospel, planted in the rich soil of Word and sacrament, nourished by tradition and fed by the community of faith. Probably, we don’t do enough to learn about who we are and what we’ve inherited in our scriptures, theology, and liturgy. Beneath the surface, our roots are deeply woven together, but above ground, today’s scriptures admonish us to prune, prune, prune back our expectations of what God is up to, what the future will bring, what it means to be the church and especially about who is included and who is excluded within the life of Christ.

We learn this lesson from Jesus’ follower Philip who was forced to quickly discern how to respond to the Ethiopian eunuch who was brought to him by the Holy Spirit. Philip mysteriously encountered a wealthy Ethiopian official seated in a fabulous chariot in the middle of the desert, in the noonday sun, reading aloud from a scroll of the Prophet Isaiah. He was a black man. He was in charge of keeping the treasury for the whole Ethiopian kingdom.  He was very powerful, and he was a eunuch (Acts 8:26-40).

Jewish purity codes required that a eunuch must not be allowed to enter the Temple.  In fact, no one was allowed to talk with him, or have a meal with him, or even touch him, no matter how rich, and powerful he was (Deuteronomy 23:1).  (Clarice J. Martin “A Chamberlain’s Journey, and the Challenge of Interpretation for Liberation)

Tradition taught Philip to label him as a “dead branch,” someone outside of God’s reign and revelation. And yet, God had other plans to which Philip was open. In Christ, Philip reassessed his answer to the Ethiopian’s question: What is to prevent even me from being grafted into the vine, the living body of Christ?

In this brief encounter, we find the first real test of the inclusive vision of the early church.  We hear council to be open to the mysteries of growth that God brings. As Paul wrote to the Christians in Corinth “Neither the one who plants nor the one who waters is anything, but only God who gives the growth” (1 Corinthians 3:7).

In our gospel today the disciples are gathered around Jesus while they sat at the table, just as they had done on many nights. They sat around Jesus and celebrated the Passover meal.  It was a night they knew was special, but it’s true meaning and import was revealed to them only as later as they looked back and recounted the events of that night and remembered Jesus’ last words.

I AM, Jesus had said.  “I AM,” he said it in a way that made the disciples think of Moses’ encounter with God in the desert at the burning bush. I AM WHO I AM, God had said.  They remembered other times Jesus had said, “I AM the bread of life”.  “I AM the resurrection and the life.” “I AM the way, the truth, and the life.” “I AM the door.”  “I AM the good shepherd.”  Now Jesus was saying, “I AM the true vine.”

Gathered at his feet at the last supper on the night he was betrayed, the disciples would have understood Jesus was connecting himself to a familiar image of ‘The True Vine,’ a symbol for the nation of Israel.

The prophet Hosea described Israel as “luxuriant vine” (Hosea 10:1). Jeremiah had described Israel as “a choice vine wholly of pure seed” (Jeremiah 2:21).  During the brief period of the Jewish revolt against Rome that began in 66 A.D. and ended with the death of the last hold-outs at the rocky fortress of Masada in 73 A.D., the national symbol of the state of Israel affixed to its coins and emblazoned upon their flags was the image of a vine.

In his last words to the disciples before his arrest, crucifixion, and death, Jesus pointed to this familiar religious image and filled it with new spiritual wine. In a vine branches are almost completely indistinguishable from one another; it is impossible to determine where one branch stops, and another begins. The church is a community connected to the living Word through water and wine. We are nourished by God through faith in Christ Jesus.  We are called to be in the world and for the world but not of the world. As Jesus broke bread, so we are broken for others; as Jesus poured out the fruit of the vine, so we are poured out for all those who are thirsty now.

Jesus told the disciples and tells us the path to a fruitful life “…arises from connection to Christ and to one another, through interrelationship, mutuality, and indwelling.” The communal life envisioned here raises a strong challenge to contemporary Western models of individual autonomy and self-sufficiency. Rooted in grace, God can bring fine wine from flinty soil.  God draws blessings out of the most tragic of events.  God bring new vitality to tired lives.  We draw sustenance from the source of life that is in Christ Jesus.

Each Fall a vine must be cut down to the stub of its trunk to remain healthy.  Each spring, even the new growth must be pruned in order that it may bear more fruit. This is exactly what God is doing now to us as we gather here, as we feast at this table, and hear the word. God, our gardener, prunes away everything getting in the way of our proper flourishing as a living sanctuary of hope and grace.

Stil Wondering

Easter 2B-18

Immanuel Lutheran, Chicago

 

At times, like today, the lectionary can be confusing.  We’ve jumped into the middle of a longer story. You and I are two weeks from Easter Sunday, but in the gospel, it’s only a few hours since the resurrection. Let’s review.

The women discovered the empty tomb, saw two angels, and become the first to hear the good news: Alleluia! Christ is risen (Response).  These faithful women are apostles to the apostles.  Peter ran to check it out for himself, but he and the small band of Jesus-followers dismissed their story as an idle tale.

Later, the risen Christ accompanied two former followers as they head home from Jerusalem despite hearing the good news. In their grief, sense of failure, and fear of violent reprisal, the Jesus comes to walk beside them. They don’t recognize him, and instead of recrimination, he opens their minds to understand the scriptures on the road to Emmaus.  These intimate friends finally recognized him as he broke bread with them at suppertime.

Just as suddenly as they realized it was Jesus, he disappeared.  Immediately they hurry back to Jerusalem, and discovered that day Jesus also appeared to Peter, who had convinced them all that Jesus was indeed alive!

It’s at this very moment that we join today’s gospel. All the disciples are noisily and excitedly still talking about these things when Jesus startles and terrifies them. He says, “Sorry, did I scare you? Peace be with you,” and showed them his wounds, invited them to touch him, then went rummaging for food, found a piece of broiled fish and ate it.

In recounting the details of their packed and busy day our gospel records this incredible line. In their joy, the disciples were “disbelieving and still wondering.”

It is striking to me that centuries later, how much we’re like those first disciples, gathered here today, still wondering about the things we’ve heard, and wrestling with the fundamental question, as Martin Luther put it, “What does this mean?”

I wonder what does it mean for us living in a world of climate change, gun violence, chemical weapons, and the threat of nuclear war that Jesus offer them his peace? I wonder how it makes a difference Jesus showed them his wounds? Or that after three days, descending to the dead, and rising again that Jesus was hungry? Or that he required the disciples’ hospitality?

In March of 2009 sociologist and theologian, Nancy Eiesland died. She was just 44.  At 13, she had had 11 operations for the congenital bone defect in her hips. She lived with pain her whole life. In her 1994 book, The Disabled God: Toward a Liberatory Theology of Disability, Nancy told us what she thought it means for all of us that Jesus came back to life with his body visibly broken. She wrote, “The foundation of Christian theology is the resurrection of Jesus Christ.  Yet seldom is the resurrected Christ recognized as a deity whose hands, feet, and side bear the marks of profound physical impairment.”  “In presenting his impaired body to his startled friends,” she continues, “the resurrected Jesus is revealed as the disabled God.”  His injuries remain an essential part of his resurrected identity, neither a divine punishment nor an opportunity for further healing.

“What would it be like for us to follow in the footsteps of a disabled God?  What would it be like to lead with our scars, instead of enslaving ourselves to society’s expectations of piety and prettiness?  Jesus proved that he was alive and approachable by risking real engagement.  Real presence.  As in: “Here is how you can recognize me.  By my hands and my feet.  See?  I have scars.  I have baggage.  I have history.  I am alive to pain, just as you are.  I am not immune; I am real.”” (Debie Thomas, Scarred and Hungry, Journey with Jesus, April 8, 2018)

As Dietrich Bonhoeffer wrote, “Only a suffering God can help.”Supposedly a prison guard found the line scribbled on a piece of paper and smuggled it out of Bonhoeffer’s cell shortly before his death.

Jesus invites us to follow his way of the cross through the testimony of his wounds. He showed them his scars. “The paradox of resurrection is that Jesus’s scarred body comforted his disciples.  His wounded hands and feet pulled them out of disbelief and into radical, life-altering faith.” (Debie Thomas) Lo, here is a great mystery.  As theologian James Alison puts it, Jesus didn’t simply erase death, he carried death’s “shell” on his living body, rendering his scars a trophy — a sign of life’s ultimate and lasting victory.  “What type of life is it,” Alison asks in awe, “that is capable not of canceling death out, which would be to stay on the same level as it, but to include it, making a trophy of it, allowing it to be something that can be shown to others in order to diminish their fears?”

In their joy, the very first Christians still wondered just as we do. They were journeying, questioning, fearing, but also feeding and being fed, listening for and receiving God’s call, and, of course, like any good church community, doing Bible study.

There were about 120 Christians crowded around Jesus that first day—wide-eyed, their mouths open.  Today’s gospel means our 21stcentury experience of the resurrection is not second-rate.  We too have encountered the wounded and risen Christ while gathered at his table, in the living waters of baptism, and in his ever-present word proclaimed by brothers and sisters.  We are witnesses to these things.

God reversed the course of human history.  Because God in Christ Jesus, endured all the violence and rejection that can be wrought from human hands and did not rejected us, we are a community fueled by joy. Because the resurrected Christ was wounded and hungry we are a community grounded in loving and serving human bodies, without denying the reality of suffering, without embarrassment, without apologizing for our mortality, yet also no longer afraid to live life to its fullest. It is a joy that challenges us to wonder, to question, and playfully explore.  How shall we extend to this generation the spirit of God’s blessing upon all people and upon all life?

Gifts of Peace, Spirit, and Doubt

Easter 2B-18

Immanuel Lutheran, Chicago

             The wise men traveled from afar and bestowed three gifts upon the infant Jesus: gold, frankincense, and myrrh.  On Easter evening the resurrected Christ gave three gifts to the disciples to be shared equally with all humankind: peace, spirit, and doubt. 

             Of these gifts, of course, doubt gets a bum rap. Doubt is honesty.  Doubt is a necessary part of faith. We live by faith, not certainty. God calls us to be people who listen, question, learn, and grow. Whenever you hear someone who has doubt disparaged, a red flag should go up.   

            Every year the joy and triumph of Easter are followed one week later by a very honest look at human grief, fear, and doubt from John chapter 20. The fearful disciples, still hiding in Jerusalem, are united in their grief. Jesus’ resurrection confronts the sadness and loneliness of Thomas’s doubt.  Doubting Thomas, we call him.  But our gospel never uses that word, not once. Thomas’s questions ring true and familiar to people down through the centuries and to us today.  After all the evidence is in it still requires faith to follow the way of Jesus’ cross.  

God gives permission to learn wisdom and humility from our doubts and failings, and not just to repress them out of fear. To reach the goal of Christian maturity it will be necessary for us to be immature. (Little Henry, who will be baptized today, didn’t hear that.) God is an expert at working with mistakes and failure. In fact, that is about all God does. Mistakes do not seem to be a problem for God; they are only a problem for our ego that wants to be perfect and self-sufficient. We first tend to do things wrong before we even know what right feels like. I am not sure there is any other way. (Richard Rohr, Daily Meditation series on Human Bodies)

Jesus gives permission to doubt. There are two other gifts Jesus’ bestows upon his fallible frail fledgling community.  He gives them his peace. He infuses them with Spirit. Neither is quite what you’d expect.

Amazingly, Jesus bestowed peace on the disciples despite their betrayal and the crucifixion. Peace is the gift of reconciliation with God and one another. The gift of peace is like a multi-use tool.  From peace, Christians learn how to wage forgiveness, mercy, compassion, solidarity, and companionship –fundamental tools for building and sustaining any healthy community.  

The peace Christ gives is not just the absence of conflict; it’s also the presence of justice. Martin Luther King, Jr. once distinguished between ‘the devil’s peace’ and God’s true peace. A counterfeit peace exists when people are pacified or distracted or so beat up and tired of fighting that all seems calm. But true peace does not exist until there is justice, restoration, forgiveness. . . . Peacemaking begins with the transformation of ourselves by the gift of God’s indwelling spirit. But it doesn’t end there. We are called and equipped to be peacemakers in a world riddled with violence. That means interrupting violence with imagination and without judgment, on our streets and in our world” (Shane Claiborne and Jonathan Wilson-Hartgrove, Common Prayer: A Liturgy for Ordinary Radicals, Zondervan, 2012, Pocket Edition, pp. 58–59) 

            The gift of God’s spirit is what makes all this possible for us.  It is the only thing that can.

Jesus came, stood among them, breathed on them and said, “Receive the Holy Spirit”.  In Greek, the word is ‘emphusao’.  It’s the only occurrence of this word in the whole New Testament.  It is the same word used in Genesis 2, where God breathed life into the nostrils of the man and he became a living being.  It’s the same word used in Ezekiel 37, where God breathed life into the dry bones so that they stood on their feet and lived a vast multitude.  It is Pentecost and creation rolled into one.   

God’s urgent persistent will is incarnation. Human flesh is inspirited. The Divine Spirit is enfleshed.  God is patiently determined to put matter and spirit together, almost as if each is not complete without the other. The Lord of life desires a perfect but free unification between body and soul. Amazingly, God appears willing to wait for you to desire and choose this unity yourself—or it remains unrealized. God never forces or dominates, but only allures and seduces. (Rohr)

            We must reclaim the incarnation as the beginning point of the Christian experience of God.  God’s gift of Spirit poured into human flesh should give us renewed and profound respect for human bodies. These frail earthly vessels in which we dwell are a privileged and holy place of encounter with the living God.

            Jesus appeared to the disciples and showed them his wounds. Even in this wounded and wounding world we are able to share in the divine nature (2 Peter 1:4). Resurrection is saying something about Jesus, but it is also saying a lot about us, which is even harder to believe. “It is saying that we also are larger than life, Being Itself, and therefore made for something good, united, and beautiful…The problem is not that you have a body; the problem is that you think you are separate from others—and from God. And you are not!” (Richard Rohr) 

            On the evening of his resurrection Christ Jesus freely gave three powerful gifts to be shared equally among all humanity which the powers and principalities of this world, tragically often including even the church itself, have felt compelled to take away and lock up for safe-keeping ever since: the three ennobling gifts of doubt, peace, and spirit. Saint Irenaeus of Lyon, who lived about one hundred years after Jesus’ died, wrote a poem for us about the Christian life we share that he called, Capable Flesh.

The tender flesh itself
        will be found one day
—quite surprisingly—
        to be capable of receiving,
and yes, full
        capable of embracing
the searing energies of God.
        Go figure. Fear not.
For even at its beginning
        the humble clay received
God’s art, whereby
        one part became the eye,
another the ear, and yet
        another this impetuous hand.
Therefore, the flesh
        is not to be excluded
from the wisdom and the power
        that now and ever animates
all things. His life-giving
        agency is made perfect,
we are told, in weakness—
        made perfect in the flesh.

 

—Saint Irenaeus of Lyon (c.130-c.202) Adapted and translated by Scott Cairns, Love’s Immensity: Mystics on the Endless Life (Paraclete Press: 2007), 5-6.

Truth Stranger than Fiction

Maundy Thursday B-18

Immanuel Lutheran, Chicago

Passover and the Last Supper form a magnificent backdrop for worship on Maundy Thursday.  We have the deliverance story around which the whole Hebrew Bible revolves, paired with the Passion of the Christ, the story which is the beating heart of the Christian New Testament. These twin stories set the stage for our entire salvation history. Set before us is God’s inexhaustible desire to communicate with the human race through millennia, centuries, decades and years. The eternal, universal, perfect and divine seeks communion with the mortal, finite, flawed, and personal.  Here it is again.  “This is my body, given for you. This is my blood, shed for you.”

Paul wrote to the Corinthians, “For I received from the Lord what I also handed on to you.”  The Great Story from of old told in scripture, courageously, lovingly handed down from our ancestors in faith is presented now to us in these Three Days, not to read, but to be read into.  Our personal stories find their plot and their highest purpose in becoming part of God’s universal and continually unfolding story of hope, grace, truth, beauty, mercy, reconciliation, harmony, and forgiveness.

The legend of the Holy Grail is one of the most enduring in Western European literature and art. The Grail was said to be the cup of the Last Supper and at the Crucifixion to have received blood flowing from Christ’s side. According to legend, it was brought to Britain by Joseph of Arimathea, where it lay hidden for centuries. Famously, the search for the became the principal quest of the knights of King Arthur from which we have countless poems, fables, books, movies, and even a few good comedy sketches. As much fun and inspiration as these stories provide.  They’re a good example of how misplaced devotion can lead us astray. Somehow it is easier to believe in the miraculous healing powers of a lost and obscure object than comprehend what God and Christ Jesus have been trying to tell us—and everyone else—all along.  The truth is stranger than fiction. Jesus is our bread and we are his body. Jesus is our wine and we are filled with his life.  Jesus is our host and our table. We are his holy grail. We are the vessel into which Christ continues to pour out his life for a hungry and thirsty world.

Jesus humbled himself, took off his outer robe, tied a towel around himself taking the role of a lowly servant, and washed the disciple’s feet. For Maundy Thursday Jesus’ call to wash one another’s feet just might be the truth that is stranger than fiction for us.  (John 13:14).  Peter’s admonition, “You will never wash my feet!” Sounds like it comes straight from our own mouth.  I remember hearing the same kind of complaint years ago about weekly communion.  Holy Communion, people said, is really, really special –so we should hardly ever do it.  I’m thankful for how Communion practices have changed in our church.  It wouldn’t feel like worship without it.  Could lack of familiarity be the same kind of roadblock to experiencing foot washing for us today?  I leave it for you to ponder as we prepare to invite you to humble yourself as Jesus did –both to serve and to be served in this humble-tender way.  (Also, I offer this small suggestion: it is enough to wash only one foot using only a small amount of water. Just as Communion is a spiritual feast but isn’t a full meal; so too foot washing is a profound sign of God’s love for you but isn’t a full bath.)

Blessing the Bread, The Cup —by Jan Richardson

For Holy Thursday

Let us bless the bread

That gives itself to us

With its terrible weight,

Its infinite grace.

 

Let us bless the cup

Poured out for us

With a love

That makes us anew.

 

Let us gather

Around these gifts

Simply given

And deeply blessed.

 

And then let us go

Bearing the bread,

Carrying the cup,

Laying the table

Within a hungering world.

Life Everlasting

Lent 4B-18

Immanuel Lutheran, Chicago

 

“For God so loved the world that he gave his only Son, so that everyone who trusts in him may not perish but may have the life of God’s new age” (John 3:16, trans. By N.T. Wright).  Martin Luther said John 3:16 is the gospel in miniature. Yet, despite being so well loved and remembered, this famous verse is also mostly misunderstood.

Former Anglican Bishop and New Testament scholar NT Wright has said he assumed at least until his thirties, this verse and the whole point of Christianity was for people to “go to heaven when they died.”  He writes, “It never dawned on us that “heaven and hell” was a construction of the High Middle Ages.”  It comes as a surprise to us that what mattered for people in Jesus’ time was not “saved souls” being rescued from the world and taken to a distant “heaven,” but the coming together of heaven and earth in a great act of cosmic renewal in which all people were likewise being renewed. (N. T. Wright. Paul: A Biography)

Old-time religion is giving way to very old-time religion. 16th century Christianity must surrender its honored place on the pedestal to 1st Century faith.  As in the turbulent days of the Reformation, Christians today are recovering the early Jewish sense of being firmly grounded in history and creation that reorients would-be disciple’s like us to focus on this life while the afterlife recedes into the background.

The ancient Jews to which Jesus preached were creational monotheists. For them, God’s great future purpose was not to rescue people out of the world but to rescue the world itself, people included, from its present state of corruption and decay.

So, if only for just a moment, we can clear away some of our deeply held assumptions about salvation, the meaning of this beloved verse, and indeed the entire gospel, a new question naturally arises. If John 3:16 and the Bible are not about getting into heaven what are they about?

Following Jesus is no longer a program for self-improvement or a golden ticket to pass through the Pearly Gates; it’s an invitation to a new community. We are uprooted from a network of relationships that perpetuates injustice, death, and alienation and grafted by God’s Spirit into a network of relationships that brings healing, reconciliation, and abundant life rooted in eternal life itself.

Think about how many things have been determined about your life by the accident of where you happen to have been born. Where we are born accustoms us to unjust privilege or prevents us from access to clean water, education, and the chance to live to adulthood. We are born in families in which we are loved or in families that teach us we are deeply inadequate. We are born with a skin color that conditions our sense of who we are, what we deserve, whom we may love, or fear. This world is set up in ways that lock us into patterns of relationship based on our birth — patterns that separate us from one another and from God.

John 3:16 is Jesus’ invitation to instead be “born from above.” Jesus offers us freedom from relationships that ensnare, and the choice to relate to one another, and all living things, as beloved children of one loving God. It’s a gift and a choice for us to take a new name, enter a new world of healthy relationships, a joy-filled and abundant life that begins now and stretches into forever.

With this new framework of faith, we see forgiveness is not merely something to add to your spiritual resume.  It’s an essential tool every Christian must master if we are to advance our life’s work together of bringing in the kin-dom of God. After forgiveness there is peace.  After forgiveness, our enemies are reduced. After forgiveness, the cycle of violence is broken. This lent we are focused together on learning how each of us can get better at wielding this powerful gift we received in baptism, the power to forgive.

Archbishop Desmond Tutu was president of the All Africa Conference of Churches when he made a pastoral visit to Rwanda in 1995 one year after the genocide. He writes, “I broke down… I went to Ntarama, a town where hundreds of Tutsis had fled to the church for safety and sanctuary. But the Hutu Power movement had respected no church. Strewn across the floor were the remains of the horror. Clothing and suitcases were still littered among the bones. The small skulls of children remained shattered on the floor. Skulls outside the church still had machetes and knives in them. The stench was beyond anything I can describe. I tried to pray, but I could not. I could only cry. Rwanda, like the Holocaust and other genocides before it, stands as a testament to our capacity for unconscionable evil, and yet our ability to forgive and heal stands as a rejoinder that we are not made for evil but for goodness.”  (Desmond Tutu & Mpho Tutu. “The Book of Forgiving.” )

We are not made for evil but for goodness.  Tell me, do you believe that? Against the backdrop of that small church in Natuarama, such a statement sounds preposterous and unbelievable.  Except for Christians, the cross and empty tomb of Christ proclaim to us the very same message.  The “world” God loves so much that he sent his only Son includes the enemies of God.  All creatures great and small: empathetic, cute and sweet as well as the hard-hearted, repugnant, and evil are loved by God, transformed and reconciled through the power of love and forgiveness.

Tutu writes, “We can’t create a world without pain or loss or conflict or hurt feelings, but we can create a world of forgiveness. We can create a world of forgiveness that allows us to heal from those losses and pain and repair our relationships. The Book of Forgiving shares the path to finding forgiveness, but ultimately no one can tell you to forgive. We can ask you to do so. We can invite you on the journey. We can show you what has worked for others. We can tell you that the healing we have seen from those who have walked the Fourfold Path is humbling and transformative.” (Desmond Tutu & Mpho Tutu. “The Book of Forgiving,” p. 224)

All of us must walk our own paths at our own pace knowing as we do so, we walk with God. God loves you. For God so loved the world Christ Jesus has made it possible for his followers to be dwelling places of God’s presence in the world, places where heaven and earth come together to renew everything through the powers of love and forgiveness. You have heard it said God’s house has many dwelling places: Yes! God is at home right here in each one of us and in people around the world.  “Salvation unto us has come by God’s free grace and favor” (ELW # 590). See, we are a new creation!

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