“Joining the Parade”; Luke 19:28-40; March 20, 2016, FPC Holt

“Joining the Parade”
Luke 19:28-40
March 20, 2016, First Presbyterian Church of Holt

Listen here

2016 3 20 SLIDE 1 - Building the Beloved CommunityThroughout the past several weeks we have been preaching through what it means for us to build God’s beloved community, addressing sanctuary, vulnerability, self-awareness, brokenness and redemption, and shared life. At each step along our way I hope that it has been a chance to better understand what it means to be the beloved community and a challenge for each of us to fulfill that calling. Our word for today is accountability.

2016 3 20 SLIDE 2 - AccountabilityAccountability is not exactly a fun word, not one that would be highlighted in some peppy promotional video trying to get someone to buy something. “Check it out, it’s fresh, new, and comes with a side of accountability!”

When we hear the word accountability on the news it’s generally in reference to calling someone to task, an assignment of blame, a call for justice. 2016 3 20 SLIDE 3 - Gov SnyderJust this past week I saw parts of Governor Snyder’s hearing about the Flint Water Crisis. The word accountability was used repeatedly to establish the lines of responsibility for this tragedy and assess what action should be taken going forward.

2016 3 20 SLIDE 4 - CandidatesAt any point in the 24 hour news cycle we can see presidential candidates seeking to hold one another accountable for any number of actions they took part in, either explicitly or implicitly, turning the race into an overwhelming tide of vilification and hyperbole, through which no one escapes untarnished.

2016 3 20 SLIDE 5 - Book of OrderIn our denomination, the PCUSA, we have a specific section in our constitution called the Rules of Discipline, whereby we seek to hold our members and leaders accountable to their actions.

2016 3 20 SLIDE 6 - Hands InAccountability is foundational to a functioning community of any kind, from governments to families to classrooms to churches. It serves as a covenant between all of us, enabling justice, yes, but also helping us to uphold one another into being our best selves.

2016 3 20 SLIDE 7 - Holy WeekOur text today serves as the opening to a world changing week, when accountability was demanded of temple sellers, disregarded by Judas, denied by Peter, deferred by Pilate, and wrongly dealt to Jesus.

2016 3 20 SLIDE 8 - Triumphant EntryBut before we get to all of that, we find ourselves in the midst of Jesus and his disciples, setting out for a parade. While joyfilled, this parade is far from tame, rather it is a revolutionary act.

At this time in Jerusalem parades were a way for Romans to demonstrate their physical and political might, especially during Passover when there were a lot more Jews in the city. It was an act of sedition to be holding their own parade, offering their devotion to a rabble rousing Jew who they claimed as king.

2016 3 20 SLIDE 9 - Trajan QuoteNot too long after this particular gathering, about 111 CE, the emperor Trajan writes in a letter to Pliny the Younger, saying, “When people gather together for a common purpose — whatever name we may give them and whatever function we may assign them — they soon become political groups.”

2016 3 20 SLIDE 10 - Jesus on DonkeyIndeed this was the case that day, as their support of Jesus was more than just that of a fan in a crowd. They were placing their trust in who Jesus was and the change that Jesus represented. In both Matthew and Mark’s accounts of this story, the crowd shouts, “Hosanna,” meaning “save us.” Shouted over and over, it was both a question and a plea. Can you save us? Will you save us? Why haven’t you yet saved us? They wanted revolution and were determined to hold Jesus accountable to making that happen.

While they were busy holding Jesus accountable, their own accountability would all too quickly be disregarded, as the shouts of “Hosanna” at the beginning of the week turned to “Crucify him,” by the end of the week.

2016 3 20 SLIDE 11 - CrowdEvery time I read through these texts I struggle with that shift. What is it in them that makes them so fickle, so changeable? Can hate really become so loud and be so unchallenged? Why isn’t anyone stopping this?

2016 3 20 SLIDE 12 - BullhornI hesitate to say this, but it makes me think of our current political landscape, where all too often the volume of the voice bears much more weight that the content of the words and the more inflammatory the rhetoric is the more broadly it is shared not only on the news, but also in personal social media accounts.

2016 3 20 SLIDE 13 - SilentJesus says to the Pharisees, “If these were silent, the stones would shout out.” Why do we fall silent in the face of opposition? Why are we so hesitant to oppose the status quo? To speak justice? To hold one another accountable to the gospel we profess? Or perhaps even more challenging, how are we like those Pharisees who want that Jesus loving mob to just be quiet?

2016 3 20 SLIDE 14 - Comfort ZoneThe value we place on comfort cannot be overstated here. Change is hard, especially when you are in a place of power and that change would mean conceding some of that power, even when it expands the reaches of justice in our world.

It’s more comfortable to join our voices with the parade around us than to speak out against them, even when the shouts become “crucify him.” To oppose such a mob would be to risk making ourselves the target of their shouting, it’s better to blend in, right? It’s much easier to be nice than it is to be honest.

Will our silence keep us safe? It might, for a while at least. But lauding civility for the sake of civility over the justice that the gospel demands is to disavow the accountability merited by being in community with one another.

2016 3 20 SLIDE 15 - Marilyn Chandler McEntyreMarilyn Chandler McEntyre spoke at our most recent presbytery meeting about the importance of language, highlighting many of her theses from her book, “Caring for Words in a Culture of Lies.” In it she writes “An appropriate response to the competing claims of public voices is to take these obligations quite personally. We have been ‘called by name’ – not every one of us to public speaking, political activism in streets and on telephones, or investigative journalism, but all of us seek truth and follow after it, to do justice, to love mercy, and to walk humbly with God.” continuing she writes, “How much information is sufficient to allow me to take a position? To support or resist a policy that has implications for other human beings? Whose is the burden of proof? What is my burden?”

2016 3 20 SLIDE 16 - Jesus JusticeWhat we say and what we left unsaid both matter. As we make our way into this Holy Week, may we be ever mindful of the accountability our Gospel demands. Amen.

“Saints and Sinners”; John 11:1-45; October 28, 2012; FPC Jesup

“Saints and Sinners”
John 11:1-45
October 28, 2012, First Presbyterian Church of Jesup

Mary and Martha. These two famous sisters are in several stories throughout the Bible. Our first introduction to Mary is when she comes to Jesus gathered together with his disciples, breaks a jar of expensive perfume to anoint his feet. At this time she is simply introduced as “a woman who was a sinner”. The disciples criticize her for her wastefulness, but Jesus comes to her defense praising Mary for the love that she showed him, and saying, “Your faith has saved you; go in peace.”[1]

Then there is the story of Mary and Martha welcoming Jesus into their home. Martha buzzes about the kitchen, going about the work of welcoming Jesus. To Martha’s chagrin, Mary sits with Jesus, simply being with him. When Martha comes to Jesus to complain that Mary’s not doing her share, Jesus says, “Mary has chosen the better part.”[2]

Today we have another account of these sisters. Their brother, Lazarus is ill, and so they send word to Jesus to let him know. Jesus dismisses this news saying, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.” We are told in our passage that Jesus loved Martha, Mary, and Lazarus, but still Jesus stays two days longer where he was.

What sort of love is this showing? Saying that God will be glorified through their brother’s illness? God’s goodness and grace is present in all circumstances, but Jesus’ summation of God’s glory in this situation rings of all of those aphorisms that we tell to grieving people when we’re not sure what to say. “It’s God’s will,” “everything happens for a reason,” and “no use dwelling on it,” can ring hollow to someone in the depth of grief and sadness. The emotions of a grieving person are not to be assumed and can only be truly understood by the person experiencing the grief. I think my seminary professors would say that Jesus is offering terrible pastoral care.

Mary and Martha know that things are not well with their brother and send a message expecting a reply, but Jesus stays away. And then, it’s too late. Lazarus is dead.

Jesus does not show up to support Mary and Martha until Lazarus has been dead for four days. Four days. Throughout scripture God acts on the third day. The third day is the day of redemption, heroic recoveries, second chances. But even that day is past. Hebrew beliefs of death say that the spirit hovers near the body after someone has died for three days. On the fourth day, when the spirit sees the face of the deceased turn color, the spirit leaves, never to return. At that point this existence ended and life was no more.[3] Jesus shows up on the fourth day, the day beyond hope, beyond existence. [4]

Jesus shows up and by all signs of logical reason it is too late.

Martha leaves her home full of mourners and goes out to meet Jesus. She is beside herself, crying out to Jesus, “Lord, if you had been here, my brother would not have died!”[5]

Later Martha goes to get Mary and Mary echoes the same refrain, kneeling at Jesus’ feet she says, “Lord, if you had been here, my brother would not have died.”[6]

Mary is weeping, the other Jews with Lazarus’ sisters are weeping, and then we are told that Jesus himself is weeping. Lazarus’ sisters are angry, upset, deeply grieving, but still, they do not lose hope. Martha says, “Even now I know that God will give you whatever you ask of him.” She affirms Jesus as the Messiah with confidence in his ability to work out God’s will even in the shadow of their brother’s death. Even on this fourth day. Even beyond any logical reason for hope.

It is this hope in the face of hopelessness that creates saints from sinners.

Robert Louis Stevenson is attributed as saying,

“The saints are the sinners who keep on going.”

Today we celebrate All Saints Day. This is a day of acknowledging those Christian brothers and sisters who have come before us. We remember them, we honor their legacy, and we look to their examples as we also seek to follow Christ. In doing so, it’s tempting to look only to their saintliness. We look to the examples of Martin Luther King Jr., Mother Teresa, and our own saintly family and church members, and we see all the good that they accomplished. We marvel at great legacies of lives well lived. It may be overwhelming to think of all the good that people have done in the name of Christ. As we revere the past, we should be also be aware of the humanness of each of these Christians. Only Christ is sinless, and so we are to remember that each of these people had moments of sinfulness. We acknowledge this not to degrade the legacy of these great Christians, but rather to recognize the possibility in each of our lives. You, too, are called to be a saint.

In the New Testament there are 62 references to “saints.” The Apostle Paul used the word “saints,” used 44 times in reference to the Church on earth. We become saints through our baptism, our acceptance of God’s claim on our lives. We become saintly only through Christ’s power in us. God continues to be incarnate in this world as God works through us. We as God’s people are made holy not because of our behavior, but because of God’s presence among and within us. God desires to be embodied in our lives. God wants us to be saints on this earth. God is not done with us yet. Each step that we take towards this great hope, even in our sinfulness, is a step towards saintliness.

In their grief, Mary and Martha bring Jesus to the tomb, a cave with a stone in front of it. Jesus says, “take away the stone.” Martha is hesitant, saying, “Lord, already there is a stench because he has been dead four days.” Martha asked Jesus to come, practically demanded a miracle and then when he was on the cusp of something great, Martha is afraid of the smell.

“Come out” Jesus says, and Lazarus emerges. In the hopelessness of the tomb, on this hopeless fourth day, Jesus calls out, and life is restored. Hope is restored.

This is such a strange story.

With all of the believers in the history of time, why is Lazarus selected out to be the one revived from death? His story is not a very long one. He is acknowledged as a man of poverty, a man in need of God’s grace, but aside from that, what is his legacy? Why does he get to come back? Why do Mary and Martha get to continue to have their brother in their lives? We are told explicitly that Mary is a sinner. Martha’s voice throughout her stories is loudest when she’s complaining. What have they done to deserve this?

Simply, they had hope that God wasn’t done with them yet. They had hope that God could work beyond their sinfulness, beyond their complaining.

In this strange story of Lazarus we hear a preview of our own fate. Resuscitation from death is not promised, but we are given a different promise, the promise of eternal life beyond this world.

We affirm in the Apostles Creed that we believe in the resurrection of the body. After our own death we, like Lazarus will be called out of the doom and gloom of the grave and called to “come out,” into life everlasting.

This call is not one only to be heard after we are gone from this world. When we accept Jesus Christ as our Lord and Savior we are also being called to “come out,” of the smell of our lives of sinfulness. We are called to live a new life in the world surrounding us, in the bodies we are currently inhabiting, in the lives we are currently living. We are people of second chances. We are people of the resurrection. We are called out of the stench of sin, into a life of everyday sainthood.

I heard that this congregation had programming and sermons a little while back themed around the song, “Live Like You Were Dying.” It is great to hear about how that theme transformed this church, invigorated the mission and the call of each of you. We are indeed called to live a life in the now, a life in perspective of God’s greater call on our lives, lives in constant attention to how God’s will may be enacted through us.

We are also called to live like we have already died. When we accept Christ into our lives we are called to die to sin, so that Christ may be alive in us.

In Romans 6:4-11 we read,

“We have been buried with [Jesus] by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. For whoever has died is freed from sin. But if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.”

Lazarus was dead. Martha could smell it. Those mourning with Martha and Mary wept at the reality of it. Lazarus was dead. But then, he wasn’t. This is the great hope we have in Jesus Christ: There is life beyond the sin that contains us. There is life beyond this world that constrains us.

There’s a poem by Victor Hugo that speaks beautifully to this hope. He writes:

Be like the bird, who
Halting in his flight
On limb to slight
Feels it give way beneath him,
Yet sings
Knowing he hath wings

God is not through with us yet. Through Christ, though we are all sinners, we are also still saints. Amen.


[1] Luke 7:36-50, There is debate about the identity of the woman who washes Jesus’s feet with her hair, with many claiming it was Mary Magdalene. John 11:2 identifies Mary as “the one who anointed the Lord with perfume and wiped his feet with her hair.”

[2] Luke 10:38-42

[5] John 11:21

[6] John 11:32