Sunday 31 December 2017

Beyond Resolutions (Gal 4:4-7)


(Homily for Gayton Road Christian Church's Worship on December 31, 2017, Christmas I)



Reading Beyond Rules

Reading begins with rules.  First you must know the letters and the sounds they make alone.  Then you need to know how the letters sound when they go together.  A “p” by itself sounds like p, but if you add an “h” to it, the sound transforms to f.  Longtime readers take these rules for granted, but if you stop to reflect on what it was like to learn them for the first time, you’ll remember just how crazy and complicated our language is.  The letter “g” makes the g sound, as in the word “go,” but it can also make the j sound, as in the word “gem,” or it can be silent as in the word “night” (“gh”) or “gnat” (the word that stumped me in the Spelling Bee once), or it can help make the f sound like in the word “laugh.” 

A number of years ago, I volunteered in the morning as a reading tutor at Carver Elementary School.  I remember my time with Ariana, a girl in the first grade.  At first, reading was something Ariana dreaded.  The rules were too complex and demanding.  Reading was work.  A chore, a burden.  All sweat, no smiles.

But one day something clicked.  Suddenly she didn’t want to throw the book away.  She wanted to turn the page.  What was the difference?  What had changed?  Certainly she was still making mistakes.  She still didn’t know all the rules of reading, and she still needed my help.  But whereas before she was fearful of the rules, of mistaking a pronunciation or getting a word wrong, now she had discovered a world beyond the rules.  She had discovered the joy of stories.    Now she cared more about what happened on the next page than about getting a word wrong here or there.  Sure, she still followed the rules of reading—that’s how you make out the right sounds, the right words.  But instead of worrying about the rules, she was relishing the twists and turns of the story.

Jesus and Our Coming-of-Age: Living Beyond Rules

In today’s scripture, Paul addresses the Galatians, a community of Christ-followers who have a problem.  Their problem is that they’re becoming a bit too rigid with rules.  In particular, they feel that to follow Christ, who was Jewish, you have to become Jewish, too, and follow all the Jewish laws.

But according to Paul, this misses the point.  Jesus came not to give us rules but to give us life. Jesus came not so that we might be perfectly programmed robots, following a set of unchanging rules, but so that we might have abundant life, in all its unpredictable and messy glory.  Paul explains this to the Galatians with two different metaphors.

First, Paul says that Jesus ushers us into our coming-of-age moment, where we move from being “minors” under a “disciplinarian” to being adults.[1]  This is the moment when we move beyond the rules.  Not against them, but beyond them.  In my mind, it’s like the moment when Ariana started reading not because she was concerned about all those crazy and complicated rules about letters and sounds, but because she had discovered the joy of words and stories and what happens next.  It’s like the moment when she stopped wanting to put the book down, and instead wanted to turn the page.  After Jesus is born into our world and into our lives, we begin to see things differently.  He shows us that life is a canvas for love, an opportunity for goodness.  Whereas before, we may have seen things like conflict and interruptions as a test or a challenge, where we must follow the rules or else, now we see these things as the material for new life.  We forgive old grudges and open the door to strangers not because of some rules,[2] but because we trust and hope that what happens next, when we turn the page, will be more life, not less. 

Jesus and Our Adoption: Living Beyond Resolutions

Next, Paul says that Jesus is our moment of adoption.  In other words, Jesus means that we belong.  I have a hunch that the reason the Galatians cared so much about rules in the first place is that they wanted to belong.  They wanted to prove themselves.  They wanted to fit in with the religious crowd, with all the Jewish followers of Christ. 

I wonder if resolutions are not a little bit like rules.  Here’s a list of the top five resolutions from 2017: exercise more; lose weight; eat more healthily; take a more active approach to health; learn a new skill or hobby.[3]  Basically, do more and eat less.  But why?  Certainly for good reasons, such as our health.  But in my experience, resolutions are also a way of proving myself.  They are a way to fit in.  They are a way to belong.  One of my perennial resolutions is to read more books.  Why?  Not for the joy of reading, which is a joy I genuinely feel, but so that I may prove to myself that I am the reader I say I am, that I fit in with the literary world, that I belong there. 

But this kind of resolution gets it backward.  I do in order to belong.  But when Jesus joined us, he gathered us with himself to become children of God.  Which means we already belong.  There’s nothing we need to do.  Just as God looked upon Jesus and said, “You are my beloved, in whom I am well pleased,” so God embraces us and calls us God’s beloved too.

Resolutions suggest to us that we should do something in order to belong.  But according to Paul, it’s the other way around.  We belong, and therefore we do!  In other words, we are not slaves to rules and resolutions, always trying to prove ourselves, to win the love of others.  We have the love of God, our Father and Mother in heaven, and so we live freely out of that love.  We live not out of human-made resolutions but out of divine inspiration.

I remember how whenever one of my former neighbors would mow the lawn, I would also see his son out with a toy lawn mower, mowing too.  I wonder if that’s sort of how our coming-of-age and our adoption through Jesus works.  We belong to God as sons and daughters.  And so we live like sons and daughters who revel in their parents’ love, who do what they do not out of fear or in order to prove themselves, but out of joy and inspiration from their parents.

Paul’s “Christmas” Story

Paul never tells the Christmas story in its traditional form, with Mary and Joseph and a manger.  Instead he tells it as a story of our own coming-of-age, where Jesus leads us into a world beyond rules, and as a story of our adoption, where Jesus gathers us into his family as children of God.  Perhaps these are the stories we need to hear as we step into a new year. 

Resolutions and rules are not a bad thing.  But they will not save us.  What will save us is the love that we already have.  What will save us is learning to say, “Abba!  Father!”  What will save us is living not in fear or self-striving, but in the freedom and inspiration of love, which leads us to live like our Father and to expect even greater things on the next page.

Prayer

Loving Father,
Tender Mother,
Whose heart aches for all the world:
Thank you for sending Jesus
Into our lives.
May he lead us
Beyond self-serving resolutions
To the inspiring call of your love.
May all that we do
Reflect the unchangeable truth
That we are yours.  Amen.



[1] Cf. Gal 4:1-4, where Paul sets up the metaphor of a minor who does not live fully in the world.  This metaphor draws further strength from the imagery in 3:24-26 of the law as a paidagagos, “teacher,” who was our guardian “until Christ came.”
[2] Cf. Gal 5:22-23.
[3] From a ComRes poll cited in Juliet Eysenck, “The Most Common New Year’s Resolutions—and How to Stick to Them,” http://www.telegraph.co.uk/health-fitness/body/common-new-years-resolutions-stick/, accessed December 28, 2017.

Sunday 24 December 2017

Shepherds, Stargazers, and Us (Matt 2:1-12; Luke 2:8-20)


(Meditation for Gayton Road Christian Church's Christmas Eve Candlelight Service,  2017)



We Look Up to the Heavens

I don’t know about your Christmas family traditions.  But in my family, one of the perennial debates was what to place on top of the Christmas tree.  A star?  Or an angel?  Or simply a bow?  For days this debate could consume us.  One morning, I would wake up and walk by the living room, and a star would be resting serenly on top.  The next day, I would walk by, and lo and behold—an angel had supplanted it!

Much of Christmas happens above us.  We hang lights and bows above us, maybe holly or mistletoe.  And of course, stars and angels.  At Christmas we look up.

But are bright lights and beautiful ornaments the only reason we look up?  I wonder if we’re not looking up for more.

What do you really want this Christmas?  Many of us wouldn’t dare say it, or perhaps even think it, but a cure for our friends and family who are suffering senseless disease would be a good start.  And there are billions more in this world who are broken by poverty and hunger and oppression, not because they deserve that—who deserves that?—but because others do not care.  So an end to crooked business and bad guys and war would be nice, too, this Christmas. 

Are bright lights and beautiful ornaments the only reason we look up?  Perhaps in our heart of hearts, we’re looking up because we’re looking for God.  We’re looking for someone who will tear open the heavens and come to us with might and magic enough to set the world right. Perhaps Homer Simpson prays for all of us, when he exclaims, “I’m not normally a praying man…but if you’re up there, please save me, Superman!”[1]  “Superman” as a term of address for God may raise the eyebrows of theologians, but it captures very well what we are all looking up for from time to time: a divine fix.  A supernatural solution.[2]

The Heavens Point Us Back Down to Earth

We’re not alone looking up tonight.  The story of Christmas Eve is all about looking up.  The shepherds lift their eyes to the angels.  The wise men study a star. 

Both look up to the heavens.  If they are hoping for a supernatural solution or an immediate divine fix to the problems in their world, they will be sorely disappointed.  The heavens do not hold the answer.  The heavens point them back down to earth.  To a little child.  To a bundle of need, an armful of cries for food and warmth and love.  Less of a solution, and more of an invitation, you might say. 

Neither the shepherds nor the wise men are disappointed.  Quite the opposite.  Luke says that the shepherds glorified and praised God, and Matthew says that the wise men were overwhelmed with joy.

Whatever it is that we’re looking to the heavens for tonight—well, let’s not be surprised if we find instead that the heavens are pointing us back down to earth, not to a solution, but to an invitation—to the nooks and crannies in our own world where the little Christ cries and invites our love.  And even if that does leave us a little disappointed, let us not forget the shepherds and the stargazers and their joy.  What did they behold in that little child, I wonder, that led them back into a broken world rejoicing? 

Could we behold that tonight too?

Prayer

Child Christ,
With all our wishes
We look up to the heavens,
And the heavens point us
Down
To you:
Newborn and needy,
Speechless and helpless;
God with us,
An invitation to love.
Abide with us, Christ,
And invite us on your way.  Amen.




[1] The Simpsons, Season 9, Episode 24.
[2] This paragraph specifically, and this meditation more generally, owes its inspiration to Rachel Mann, “O That You Would Tear Open the Heavens,” ebook loc. 1883-1925 in Mann, A Star-Filled Grace (Glasgow: Wild Goose, 2015).

Sunday 17 December 2017

The Little Way (For Thérèse of Lisieux)

What is and what makes
Are what stop
The heart—
Which aches and breaks and
Reaches for itself
In all the small strangers.

Sunday 10 December 2017

It Is Not Good to Be Alone, But It Is Not Easy to Be Together (Isa 9:6-7; 11:6-9; Matt 1:2-17)


(Homily for Gayton Road Christian Church's Worship on December 10, 2017, Advent II)



From “Besties” to Break-Up

For me, the first few days of college felt like a whole new world.  Last week, we followed the gospel of John all the way back to the beginning of the world, as it began the Advent story not with Mary and Joseph but with creation.  That’s a little bit what college felt like to me: the creation story. All around me were new possibilities and new people and new purpose, and it was all very good.  But there at the very beginning, I felt alone.  Just as the first human was alone.

The good news of the creation story—which is also the good news of Advent—is that God sees when we are alone and knows that that is not good.    In the case of the first human, God created a companion.  In the case of college, I made a few good friends.  And it was good again.

One of my friends, Amy, had a similar experience.  When she first arrived at college, she felt bewildered and alone.  So she sought out clubs and activities where she could make some friends.  It was not long before she started attending the Baptist Student Union, where she met Claire.  They would soon become self-declared “besties.”  Life was good.

The next year, Amy and Claire decided to be roommates.  Both fantasized about how wonderful it would be: impromptu movie nights, shared study sessions, decorating the room with their favorite colors and posters.

They lived together three weeks before Amy moved out.

I wasn’t there on the front lines to know what went wrong.  All I knew was that the two girls who were “besties” were now broken up.

The Real Adventure Is Reconciliation

If the creation story reminds us that it is not good to be alone, then everything after the creation story—from Cain and Abel to Amy and Claire—reminds us that it is not always easy to be together.   The drama of Advent, then, is not simply about being alone.  God has already given us each other, as God gave the first human a companion.  We are not alone.  But we have trouble being together. 

The adventure of Advent, then, is about more than meeting someone new.  It’s not simply that God will come and we will not be alone.  The real adventure is reconciliation with each other.  God will come and reconcile us with each other and with God.

Isaiah’s Strange Peace: Children Leaders and Immigrant Predators

The prophet Isaiah dreams restlessly about this reconciliation.  Peace haunts him.  He can’t get rid of the thought.  The same images keep intruding on his mind, and we hear them again and again in his prophecies.  First there is the young child (cf. 7:14; 9:6; 11:6, 8).  “Look,” Isaiah says, “the young woman is with child and shall bear a son, and shall name him Immanuel.”  Later he exclaims, “A child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”  Just how a defenseless child will achieve peace is left completely to our imagination.

The next image that preoccupies Isaiah is a strange group of animals dwelling together side by side (cf. 11:6-9; 65:25).  “The wolf shall live with the lamb,” he says, “the leopard shall lie down with the kid, the calf and the lion and the fatling together.”  That’s a bizarre enough picture if you spend just a minute with it.  But it’s even more bizarre in the original language, where Isaiah is saying that the wolf will “sojourn” with the lamb, which is to say, the wolf will live like an immigrant among the sheep, adopting the sheep’s way of life, submitting itself to the jurisdiction of the sheep.  But Isaiah’s not done.  Who should show up next, but a very familiar character? “And a little child,” he insists, “shall lead them [all].”  The next snapshot of Isaiah’s vision is similar: “The cow and the bear shall graze, their young shall lie down together; and the lion shall eat straw like the ox.”  Notice how the predator again adopts the way of its prey: the bear grazes with the cow.  The lion eats straw like the ox.

Peace from the Memory Care Unit

What an outlandish dream of peace!  Mighty animals meekly submitting to the ways of their prey, and a little child leading them all.  What’s it supposed to mean?

This past week, I had the opportunity to spend some time with the memory care residents across the street at Symphony Manor.  We put some puzzles together.  We talked about cats and dogs.  And we introduced ourselves more than a few times.  I don’t want to over-sentimentalize the moment, but I did experience there a real peace.  In their presence, I was accepted without question.  I had no self to prove: no image to protect, no expectations to live up to, no goal to achieve.  I simply belonged. 

I wonder if I were not somehow in the presence of the child leader.  I wonder if I were not the wolf submitting to the lamb, the bear grazing with the cow, the lion eating straw alongside the ox.  I wonder if the adventure of Advent is not about the peace that is born when we forego ourselves and follow the lead of the weak and the vulnerable.

Because they were leading me.  By their trust and their welcome and their simple sharing.  We had celebrated the Lord’s Supper with them, but they were showing me the gospel truth of that meal, embracing me at their table without question, making me a part of them.

Matthew’s Peace: Women, Foreigners, Sinners Included

Isaiah’s not the only one to see peace in a child, to envision reconciliation among opposites.  In the gospel of Matthew, Advent begins with a genealogy of the baby Jesus.  This is probably a passage you skim, if not skip entirely: “So-and-so begat so-and-so,” and so on.  Normally in that culture, genealogies were about self-glorification.  You would point out all your greatest ancestors.  At first, that’s what the genealogy in Matthew looks like: a Who’s Who of the Bible.  Abraham.  David.  All these kings of Israel.  Jesus has an impressive résumé here.  But when we look a bit more closely, we see something very odd.  In this long list of fathers, Matthew decides to include four mothers.  To include women in a list of men is odd enough.  But his choice of mothers is even odder.  He does not choose the respectable matriarchs, like Sarah or Rebekah.  He instead mentions Tamar and Rahab, whom for the sake of decency I will call “loose ladies”; Ruth, who was a foreigner; and Bathsheba, whose story reminds us of King David’s wickedness.

In Matthew’s day, women, foreigners, and sinners were all considered inferior.  Why highlight their place in the birth of Jesus, when it would have been just as easy to hide them?  I wonder if this isn’t Matthew’s way of dramatizing the adventure of Advent, hinting that the reconciliation of all the world is somehow already in this baby boy’s blood: man and woman, Jew and foreigner, righteous and sinner, all will be reconciled in the life of this child.

Jesus Christ Is Our Peace

It’s not easy to be together.  But that is the adventure of Advent.  Isaiah saw it in his visions of peace.  He said it would happen on the day when a child would lead us.  He said it would happen when we forego ourselves and follow the lead of others, especially the weaker among us.  Matthew sees it too in a child whose humble birth gathers together all the loose ends of the world—men and women, Jews and foreigners, and the righteous and sinners. 

These are beautiful sentiments, but let’s not confuse their beauty with ease or convenience.  If Jesus Christ, who is our peace, is any indication, sometimes reconciliation means conflict, or keeping a safe distance—or even a cross.

In the case of Amy and Claire—well, they never roomed together again.  But now they are both married mothers, whose children share play-dates from time to time.  They are no longer best friends.  But now at least they are real friends.  And I have to think that has something to do with the child prince and the immigrant wolf.  I have to think it has something to do with letting go of control, listening to each other, honoring differences, and looking not to one’s own interests but to the interests of the other.  In short, I think true reconciliation has something to do with the life and love that is coming—the life and love that we know best in the flesh and blood of the child soon to be born.

Prayer

Lion who grazes
Alongside the oxen,
Little child
Who leads us
In the way of peace—
You are our reconciliation.
Show us what togetherness
Really looks like.
And bring us together
In your love.  Amen.

Monday 4 December 2017

Life Is (Not) Good (Genesis 1-2)


(Homily for Gayton Road Christian Church's Worship on December 3, 2017, Advent I)



Something’s Missing

If today you stepped foot inside any store, or flipped on the television, or tuned in to any radio station, you’d think Christmas was already here.  But it’s not here in the church.  Not yet.

In the church, it is Advent.  Advent is the season of “not yet.”  Advent is a little bit like an appetizer, where you have just enough food to realize that you’re hungry.  It’s a little bit like a first date, where you spend just enough time with someone to realize that you’d like more.  It’s a little bit like a kick in the womb, where you feel just enough to know that there is much more to come.  In other words, in Advent, we know just enough to know that is something is missing.  We know that there is something more.  And we want it.  We watch for it.  We wonder about it.  We wait for it.

The Story of Us All

I’m excited that this year we will have an Advent pageant!  I’m even more excited that one of our very own, David K., has written it.  It premieres on the third Sunday of Advent—two Sundays from now.  (So make sure to book your seat soon!)

You’ve probably already seen a Christmas pageant or two in your life—with shepherds and angels and wise men and a star and of course Mary and Joseph and the baby Jesus.  But this pageant will be a little bit different.  This is Advent, remember.  This is the season of “not yet.” 

Before the big event, before the shepherds and angels and wise men arrive on the scene, there is a lot of watching and wondering and waiting.  The gospels of Matthew and Luke start their story with the parents of Jesus, Mary and Joseph.  Together Mary and Joseph must journey through a personal season of Advent, a time of “not yet.”  First they watch as angels appear and give them an incredible message; next they wonder at the news, perplexed and pondering the impossible; then they wait for the birth of the child as all parents must.

But our Advent pageant will take us back even further than Mary and Joseph.  Because according to the gospel of John, the story begins a lot earlier.  “In the beginning was the Word,” John says.  “All things came into being through him” (John 1:1, 3).  For John, the story of Advent is not simply the story of Mary and Joseph.  Advent is the story of the universe.  It is the story of us all.

First Things First: Life Is Good

Let’s go back to the beginning ourselves.

From the book of Genesis, chapter 1:

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.

Then God created the light, and saw that it was good.  And God created plants, and saw that it was good.  And God created the sun and the moon and the stars, and saw that it was good.  And God created animals, and saw that it was good.  Then God created humankind in God’s image, and saw everything that God had made, and indeed, it was very good.[1]

The very first words of our Bible are gospel.  Creation is good news.  All that God has created is good, very good.

The funny thing is, today, you are more likely to hear this part of the gospel outside the church than in it.  “Life is good”?  That’s now the slogan of outdoor enthusiasts and festival-going families and flip-flop-wearing folks on their vacation.  You’ve seen the shirts, right?  Of course, the cynical side of me wonders if these shirts, which have become the face of American optimism, are not celebrating comfort and convenience more than they are life itself.  I wonder if the people proclaiming “life is good” are not the same people who can afford to be optimistic, who can afford to go on vacations or take leisurely hikes—who can, in short, afford to live the good life.

Even if that’s the case, I think we people of faith can take a page from the world.  Or rather, we can reclaim this page, a page that belongs at the beginning of our story.  And perhaps we can rediscover what this page really means. 

Is “life is good” really just a slogan of the well-off?  Or does it reach further than the fortunate?  I cannot help but remember the way that a certain homeless and persecuted Judean celebrated and affirmed life.  I remember how when he spoke of God, he did not dream of an escape to a celestial otherworld: he spoke about life here.  He spoke of the serenity of the birds, the grace of wild flowers, the sun that rises on us all, and the rain that falls on us; children who dance and play flutes, brothers and bridesmaids, weddings and feasts.  You can almost hear the echo of creation in this man’s life.  It is good.  It is good.  Indeed, it is very good.

Let us never forget: this is the first word in our gospel.  Life is good.

The One Thing That Is Not Good

And yet, that is not the complete tale of creation either.

For after God has created everything and has seen that everything is good, there comes an unexpected complication.  According to the next chapter of Genesis, when the Lord God saw that the human was alone, the Lord God said, “It is not good.” 

In other words, there is only one thing in all of creation that is not good, according to Genesis.  And it is not so much a thing as it is an absence.  What is not good is being alone.  Separated.  Disconnected.  The church has developed a heavy and complicated doctrine that it calls sin.  But I wonder if sin isn’t simply another way of talking about the only thing in creation that is not good: being alone.

Being alone is more than loneliness.  It is the illusion that we must make it on our own.  Being alone is expressed in a number of ways: greed, distrust, despair, fear, violence.  These are attitudes and behaviors that seek the goodness of life not in creation around us but in the elevation of ourselves through possessions or prominence or power.  So the first humans took the forbidden fruit, thinking it would give them something they did not possess.  So Cain killed Abel, thinking this would restore his pride.  So the world became increasingly violent, thinking that power over others could secure the good life for themselves.

What Hope Do We Have?

But what does any of this have to do with Advent?  Why does the gospel of John take us all the way back to creation?

Maybe it’s because the story of creation is the story of all of us.  Deep down, we know that life is good.  The warms rays of the sun are good.  The gentle kiss of the rain is good.  The pine trees and the holly bushes are good. The scampering squirrels and jumping juncos are good.  The mountains and rivers and oceans are good. 

But we also know that life is not good.  Which is to say, we are sometimes alone.  Death has deprived us of loved ones.  Disease tugs at some bodies and pulls them further and further from the world.  Conflict cuts off friend from friend and divides families against themselves.  It’s bad.  It’s not good.

What hope do we have?

Our hope this Advent season goes back all the way to creation.  Our hope is in the God who sees and knows when life is not good. And God’s response is telling. 

Here’s how Genesis puts it: “Then the Lord God said, ‘It is not good that the man should be alone; I will make him a helper as his partner’” (2:18).

When God saw that life was not good, God did not make everything around the human somehow better—more foolproof, more flawless, more gratifying.  God gave the human a companion, so that the human would not face life alone.  And that, I believe, is the appetizer of Advent, the first date, the kick in the womb.  From the creation story, we know just enough to know that there is more to come.  We know that whenever we are alone in the world, God does not stand idly by.  Nor does God respond with an instantaneous fix.  God gives us a simple gift: each other.

An Even Wilder Hope

Whisper it for now, because God only knows what will happen…but the prophet Isaiah has dared to proclaim an even wilder hope.  First he tells us what we already expect: that God will give us a companion.  But listen to the name Isaiah gives this companion: Emmanuel (7:14; 8:8).  God with us.”  Could it be?  That God would not simply give us a companion, but would somehow become our companion?  And I don’t mean just two thousand years ago, in the story of Mary and Joseph.  I mean now.  Could this be true in our lives?  Emmanuel, “God with us”? 

We watch, and we wonder, and we wait.

Prayer

O God our Hope,
We know deep down
That life is good.
But we also feel alone—
And that is not good.
This Advent,
We watch and wonder and wait
For your response.
Please do not leave us alone.
Amen.




[1] Abridged and paraphrased.