Isaiah 9:1-4; Psalm 271, 5-13;1 Corinthians 1:10-18; Matthew 4:12-23
Getting Ready to Go Fishing, preached by Rev. Jason Haddox
Last weekend your Vestry on went on retreat in the Wilderness, down in south Georgia at the Honey Creek Camp and Conference Center.
We went to get know each other better—you have a new priest, I have a new vestry, we have new vestry members and officers, and we wanted to spend some time together.
We also went to acknowledge, and wrestle with the fact, that the world most of us grew up in is not the world we live in now.
Most of us remember the Blue Laws. Sunday was protected by the culture. No movie theaters or stores or unnecessary businesses of any kind were allowed to open on Sunday. No youth sporting event would have been scheduled before 1:00 on Sunday afternoon. Schoolteachers were encouraged not to give homework on Wednesday nights—because that was midweek prayer meeting and youth group night.
We are no longer receiving those kinds of subsidies from the wider culture. The church is one of many options on Sunday morning, and we are working in a time and place that is increasingly disinterested in institutional maintenance for its own sake. The fastest growing religious group in North American culture are those who label themselves: “None of the above.” They have little or no background or exposure to organized religion as such. This does NOT mean that they are “irreligious” or without a potential for deep faith. The fact is, we all worship something or someone. But these folks are suspicious, at best, of institutions.
How do we reach out and touch those folks? How do we speak to them, minister to them? That’s the big question we wrestled with, on our retreat at Honey Creek.
In our gospel this morning, Jesus has just come back from his own retreat, in the wilderness, after his baptism. You remember the baptism. In the Jordan, with John the Baptist, and the Spirit descending like a dove, and the voice from heaven: “This is my Son, the beloved, in whom I am well pleased.” Immediately after which, out he goes into the desert for forty days and forty nights to be tested, to wrestle with the demons. And today he comes back to discover that John the Baptist is in prison, and the world as he knew it is no longer the world in which he lives.
He relocates to Capernum, a village near the Sea of Galilee in northern Israel, which will be his home base for a while. He’s already getting a reputation, and his message is consistent: The kingdom of God is at hand. It is near, it is here, do you see what is right in front of you? Open your eyes; clean the wax out of your ears; here and now God comes to bring you into his new way of living.
Jesus walks this morning by the Sea of Galilee. This is actually a large freshwater lake, along whose western shore a major highway connects Jerusalem and the south to the northern provinces. Fishing and farming are the major industries there, in Jesus’ time. Fishermen like James and John and Peter and Andrew had their own boats and equipment—they were professionals, businesspeople. They knew how to do things—in particular how to catch fish.
Jesus calls to them, with a strange and even bizarre proposition. Follow me, and I will make you fish for people.
The King James Bible puts it rather more colorfully: I will make you fishers of men. It’s actually a play on words…from “fisher-men” to “fishers-of-men” that we lose in the more contemporary translation.
Fish and fishing images come up throughout the gospels, perhaps most notably in the accounts of Jesus’ feeding miracles. With five little loaves of bread and two fish, Jesus is able to feed thousands of people. The early Christians cherished the story of that miraculous event, and understood it (among other things) as an interpretation of what happens at the Eucharist—a very small amount of “stuff” becomes the sign and vehicle of God’s abundant bounty and goodness.
We’ve all seen THE FISH on people’s car bumpers around town. In early Christian art, the image of a fish was frequently depicted—long before anyone dared to paint or sculpt the Cross, in fact. The Cross itself was still too raw; too contemporary as an active method of political execution. But the fish was an interesting alternative. In Greek, the common word for fish is Ichthus. This word (Iota; chi; theta; upsilon; sigma) can be read as an acronym for the phrase “Jesus Christ, Son of God, Savior.” One of the early writers and teachers of the Church, a man named Tertullian, compared all Christians to smaller fish, following Jesus our great Ichthus in a “school..” Fish were often depicted in mosaic work on the floor of baptismal pools, playing on this image of Christ as the one we little ones follow through baptism.
Peter and James and John and Andrew follow him—without a single word, they drop everything and go. We don’t know if they’ve ever even met before—this could be the first time. He must have really been something special, for people to respond like that. But he didn’t beat around the bush either. “Come with me. Come and see.” A simple, direct invitation—and then they had the choice.
They chose to follow. And this morning, in this gospel, they’re getting ready for a big fishing trip that begins in a few verses. We’ll hear about it next Sunday.
I’m not much of a fisherman but I know that getting ready to go fishing takes some preparation. You want to lay out the equipment, gas up the boat motor, make sure there’s enough ice in the cooler for the beer we’re taking and the fish we’re bringing home. Where are we gonna go? Someone knows—they’ve been there before. They’ll navigate us safely there. Out on the water, look out for the right conditions…hopefully someone of the group knows what to look for. Ideally everyone does, but maybe some are still learning.
Getting ready is important. If you don’t have what you need (Bait, nets, mosquito repellent, beer) this will not be a good experience, you will not be able to do what you came to do. If we as St. Augustine’s do not have what we need (prayer, worship, Scripture, service to the community) in order to do the work, we will “miss the boat”—figuratively and perhaps more profoundly than that.
Last weekend the vestry of St. Augustine’s went on a retreat together. “Vestry Lock-In” as someone called it later. We were at a place where none of the vestry had ever been before, down in south Georgia on the marshy area behind the barrier islands. A holy place, a treasure of the diocese of Georgia. A place where fish leap out of the water during the Sunday Eucharist; where wild herons settle in the marshes and sing with the angelic choirs. We went there to get to know each other, and to learn some skills, and to get ready to go fishing.
Come, follow me, Jesus invites Peter and John, Andrew and James. And us, each one and all together. Come and let me show you how it’s done. Healing the sick, and casting out the powers of darkness, and teaching and telling folks “Something amazing is here—come and see. Open your eyes, turn around, heads up!” See what is already before you; welcome what has already arrived.
Friday, February 4, 2011
Monday, November 8, 2010
All Saints Sunday, Year C, 7 November 2010
Daniel 7:1-3, 15-18; Psalm 149; Ephesians 1:11-23; Luke 6:20-31
Preached by Rev. Jason Haddox
From the letter of Paul to the Romans:
“To all God’s beloved in Rome, who are called to be saints: Grace to you, and peace from God our Father and the Lord Jesus Christ.” (Romans 1:7)
From the first letter of Paul to the Corinthians:
“To the church of God that is at Corinth, to those who are sanctified in Christ Jesus, called to be saints…Grace to you, and peace, from God our Father and the Lord Jesus Christ.” (1 Corinthians 1:2)
From the letter to the Philippians:
“To all the saints in Christ Jesus who are in Philippi, with the overseers and the helpers: Grace to you and peace…”(Phil. 1:1-2)
Anyone notice a theme going on here?
All these letters and many others in the Christian scriptures open with a greeting directed to “The saints who are at…” this or that place. Today we celebrate the feast of All Saints, one of the principal feast days of the Church—a day that is so important that it can “take over” the Sunday following its proper date of November 1st.
All of which raises a question. What does it mean, to be a saint? Who gets the title?
As shown above, it’s a common form of address in Paul’s writing. The phrase is literally “The holy ones”, and is related to the same root word from which we get words like sanctify and sanctity. All of which point back to the original meaning, which has nothing to do with morality or a particular sort of behavior as such, but rather with being set apart. Chosen and designated for a particular purpose by God—and decidedly “different” in many cases. To be holy is to be distinctly Other-than-ordinary. Unusual. Even a bit odd. Or a lot.
The truth shall make you free, one of my professors used to say, paraphrasing the gospel of John. But first it shall make you STRANGE.
In a few moments we will sing the song of ultimate strangeness, ultimate otherness, ultimate out-of-the-ordinary. Not once, but three times: “Holy! Holy! Holy! is the Lord, the God of hosts.” We might well rethink those words: Other! Other! Other! Not like this, not like that, not like anything we can imagine or envision. God is always and forever, More Than.
God’s chosen ones, God’s set-apart-for-a-purpose ones, God’s particular, peculiar ones: The saints.
I grew up in the evangelical Bible-belt culture of southeast Texas. The saints, insofar as I ever gave them much thought at all, were long ago and far away in Bible times, or they were a somewhat dubious devotional practice of my Roman Catholic neighbors and school friends. Kind of like Mary—who got unwrapped, along with the strings of lights and glass baubles and green scratchy garlands around the first of December—and then around the first of January disappeared again for the rest of the year. I had to discover a little more about life, and about the mystery of God active in my own life, before I could reimagine what a saint might look like.
A story is told of a Sunday School class where the teacher asked “Who is a saint?” One of the children, remembering the stained glass windows in the church, replied “A saint is a person with the light shining through them.”
A person with the light shining through them. The colored glass of the image itself may be dusty, or cracked, or flawed in all sorts of ways; but the light shines through anyway.
The second letter to Timothy says that “In a large house there are utensils not only of gold and silver but also of wood and clay, some for special use, some for ordinary use.” (2 Tim. 2:20) Some vessels of gold or silver, or pottery or glass, or wood…all with a purpose, all with a designated use.
Who are your saints? Who have been the people in your life “through whom the light has shined?” Who have been the vessels of God’s grace and love and mercy to you, when you were in need of those gifts?
We have built a place of remembrance for those people, an All Souls altar, in the narthex of the church this morning. You have brought pictures and objects of remembrance to share those stories, and I hope that you will take time during coffee hour to tell each other about our own saints.
Many years ago, a young mother wanted to teach her children about the saints. So she began to think of some of the big names: St. Luke the physician, the writer of the Gospel; Margaret of Scotland, who built hospitals and churches and encouraged the clergy to preach better sermons; Joan of Arc, who left her farm and village and challenged the crown prince of France to drive the English soldiers out of his country. And that young mother sat down and wrote a poem about the saints. She never intended to publish that poem, or that anyone outside of her family would ever hear it. These are the words she wrote:
I sing a song of the saints of God, patient and brave and true;
Who toiled and fought and lived and died for the Lord they loved and knew.
And one was a doctor, and one was a queen,
and one was a shepherdess on the green;
They were all of them saints of God, and I mean, God helping, to be one too.
We’ll sing those words in a few minutes. They have become one of the most beloved hymn texts in the Episcopal Church, and with good reason. Lesbia Scott wrote them to be easily understood, an explanation of the words of the Creed: “I believe…in the communion of the saints.” The words of the last verse move the singers out of the long-ago and far-away, into here and now:
They lived not only in ages past; there are hundreds of thousands still.
The world is bright with the joyous saints who love to do Jesus’ will.
You can meet them in school, on the street, out at sea;
In church, on the bus, at the store, on TV;
(Okay, yes, I changed those last two lines up a bit…)
For the saints of God are just folk like me, and I mean to be one too.
The saints—the holy ones, the set-apart ones who have been God’s vessels of grace and mercy—the sometimes cracked, dingy, spider-web-covered ones through whom the light has shone in spite of their flaws—are all around us. What we look for, we will see; what we seek, we will find.
And so my dears, this week look for the light shining around you. Look for the light of God in the world, even and especially in the most unlikely people and places. And when you find it, put yourself in front of it. Open up to let it shine in, and through, you.
Amen.
Preached by Rev. Jason Haddox
From the letter of Paul to the Romans:
“To all God’s beloved in Rome, who are called to be saints: Grace to you, and peace from God our Father and the Lord Jesus Christ.” (Romans 1:7)
From the first letter of Paul to the Corinthians:
“To the church of God that is at Corinth, to those who are sanctified in Christ Jesus, called to be saints…Grace to you, and peace, from God our Father and the Lord Jesus Christ.” (1 Corinthians 1:2)
From the letter to the Philippians:
“To all the saints in Christ Jesus who are in Philippi, with the overseers and the helpers: Grace to you and peace…”(Phil. 1:1-2)
Anyone notice a theme going on here?
All these letters and many others in the Christian scriptures open with a greeting directed to “The saints who are at…” this or that place. Today we celebrate the feast of All Saints, one of the principal feast days of the Church—a day that is so important that it can “take over” the Sunday following its proper date of November 1st.
All of which raises a question. What does it mean, to be a saint? Who gets the title?
As shown above, it’s a common form of address in Paul’s writing. The phrase is literally “The holy ones”, and is related to the same root word from which we get words like sanctify and sanctity. All of which point back to the original meaning, which has nothing to do with morality or a particular sort of behavior as such, but rather with being set apart. Chosen and designated for a particular purpose by God—and decidedly “different” in many cases. To be holy is to be distinctly Other-than-ordinary. Unusual. Even a bit odd. Or a lot.
The truth shall make you free, one of my professors used to say, paraphrasing the gospel of John. But first it shall make you STRANGE.
In a few moments we will sing the song of ultimate strangeness, ultimate otherness, ultimate out-of-the-ordinary. Not once, but three times: “Holy! Holy! Holy! is the Lord, the God of hosts.” We might well rethink those words: Other! Other! Other! Not like this, not like that, not like anything we can imagine or envision. God is always and forever, More Than.
God’s chosen ones, God’s set-apart-for-a-purpose ones, God’s particular, peculiar ones: The saints.
I grew up in the evangelical Bible-belt culture of southeast Texas. The saints, insofar as I ever gave them much thought at all, were long ago and far away in Bible times, or they were a somewhat dubious devotional practice of my Roman Catholic neighbors and school friends. Kind of like Mary—who got unwrapped, along with the strings of lights and glass baubles and green scratchy garlands around the first of December—and then around the first of January disappeared again for the rest of the year. I had to discover a little more about life, and about the mystery of God active in my own life, before I could reimagine what a saint might look like.
A story is told of a Sunday School class where the teacher asked “Who is a saint?” One of the children, remembering the stained glass windows in the church, replied “A saint is a person with the light shining through them.”
A person with the light shining through them. The colored glass of the image itself may be dusty, or cracked, or flawed in all sorts of ways; but the light shines through anyway.
The second letter to Timothy says that “In a large house there are utensils not only of gold and silver but also of wood and clay, some for special use, some for ordinary use.” (2 Tim. 2:20) Some vessels of gold or silver, or pottery or glass, or wood…all with a purpose, all with a designated use.
Who are your saints? Who have been the people in your life “through whom the light has shined?” Who have been the vessels of God’s grace and love and mercy to you, when you were in need of those gifts?
We have built a place of remembrance for those people, an All Souls altar, in the narthex of the church this morning. You have brought pictures and objects of remembrance to share those stories, and I hope that you will take time during coffee hour to tell each other about our own saints.
Many years ago, a young mother wanted to teach her children about the saints. So she began to think of some of the big names: St. Luke the physician, the writer of the Gospel; Margaret of Scotland, who built hospitals and churches and encouraged the clergy to preach better sermons; Joan of Arc, who left her farm and village and challenged the crown prince of France to drive the English soldiers out of his country. And that young mother sat down and wrote a poem about the saints. She never intended to publish that poem, or that anyone outside of her family would ever hear it. These are the words she wrote:
I sing a song of the saints of God, patient and brave and true;
Who toiled and fought and lived and died for the Lord they loved and knew.
And one was a doctor, and one was a queen,
and one was a shepherdess on the green;
They were all of them saints of God, and I mean, God helping, to be one too.
We’ll sing those words in a few minutes. They have become one of the most beloved hymn texts in the Episcopal Church, and with good reason. Lesbia Scott wrote them to be easily understood, an explanation of the words of the Creed: “I believe…in the communion of the saints.” The words of the last verse move the singers out of the long-ago and far-away, into here and now:
They lived not only in ages past; there are hundreds of thousands still.
The world is bright with the joyous saints who love to do Jesus’ will.
You can meet them in school, on the street, out at sea;
In church, on the bus, at the store, on TV;
(Okay, yes, I changed those last two lines up a bit…)
For the saints of God are just folk like me, and I mean to be one too.
The saints—the holy ones, the set-apart ones who have been God’s vessels of grace and mercy—the sometimes cracked, dingy, spider-web-covered ones through whom the light has shone in spite of their flaws—are all around us. What we look for, we will see; what we seek, we will find.
And so my dears, this week look for the light shining around you. Look for the light of God in the world, even and especially in the most unlikely people and places. And when you find it, put yourself in front of it. Open up to let it shine in, and through, you.
Amen.
Monday, November 1, 2010
23 Pentecost, Year C, October 31, 2010
Habakkuk 1:1-4, 2:1-4; Psalm 119:137-144, 2 Thessalonians 1:1-4, 11-12;
Luke 19:1-10
Today, Salvation Has Come preached by Rev. Jason Haddox
Jesus entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, "Zacchaeus, hurry and come down; for I must stay at your house today." So he hurried down and was happy to welcome him. All who saw it began to grumble and said, "He has gone to be the guest of one who is a sinner." Zacchaeus stood there and said to the Lord, "Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much." Then Jesus said to him, "Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost."
Much of my ministry so far has been some form of “talking people down out of trees.” You know what I mean? Someone will come into my office or call me on the phone and be completely in a fizz about something or another—maybe they’ve gotten really bad news that day. Or maybe they’re angry with someone else, so angry that they can’t speak to that person without yelling and ranting and raving. Maybe they’re sad and upset about a situation they can’t control or fix or influence…the reasons are infinite. I find myself with them, sitting and listening as hard as I can. Just being with them—sitting and hearing what they need to say.
Eventually the flood of words slows down to a stream…then a trickle…then finally silence. And then—only then—I look over and ask, “Would you like to come down out of the tree now?”
Nothing outwardly has changed, the situation is still whatever it was in the first place. But inwardly they have already “come down out of the tree” and are perhaps ready to get back on the road. Maybe they remembered there is something they can do, some word they can say, some gift they can bring. But in any case, they’ve discovered that they themselves have changed in the encounter, in the conversation.
Conversation—talking—and conversion—turning around—are from the same root word, which has to do with change. See the thing anew; change your mind; go in another direction; remember what you are intending and pursue it. Come down from there, get your feet on the ground again.
Zacchaeus is, literally and figuratively, up a tree this morning. He’s worked himself into quite a fizz indeed trying to see Jesus, “to see who Jesus was.” We know that Zaccheus is a chief tax collector, and that he was rich. We heard last week about another tax collector, or as I described him: Extortionist Goon. The neighbors feared him and hid their children when he passed by; he was in cahoots with the occupying Roman military and political system, he could get away with almost anything. Clearly one of the bad guys, outside all bounds of decency and acceptable social acquaintance.
And he wants to see who Jesus is. I wonder…how did he know about Jesus in the first place?
Maybe there had been a conversation. Maybe Zacchaeus overheard someone else—some of his own servants or entourage—talking about this rabbi from Nazareth who healed the sick and fed the hungry, who had a reputation for hanging out with the wrong kind of people and telling wild upside-down stories about tax collectors and Pharisees. Clearly the word had gotten around, because this crowd has gathered to meet Jesus on his way through town, and Zacchaeus can’t see what’s going on.
He could have easily gotten one of his entourage to break through the crowd for him. Sent one of the under-goons to knock some people out of the way—but he does not do that. Instead he does something altogether different, something humiliating to his own dignity, something a child would do. He runs ahead of the parade, and climbs a tree at the side of the road.
Jesus comes along, surrounded by the crowd, everyone talking at once. He looks up, and sees—and everyone else in the crowd sees as well—Zacchaeus hanging from a branch over the roadway.
I mean, really!
Zacchaeus, the chief tax collector of the district, the baddest bad guy in town, hanging over the path, with his robe hitched up around his knees, hat knocked half-off to one side…they could hardly stifle the giggles, not daring to openly guffaw, but what else could you do?
And in the midst of all this commotion, Jesus stands looking up. Gazing at a man hanging from a tree, the object of laughter and derision by the crowd. He sees Zaccheus there, really sees him. He stands, not saying one single word. And when the laughter stops, he speaks so that everyone can hear.
Zacchaeus—come down ! Hurry, do not delay, for I must stay at your house today.
What did he say? He’s going to stay at HIS house? Surely not—of all people, can you imagine, I never heard of such a thing, what could he be thinking…chatter chatter chatter, pick-a-little-talk-a-little, cheep cheep cheep…
And so they arrive—Jesus, Zacchaeus and this entire entourage of people, sweeping up to Zacchaeus’ front gate. Poor Mrs. Zacchaeus, whose daily routine has just completely been thrown for a loop, looks with dismay at this enormous lunch crowd. Signaling the cook to put some more water in the soup and mentally counting the extra vessels of wine in the storeroom, she comes to greet the guests.
Zacchaeus stands there, and says to Jesus—with everyone in the crowd overhearing every word—“Look, half of everything I own, I will give away; if I have defrauded anyone of anything, I will pay back four times as much.”
“IF I have defrauded” indeed! They all know who he is. Everyone within earshot has been affected, one way or another, by his defrauding others—the neighbors who were victimized; the members of his own household, servants and syncophants and all who benefitted from his shady doings.
It’s not just Zacchaeus’ own decision, you see. Everyone else has a stake in this too. What he does, or does not do, affects many people besides himself. Some who had been struggling and suffering will be relieved; others who have been important and well-off because of his patronage will have to adjust their own expectations. We heard this all the way back at the beginning of Luke’s gospel, in the song of Mary:
God has cast down the mighty from their thrones, and has lifted up the lowly.
He has filled the hungry with good things, and the rich he has sent away empty.
The grammar of the statement is worth noting. Our translation renders it as a future action: “I WILL give back, I WILL repay four-fold.” But it’s actually not even that far in the future—it might be rendered just as rightly “Even now, see, I am giving back…I am repaying even now…” Did he take out his moneybag and start handing out funds right then and there? Can’t tell…the story doesn’t say.
Jesus approves Zacchaeus’ action, but more than that, he approves Zacchaeus. “Today salvation has come to this house, because he, too, is a son of Abraham.” Today salvation has come--not in some distant, future, life-after-death understanding, but now, even now, this day, this moment—the mysterious power of God arrives, to take and bless and gather and restore a broken life into something new, something it had not been before.
For the writer of Luke’s gospel, the use of possessions—wealth—the Stuff, matters enormously. As does the gathering in of those who were outsiders and strangers, the feared and mistrusted ones. Them People.
We’re on the verge of election day, as you have perhaps noticed. The ads are flying thick and fast, with seemingly little regard on either side for careful thought or conversation. The general intention is to get as many voters as possible well and truly “in a fizz, up in a tree.” One of the favorite tools toward this end is fear—fear of “them people”, whether that means out-of-touch leaders in the state house or out-of-sight strangers who want to take over and ruin everything for “US.” Whoever “US” might be imagined to include—it certainly requires someone to be “not US.” Them people, again.
Jesus confronts this notion this morning. In the presence of people on both sides—those who have been victims of an deeply unjust system, and those who have benefitted from it—he welcomes even the man who stood at the heart of it all. He tells him who he is—a son of Abraham, one of the people of God, no questions asked. And Zacchaeus, for his part, begins something new altogether. His hands and heart are open to give; in the same instant, they are open to receive.
Today salvation has come, because today he gives and shares?
Or, today he gives and shares, because today salvation has come?
Yes. Exactly. That’s just it.
May it be so for us; may it be so among us.
Luke 19:1-10
Today, Salvation Has Come preached by Rev. Jason Haddox
Jesus entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, "Zacchaeus, hurry and come down; for I must stay at your house today." So he hurried down and was happy to welcome him. All who saw it began to grumble and said, "He has gone to be the guest of one who is a sinner." Zacchaeus stood there and said to the Lord, "Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much." Then Jesus said to him, "Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost."
Much of my ministry so far has been some form of “talking people down out of trees.” You know what I mean? Someone will come into my office or call me on the phone and be completely in a fizz about something or another—maybe they’ve gotten really bad news that day. Or maybe they’re angry with someone else, so angry that they can’t speak to that person without yelling and ranting and raving. Maybe they’re sad and upset about a situation they can’t control or fix or influence…the reasons are infinite. I find myself with them, sitting and listening as hard as I can. Just being with them—sitting and hearing what they need to say.
Eventually the flood of words slows down to a stream…then a trickle…then finally silence. And then—only then—I look over and ask, “Would you like to come down out of the tree now?”
Nothing outwardly has changed, the situation is still whatever it was in the first place. But inwardly they have already “come down out of the tree” and are perhaps ready to get back on the road. Maybe they remembered there is something they can do, some word they can say, some gift they can bring. But in any case, they’ve discovered that they themselves have changed in the encounter, in the conversation.
Conversation—talking—and conversion—turning around—are from the same root word, which has to do with change. See the thing anew; change your mind; go in another direction; remember what you are intending and pursue it. Come down from there, get your feet on the ground again.
Zacchaeus is, literally and figuratively, up a tree this morning. He’s worked himself into quite a fizz indeed trying to see Jesus, “to see who Jesus was.” We know that Zaccheus is a chief tax collector, and that he was rich. We heard last week about another tax collector, or as I described him: Extortionist Goon. The neighbors feared him and hid their children when he passed by; he was in cahoots with the occupying Roman military and political system, he could get away with almost anything. Clearly one of the bad guys, outside all bounds of decency and acceptable social acquaintance.
And he wants to see who Jesus is. I wonder…how did he know about Jesus in the first place?
Maybe there had been a conversation. Maybe Zacchaeus overheard someone else—some of his own servants or entourage—talking about this rabbi from Nazareth who healed the sick and fed the hungry, who had a reputation for hanging out with the wrong kind of people and telling wild upside-down stories about tax collectors and Pharisees. Clearly the word had gotten around, because this crowd has gathered to meet Jesus on his way through town, and Zacchaeus can’t see what’s going on.
He could have easily gotten one of his entourage to break through the crowd for him. Sent one of the under-goons to knock some people out of the way—but he does not do that. Instead he does something altogether different, something humiliating to his own dignity, something a child would do. He runs ahead of the parade, and climbs a tree at the side of the road.
Jesus comes along, surrounded by the crowd, everyone talking at once. He looks up, and sees—and everyone else in the crowd sees as well—Zacchaeus hanging from a branch over the roadway.
I mean, really!
Zacchaeus, the chief tax collector of the district, the baddest bad guy in town, hanging over the path, with his robe hitched up around his knees, hat knocked half-off to one side…they could hardly stifle the giggles, not daring to openly guffaw, but what else could you do?
And in the midst of all this commotion, Jesus stands looking up. Gazing at a man hanging from a tree, the object of laughter and derision by the crowd. He sees Zaccheus there, really sees him. He stands, not saying one single word. And when the laughter stops, he speaks so that everyone can hear.
Zacchaeus—come down ! Hurry, do not delay, for I must stay at your house today.
What did he say? He’s going to stay at HIS house? Surely not—of all people, can you imagine, I never heard of such a thing, what could he be thinking…chatter chatter chatter, pick-a-little-talk-a-little, cheep cheep cheep…
And so they arrive—Jesus, Zacchaeus and this entire entourage of people, sweeping up to Zacchaeus’ front gate. Poor Mrs. Zacchaeus, whose daily routine has just completely been thrown for a loop, looks with dismay at this enormous lunch crowd. Signaling the cook to put some more water in the soup and mentally counting the extra vessels of wine in the storeroom, she comes to greet the guests.
Zacchaeus stands there, and says to Jesus—with everyone in the crowd overhearing every word—“Look, half of everything I own, I will give away; if I have defrauded anyone of anything, I will pay back four times as much.”
“IF I have defrauded” indeed! They all know who he is. Everyone within earshot has been affected, one way or another, by his defrauding others—the neighbors who were victimized; the members of his own household, servants and syncophants and all who benefitted from his shady doings.
It’s not just Zacchaeus’ own decision, you see. Everyone else has a stake in this too. What he does, or does not do, affects many people besides himself. Some who had been struggling and suffering will be relieved; others who have been important and well-off because of his patronage will have to adjust their own expectations. We heard this all the way back at the beginning of Luke’s gospel, in the song of Mary:
God has cast down the mighty from their thrones, and has lifted up the lowly.
He has filled the hungry with good things, and the rich he has sent away empty.
The grammar of the statement is worth noting. Our translation renders it as a future action: “I WILL give back, I WILL repay four-fold.” But it’s actually not even that far in the future—it might be rendered just as rightly “Even now, see, I am giving back…I am repaying even now…” Did he take out his moneybag and start handing out funds right then and there? Can’t tell…the story doesn’t say.
Jesus approves Zacchaeus’ action, but more than that, he approves Zacchaeus. “Today salvation has come to this house, because he, too, is a son of Abraham.” Today salvation has come--not in some distant, future, life-after-death understanding, but now, even now, this day, this moment—the mysterious power of God arrives, to take and bless and gather and restore a broken life into something new, something it had not been before.
For the writer of Luke’s gospel, the use of possessions—wealth—the Stuff, matters enormously. As does the gathering in of those who were outsiders and strangers, the feared and mistrusted ones. Them People.
We’re on the verge of election day, as you have perhaps noticed. The ads are flying thick and fast, with seemingly little regard on either side for careful thought or conversation. The general intention is to get as many voters as possible well and truly “in a fizz, up in a tree.” One of the favorite tools toward this end is fear—fear of “them people”, whether that means out-of-touch leaders in the state house or out-of-sight strangers who want to take over and ruin everything for “US.” Whoever “US” might be imagined to include—it certainly requires someone to be “not US.” Them people, again.
Jesus confronts this notion this morning. In the presence of people on both sides—those who have been victims of an deeply unjust system, and those who have benefitted from it—he welcomes even the man who stood at the heart of it all. He tells him who he is—a son of Abraham, one of the people of God, no questions asked. And Zacchaeus, for his part, begins something new altogether. His hands and heart are open to give; in the same instant, they are open to receive.
Today salvation has come, because today he gives and shares?
Or, today he gives and shares, because today salvation has come?
Yes. Exactly. That’s just it.
May it be so for us; may it be so among us.
Tuesday, October 26, 2010
22 Pentecost, Year C, 24 October 2010
Preached by Rev. Jason Haddox
Joel 2:23-32; Psalm 65; 2 Timothy 4:6-8, 16-18;Luke 18:9-14
Jesus told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, `God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.' But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, `God, be merciful to me, a sinner!' I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
Jesus and his followers are getting close to Jerusalem. They’ve been on the road for a long time, and they can almost see the temple mount in the distance. Time is running out; they know what’s going to happen when they get there.
What they don’t want to talk about—nor do we—is that death awaits. The world as they have known it will come to an end. Jesus has been very clear with them that he is on the way to his final departure, his “exodus” as it was called earlier in the gospel, and like the Exodus in the earlier history of Israel, this crossing over will lead his followers into a new life they cannot yet imagine.
Jesus has been teaching them about the Kingdom of God all this time. This strange kingdom is like no other kingdom they—or we—have ever known. It is not about power or prestige; it is not about dominating other people or remaining dignified and aloof. Quite the opposite.
Jesus tells a parable this morning about two men, praying in the temple. One man is clearly the good guy: He does all the right things; he observes the rituals of his religious tradition; he gives ten percent of his income (that’s before taxes, by the way) to the priests. We would like him. This is someone we would welcome with open arms into our congregation, and probably send his name to Bill Mccuch as a potential vestry member.
The other man is a T-total mess. Our translation has “tax collector” but the term “extortionist goon” might be a more dynamic image. This is someone who has sold out to the occupying Roman political system, and is shaking his own people down for everything he can get out of them. He has grown rich by the exploitation of others; his own mother and brothers cross the street to avoid him; he is corrupt to the core.
And there they are, both of them together in the temple. Why they are there—who knows? The good guy would probably be there anyway, he was certainly one of the regulars. Maybe he was serving as the Vestryperson on duty that morning. Tony Soprano over in the corner there hasn’t darkened the door of the place in years…not even at the high feasts.
The good guy is thanking God for…well, for being himself. And that’s not a bad thing to be grateful for. But he’s more than a little impressed with his own good-doing, you’ll notice. “Thank you that I’m not like ‘them people’”. Especially THAT guy over there… And Jesus’ hearers would agree, that being THAT GUY would be a terrible thing.
Meanwhile Tony in the corner—for whatever reason he even showed up that day—looks down at his shoes. Won’t even lift his face to see the other people in the room. “God, be merciful to me, a sinner.” He knows who he is, that he is NOT one of the good guys, that he does NOT have his life together in any ordinary sense of the term, that he is totally outside the boundaries. Definitely and assuredly one of “Them People.” Completely and Wholly Other.
This one, Jesus says, went home justified before God. He knew he needed mercy, and he asked for it, and God gave it.
Justified and justification are some of those churchy words that have picked up a lot of associations over the years. But I want you to think for a second in a slightly different context. As I write the words to this sermon, I can decide how I want the printed page to look. I can, with a couple of keystrokes, cause the words of the paragraph to line up vertically on the left, or on the right, or both at the same time. I tell the computer: “Justify the text”—that is, set the words in a particular relationship with one another. The words themselves—black dots on a white screen—have no agency in the situation, I can do with them whatever I like.
God’s justification—sometimes called “rightwising,” setting in right relationship, putting back in order—is frequently unlike our notions of such things. We want an apology when we have been wronged; we want to see the guilty punished and the innocent vindicated; we demand to see suffering visited on those who have caused suffering. (“O daughter of Babylon”, Psalm 137 again…) But this is not what Jesus is up to; not today, not on the cross of Calvary. (My ways are not your ways; nor are my thoughts your thoughts, says the Lord. Isaiah 55:8)
Tony goes home justified before God apparently because God desires Tony, and responds in mercy to his plea. Our good guy, our friend who does all the right things and keeps himself out of trouble, whom we would far rather have as a next-door neighbor, as a colleague, as a leader in any religious community, apparently thinks that he’s got it all together. That he’s doing fine—thanks God, much appreciated—but that that’s all he needs.
“Jesus told this parable to some who trusted in themselves, and regarded others with contempt.” One of the most common and most seductive ways of making ourselves feel better about who we are, is to calculate who’s below us in the pecking order. We’ve all seen the bumper sticker: “I may be slow, but I’m ahead of you!” But then again, we’re all behind someone too…staring at their backside, possibly tailgating a bit, or a lot. This is the calculation of the old kingdom; the power plays and one-upmanship; the endless competition and addiction to success that the world has known from the beginning.
Jesus comes, preaching and teaching; healing the sick and raising the dead; proclaiming a kingdom that is in, but not of, that world and its addiction to success. In fact, he tells his hearers, the kingdom is found in the unlikeliest places and people. Among the last, the least, the lost and the dead is God most often found—for they know they don’t have their lives together, not even in the slightest. And in losing, and getting lost, in giving up the old game and dying—not just the big final breath, but all the little deaths and losses along the way—we also have the opportunity every day to find the kingdom. To cry out, when we can’t even take our eyes off our own shoetops: God, have mercy on me, a sinner. To repent, to turn around, to return to the God of mercy and welcome and healing and forgiveness and resurrection from the dead. The dying and rising of Jesus is the pattern for our lives as Christians; day by day, minute by minute, we are invited into deeper awareness and enactment of that reality. It is not about good-doing (although that may be a by-product); it is not about one-upmanship or a kind of churchified competitiveness that is simply the same-old-same-old with a cross stuck on top of it. It is about entering into a living mystery that changes us, first and last, into the image and likeness of Christ.
In the short story Revelation, Georgia author Flannery O’Connor tells of a day in the life of Ruby Turpin, a woman who has spent most of her life quite convinced that she is on the side of the good guys. But on this particular day, that certainty is compromised. In a doctor’s office waiting room, Ruby is attacked by a young woman with the remarkable name of Mary Grace—who literally throws a book across the room at her. In the melee which follows, Mary Grace and Ruby Turpin are very close together, and Mary Grace says to her: “Go back to hell where you came from, you old wart hog.”
Ruby is stunned by this communication, and goes home and thinks about it. She demands an answer: How am I a good person, and a wart hog from hell too? At the last, she is standing out in a field, angrily yelling at God: “Who do you think you are?”
…The sun slipped behind the treeline. Mrs. Turpin remained there… At last, she lifted her head. There was only a purple streak in the sky, cutting through a field of crimson and leading, like an extension of the highway, into the descending dusk…A visionary light settled in her eyes. She saw this streak as a vast swinging bridge extending upward from the earth through a field of living fire. Upon it a vast horde of souls were rumbling toward heaven. There were whole companies of white-trash, clean for the first time in their lives, and bands of black [folk] in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs. And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the God-given wit to use it right. She leaned forward to observe them closer. They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They alone were [singing] on key. Yet she could see by their shocked and altered faces that even their virtues were being burned away…In a moment the vision faded but she remained where she was, immobile.
At length she got down…and made her slow way on the darkening path to the house. In the woods around her the invisible cricket choruses had struck up, but what she heard were the voices of the souls climbing upward into the starry field and shouting hallelujah.
1 "Revelation" from Flannery o'Connor: The Complete Stories,(New York: Farrar, Straus & Giroux; 1971), p. 508
Joel 2:23-32; Psalm 65; 2 Timothy 4:6-8, 16-18;Luke 18:9-14
Jesus told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, `God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.' But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, `God, be merciful to me, a sinner!' I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
Jesus and his followers are getting close to Jerusalem. They’ve been on the road for a long time, and they can almost see the temple mount in the distance. Time is running out; they know what’s going to happen when they get there.
What they don’t want to talk about—nor do we—is that death awaits. The world as they have known it will come to an end. Jesus has been very clear with them that he is on the way to his final departure, his “exodus” as it was called earlier in the gospel, and like the Exodus in the earlier history of Israel, this crossing over will lead his followers into a new life they cannot yet imagine.
Jesus has been teaching them about the Kingdom of God all this time. This strange kingdom is like no other kingdom they—or we—have ever known. It is not about power or prestige; it is not about dominating other people or remaining dignified and aloof. Quite the opposite.
Jesus tells a parable this morning about two men, praying in the temple. One man is clearly the good guy: He does all the right things; he observes the rituals of his religious tradition; he gives ten percent of his income (that’s before taxes, by the way) to the priests. We would like him. This is someone we would welcome with open arms into our congregation, and probably send his name to Bill Mccuch as a potential vestry member.
The other man is a T-total mess. Our translation has “tax collector” but the term “extortionist goon” might be a more dynamic image. This is someone who has sold out to the occupying Roman political system, and is shaking his own people down for everything he can get out of them. He has grown rich by the exploitation of others; his own mother and brothers cross the street to avoid him; he is corrupt to the core.
And there they are, both of them together in the temple. Why they are there—who knows? The good guy would probably be there anyway, he was certainly one of the regulars. Maybe he was serving as the Vestryperson on duty that morning. Tony Soprano over in the corner there hasn’t darkened the door of the place in years…not even at the high feasts.
The good guy is thanking God for…well, for being himself. And that’s not a bad thing to be grateful for. But he’s more than a little impressed with his own good-doing, you’ll notice. “Thank you that I’m not like ‘them people’”. Especially THAT guy over there… And Jesus’ hearers would agree, that being THAT GUY would be a terrible thing.
Meanwhile Tony in the corner—for whatever reason he even showed up that day—looks down at his shoes. Won’t even lift his face to see the other people in the room. “God, be merciful to me, a sinner.” He knows who he is, that he is NOT one of the good guys, that he does NOT have his life together in any ordinary sense of the term, that he is totally outside the boundaries. Definitely and assuredly one of “Them People.” Completely and Wholly Other.
This one, Jesus says, went home justified before God. He knew he needed mercy, and he asked for it, and God gave it.
Justified and justification are some of those churchy words that have picked up a lot of associations over the years. But I want you to think for a second in a slightly different context. As I write the words to this sermon, I can decide how I want the printed page to look. I can, with a couple of keystrokes, cause the words of the paragraph to line up vertically on the left, or on the right, or both at the same time. I tell the computer: “Justify the text”—that is, set the words in a particular relationship with one another. The words themselves—black dots on a white screen—have no agency in the situation, I can do with them whatever I like.
God’s justification—sometimes called “rightwising,” setting in right relationship, putting back in order—is frequently unlike our notions of such things. We want an apology when we have been wronged; we want to see the guilty punished and the innocent vindicated; we demand to see suffering visited on those who have caused suffering. (“O daughter of Babylon”, Psalm 137 again…) But this is not what Jesus is up to; not today, not on the cross of Calvary. (My ways are not your ways; nor are my thoughts your thoughts, says the Lord. Isaiah 55:8)
Tony goes home justified before God apparently because God desires Tony, and responds in mercy to his plea. Our good guy, our friend who does all the right things and keeps himself out of trouble, whom we would far rather have as a next-door neighbor, as a colleague, as a leader in any religious community, apparently thinks that he’s got it all together. That he’s doing fine—thanks God, much appreciated—but that that’s all he needs.
“Jesus told this parable to some who trusted in themselves, and regarded others with contempt.” One of the most common and most seductive ways of making ourselves feel better about who we are, is to calculate who’s below us in the pecking order. We’ve all seen the bumper sticker: “I may be slow, but I’m ahead of you!” But then again, we’re all behind someone too…staring at their backside, possibly tailgating a bit, or a lot. This is the calculation of the old kingdom; the power plays and one-upmanship; the endless competition and addiction to success that the world has known from the beginning.
Jesus comes, preaching and teaching; healing the sick and raising the dead; proclaiming a kingdom that is in, but not of, that world and its addiction to success. In fact, he tells his hearers, the kingdom is found in the unlikeliest places and people. Among the last, the least, the lost and the dead is God most often found—for they know they don’t have their lives together, not even in the slightest. And in losing, and getting lost, in giving up the old game and dying—not just the big final breath, but all the little deaths and losses along the way—we also have the opportunity every day to find the kingdom. To cry out, when we can’t even take our eyes off our own shoetops: God, have mercy on me, a sinner. To repent, to turn around, to return to the God of mercy and welcome and healing and forgiveness and resurrection from the dead. The dying and rising of Jesus is the pattern for our lives as Christians; day by day, minute by minute, we are invited into deeper awareness and enactment of that reality. It is not about good-doing (although that may be a by-product); it is not about one-upmanship or a kind of churchified competitiveness that is simply the same-old-same-old with a cross stuck on top of it. It is about entering into a living mystery that changes us, first and last, into the image and likeness of Christ.
In the short story Revelation, Georgia author Flannery O’Connor tells of a day in the life of Ruby Turpin, a woman who has spent most of her life quite convinced that she is on the side of the good guys. But on this particular day, that certainty is compromised. In a doctor’s office waiting room, Ruby is attacked by a young woman with the remarkable name of Mary Grace—who literally throws a book across the room at her. In the melee which follows, Mary Grace and Ruby Turpin are very close together, and Mary Grace says to her: “Go back to hell where you came from, you old wart hog.”
Ruby is stunned by this communication, and goes home and thinks about it. She demands an answer: How am I a good person, and a wart hog from hell too? At the last, she is standing out in a field, angrily yelling at God: “Who do you think you are?”
…The sun slipped behind the treeline. Mrs. Turpin remained there… At last, she lifted her head. There was only a purple streak in the sky, cutting through a field of crimson and leading, like an extension of the highway, into the descending dusk…A visionary light settled in her eyes. She saw this streak as a vast swinging bridge extending upward from the earth through a field of living fire. Upon it a vast horde of souls were rumbling toward heaven. There were whole companies of white-trash, clean for the first time in their lives, and bands of black [folk] in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs. And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the God-given wit to use it right. She leaned forward to observe them closer. They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They alone were [singing] on key. Yet she could see by their shocked and altered faces that even their virtues were being burned away…In a moment the vision faded but she remained where she was, immobile.
At length she got down…and made her slow way on the darkening path to the house. In the woods around her the invisible cricket choruses had struck up, but what she heard were the voices of the souls climbing upward into the starry field and shouting hallelujah.
1 "Revelation" from Flannery o'Connor: The Complete Stories,(New York: Farrar, Straus & Giroux; 1971), p. 508
Monday, October 18, 2010
19 Pentecost, Year C, 3 October 2010
Lamentations 1:1-6; Psalm 137; 2 Timothy 1:1-14; Luke 17:1-10
The Waters of Remembrance, preached by Rev. Jason Haddox
“By the waters of Babylon, we sat down and wept, when we remembered you, O Zion.”
The people of God are in exile, carried away as prisoners of war from their homes, their very lives, everything they have known. They have seen their houses destroyed; they have seen the city, the temple, in ruins; they have seen it all. They are on the verge of forgetting who they are: If I forget you, O Jerusalem, let my right hand forget its skill/Let my tongue adhere to the roof of my mouth.” The singer, the musician, pleads to be rendered mute and silent, in the face of this tragedy. “How CAN we sing the songs of God, away from God’s house, away from our own home?”
They have seen what no one should ever, ever, ever have to see. And in remembering that sight, their sadness turns to rage. To anger. To a call for vengeance.
“Oh Daughter of Babylon…happy the one who takes your children and dashes them against the rocks!”
They have seen what no parent should ever, ever, ever have to see. And we see their anger, their rage—which we do not want to see, or hear, or experience. Because it makes us too uncomfortable.
Until the current revision of the Sunday lectionary, whenever this psalm was appointed for public worship, it cut off after the sixth verse. Sadness—that was more or less okay. Anger, rage, fury…we can’t talk about that here. Not in church. Not where we’re supposed to all be nice, all the time.
I have two words for that. One is Bull. The other sounds like Spit. Which is what I sometimes want to do, when I see or hear things that no one should see or hear. If we cannot tell the truth here, in the assembly of the baptized, in the presence of God “to whom all hearts are open, all desires known, and from whom no secrets are hid” then what exactly is the point of all this?
We get angry. We feel rage. We long to see vengeance visited on those who have wronged us, or have violated those whom we love. Think of 9-11. Where were you, when you heard the first news that morning? And felt all the shock, and grief, and heart-stopping fear…all that at first, and later the other.
It’s not pretty, and it’s not easy, and it’s not nice. But it is real. We did, and we do, feel all these things at times. And the psalms, more than any other book of the Bible, deal with that reality. Never more so than in this passage this morning.
This is the voice of a parent—a mother, a father—who has witnessed something unspeakable. And yet they must speak now, even as they struggle for the words. The words come forth unbidden, even unwanted…but fierce and raw and searing in their power.
Two Saturdays ago I went to Savannah, to attend a training for clergy and church staff and volunteers, called Safeguarding God’s Children. This is a nation-wide program of the Episcopal Church intended to make churches and church workers aware of, and attentive to, the issues of sexual misconduct and abuse of “the little ones.” The statistics are horrifying: one out of every four women, and one out of every five men, has been a victim of such abuse by the age of eighteen. Over sixty percent of these acts are performed by people who are known to the families: friends, community leaders, authority figures of some kind. I saw, on the video interviews with the victims and their families, the same sorrow and grief and anger of which the psalmist sings.
I heard stories that turned my blood to icewater. Stories of experiences that no one—especially a child, one of the little ones Jesus speaks of—should ever, ever, ever have to go through. And the common theme through all of these, articulated by the victims, by the parents and families, by the community leaders of church and school and social agency, was always: We should have talked about this before it happened. We should have told someone what we saw. We should have said something.
Silence can be golden—but it can be deadly as well.
The reason for this Safeguarding God’s Children training, is to open the conversation at all levels—the local parish church, and in and around family tables, and at the diocesan and national levels too. To go ahead and Say Something while there is time—not to create fear and anxiety, but to build strong boundaries in our churches. To let our communities of faith know “This is a safe place for everyone.” And to let anyone who might have mischief on their minds know “This place is too difficult for you—you won’t get the silence and secrecy you need—move along!”
We may not be able to change national statistics. But we can change what we do, here at home, about keeping our life together as safe, and honest, and transparent as possible. And please understand—I am not suggesting that “we have a problem” here at St. Augustine’s. But I want to see that we don’t. So here’s my pledge to you, as your priest in charge:
• We will watch over each other, and speak up if we see or hear something inappropriate or even just a bit “off”;
• We will observe appropriate boundaries, honoring one another physically and emotionally, while continuing to love and care for one another;
• We will make this place a safe place for all people, as we seek and serve Christ in all persons, loving our neighbors as ourselves and as we respect the dignity of every human being.
In your bulletin this morning there is an insert, with some information about these things. Phone numbers, and contact data. Please take it with you when you leave church. Put it somewhere visible—on the refrigerator or your dresser mirror. Know that if you call one of those phone numbers, you may do so with complete anonymity. You don’t have to “get involved” beyond that. The people trained in these matters will do the work that may need to be done.
If you have a story to tell, and would like to tell it, I want you to call me. Or email me…I will be the only one who hears or reads what you have to say. We can meet here at church, or go to lunch, or find a time and place that is agreeable. But part of this whole process of getting real, is getting the stories out there. Not for general examination and discussion and dissection—but so that healing can happen. So that those feelings of sadness and grief and anger and hurt and all of it, can be released, to burden you no longer.
When Jesus addresses his friends this morning in the gospel lesson, he’s talking to the inner circle—the leadership. Remember that the gospels are not eyewitness accounts of the events they describe, but rather are written down quite some time later. So it’s just possible that Jesus, as Luke tells the story, is addressing the leadership of a second or even third generation of church authorities. “Don’t think that YOU all are the masters of all this, folks. You are here to serve those who are in your care—the little ones. The vulnerable ones. The ones to whom the Kingdom of God belongs…God’s kingdom and power and authority are not your possessions to hold onto. And they are certainly not to be used against the little ones. Anyone who abuses their power like that is better off with cinderblocks on their feet, in the middle of the Savannah river.”
The letter to Timothy takes this theme as well. The language of being “the prisoner of the Lord” is similar to Jesus’ language of slaves and service. Jesus and his friends and contemporaries knew that the world they lived in was hierarchical—that everyone was under the supervision and authority of someone else. Maybe another person, but even more likely a power or energy or spirit that was entirely nonhuman. (We don’t like that idea, we rugged individualists. Independence, free agency—that’s our preferred mode of operation.) But the fact is, we’re all somewhere in the pyramid. We’re all under the authority, and the influence, of someone—in fact, many someones—other than ourselves.
To be “in Christ” as we read this morning, is to place ourselves under Christ’s authority and protection and leadership. The one who is “in Christ” has become a servant in the household of God. We who are in Christ will deliberately, intentionally, and continually reject all those false gods and promises which corrupt and destroy the creatures of God. We will “repent and return to the Lord” (Metanoia again, you remember that word) when we fall into sin.
You may have noticed I’m quoting the baptismal covenant quite a bit. I hope you did—because I meant that you should. These words are words of transformation for us, who claim Christ as Lord and Savior (yes, even in the Episcopal Church!); they are for us a symbol of our identity. They are the articulated reminders of “our highest joy”, our Jerusalem, our true home. They are not a talisman against bad things happening to us, they will not protect us from trouble as such. But they are who we are; they are our constitutional identity as the people of the crucified and risen Christ, in whose death and rising from death all our life, and all our death, is transformed and made new.
As you come to communion this morning, I invite you to dip your hand in the water in the font, there in the aisle. Put some on your forehead, with the sign of the cross. Remember your baptism: remember who you are, and whose you are. This is the sign, this is the mark, this is the brand by which we are known, sealed by the Holy Spirit and marked as Christ’s own for ever.
By the waters…we remembered. And we are re-membered, put back together as God’s beloved. For that is who we are, when we feel like it—and even when we don’t.
The Waters of Remembrance, preached by Rev. Jason Haddox
“By the waters of Babylon, we sat down and wept, when we remembered you, O Zion.”
The people of God are in exile, carried away as prisoners of war from their homes, their very lives, everything they have known. They have seen their houses destroyed; they have seen the city, the temple, in ruins; they have seen it all. They are on the verge of forgetting who they are: If I forget you, O Jerusalem, let my right hand forget its skill/Let my tongue adhere to the roof of my mouth.” The singer, the musician, pleads to be rendered mute and silent, in the face of this tragedy. “How CAN we sing the songs of God, away from God’s house, away from our own home?”
They have seen what no one should ever, ever, ever have to see. And in remembering that sight, their sadness turns to rage. To anger. To a call for vengeance.
“Oh Daughter of Babylon…happy the one who takes your children and dashes them against the rocks!”
They have seen what no parent should ever, ever, ever have to see. And we see their anger, their rage—which we do not want to see, or hear, or experience. Because it makes us too uncomfortable.
Until the current revision of the Sunday lectionary, whenever this psalm was appointed for public worship, it cut off after the sixth verse. Sadness—that was more or less okay. Anger, rage, fury…we can’t talk about that here. Not in church. Not where we’re supposed to all be nice, all the time.
I have two words for that. One is Bull. The other sounds like Spit. Which is what I sometimes want to do, when I see or hear things that no one should see or hear. If we cannot tell the truth here, in the assembly of the baptized, in the presence of God “to whom all hearts are open, all desires known, and from whom no secrets are hid” then what exactly is the point of all this?
We get angry. We feel rage. We long to see vengeance visited on those who have wronged us, or have violated those whom we love. Think of 9-11. Where were you, when you heard the first news that morning? And felt all the shock, and grief, and heart-stopping fear…all that at first, and later the other.
It’s not pretty, and it’s not easy, and it’s not nice. But it is real. We did, and we do, feel all these things at times. And the psalms, more than any other book of the Bible, deal with that reality. Never more so than in this passage this morning.
This is the voice of a parent—a mother, a father—who has witnessed something unspeakable. And yet they must speak now, even as they struggle for the words. The words come forth unbidden, even unwanted…but fierce and raw and searing in their power.
Two Saturdays ago I went to Savannah, to attend a training for clergy and church staff and volunteers, called Safeguarding God’s Children. This is a nation-wide program of the Episcopal Church intended to make churches and church workers aware of, and attentive to, the issues of sexual misconduct and abuse of “the little ones.” The statistics are horrifying: one out of every four women, and one out of every five men, has been a victim of such abuse by the age of eighteen. Over sixty percent of these acts are performed by people who are known to the families: friends, community leaders, authority figures of some kind. I saw, on the video interviews with the victims and their families, the same sorrow and grief and anger of which the psalmist sings.
I heard stories that turned my blood to icewater. Stories of experiences that no one—especially a child, one of the little ones Jesus speaks of—should ever, ever, ever have to go through. And the common theme through all of these, articulated by the victims, by the parents and families, by the community leaders of church and school and social agency, was always: We should have talked about this before it happened. We should have told someone what we saw. We should have said something.
Silence can be golden—but it can be deadly as well.
The reason for this Safeguarding God’s Children training, is to open the conversation at all levels—the local parish church, and in and around family tables, and at the diocesan and national levels too. To go ahead and Say Something while there is time—not to create fear and anxiety, but to build strong boundaries in our churches. To let our communities of faith know “This is a safe place for everyone.” And to let anyone who might have mischief on their minds know “This place is too difficult for you—you won’t get the silence and secrecy you need—move along!”
We may not be able to change national statistics. But we can change what we do, here at home, about keeping our life together as safe, and honest, and transparent as possible. And please understand—I am not suggesting that “we have a problem” here at St. Augustine’s. But I want to see that we don’t. So here’s my pledge to you, as your priest in charge:
• We will watch over each other, and speak up if we see or hear something inappropriate or even just a bit “off”;
• We will observe appropriate boundaries, honoring one another physically and emotionally, while continuing to love and care for one another;
• We will make this place a safe place for all people, as we seek and serve Christ in all persons, loving our neighbors as ourselves and as we respect the dignity of every human being.
In your bulletin this morning there is an insert, with some information about these things. Phone numbers, and contact data. Please take it with you when you leave church. Put it somewhere visible—on the refrigerator or your dresser mirror. Know that if you call one of those phone numbers, you may do so with complete anonymity. You don’t have to “get involved” beyond that. The people trained in these matters will do the work that may need to be done.
If you have a story to tell, and would like to tell it, I want you to call me. Or email me…I will be the only one who hears or reads what you have to say. We can meet here at church, or go to lunch, or find a time and place that is agreeable. But part of this whole process of getting real, is getting the stories out there. Not for general examination and discussion and dissection—but so that healing can happen. So that those feelings of sadness and grief and anger and hurt and all of it, can be released, to burden you no longer.
When Jesus addresses his friends this morning in the gospel lesson, he’s talking to the inner circle—the leadership. Remember that the gospels are not eyewitness accounts of the events they describe, but rather are written down quite some time later. So it’s just possible that Jesus, as Luke tells the story, is addressing the leadership of a second or even third generation of church authorities. “Don’t think that YOU all are the masters of all this, folks. You are here to serve those who are in your care—the little ones. The vulnerable ones. The ones to whom the Kingdom of God belongs…God’s kingdom and power and authority are not your possessions to hold onto. And they are certainly not to be used against the little ones. Anyone who abuses their power like that is better off with cinderblocks on their feet, in the middle of the Savannah river.”
The letter to Timothy takes this theme as well. The language of being “the prisoner of the Lord” is similar to Jesus’ language of slaves and service. Jesus and his friends and contemporaries knew that the world they lived in was hierarchical—that everyone was under the supervision and authority of someone else. Maybe another person, but even more likely a power or energy or spirit that was entirely nonhuman. (We don’t like that idea, we rugged individualists. Independence, free agency—that’s our preferred mode of operation.) But the fact is, we’re all somewhere in the pyramid. We’re all under the authority, and the influence, of someone—in fact, many someones—other than ourselves.
To be “in Christ” as we read this morning, is to place ourselves under Christ’s authority and protection and leadership. The one who is “in Christ” has become a servant in the household of God. We who are in Christ will deliberately, intentionally, and continually reject all those false gods and promises which corrupt and destroy the creatures of God. We will “repent and return to the Lord” (Metanoia again, you remember that word) when we fall into sin.
You may have noticed I’m quoting the baptismal covenant quite a bit. I hope you did—because I meant that you should. These words are words of transformation for us, who claim Christ as Lord and Savior (yes, even in the Episcopal Church!); they are for us a symbol of our identity. They are the articulated reminders of “our highest joy”, our Jerusalem, our true home. They are not a talisman against bad things happening to us, they will not protect us from trouble as such. But they are who we are; they are our constitutional identity as the people of the crucified and risen Christ, in whose death and rising from death all our life, and all our death, is transformed and made new.
As you come to communion this morning, I invite you to dip your hand in the water in the font, there in the aisle. Put some on your forehead, with the sign of the cross. Remember your baptism: remember who you are, and whose you are. This is the sign, this is the mark, this is the brand by which we are known, sealed by the Holy Spirit and marked as Christ’s own for ever.
By the waters…we remembered. And we are re-membered, put back together as God’s beloved. For that is who we are, when we feel like it—and even when we don’t.
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