“Faithfulness in the Outer Darkness;” Matthew 25:14-30; November 16, 2014

“Faithfulness in the Outer Darkness”
Matthew 25:14-30
November 16, 2014

Listen to the audio recording of the sermon here

Slide02Have you ever looked at something so long you stop seeing it? The way a week in the mountains will make you marvel at it’s beauty, but five years makes it seem ordinary. Slide03Or a green leafed tree in your front yard, which is always more noticeable as it newly buds in spring or changes to bright yellow or orange in the Fall. Or artwork long hung in your living room that is really only seen when you really take the time to notice it.

Slide05In my experience, the same happens with scripture. Scripture that I have heard over and over again can seem, well, ordinary. It ceases to have the sort of impact intended If we allow the very first reading of scripture to be our only real hearing of scripture we miss out. We fail to see the dynamic nature of our scripture, the way it can shape and color our experience in it’s re-reading, in our interpretation throughout our lives.

Slide06This parable is one of those passages. When I began this week I thought I knew exactly what God had to say to us with this text. With so many parables that have to deal with God in the seat of power, I thought, well of course, the master is Jesus, we as Jesus’ disciples are the servants. God gives us each talents and then we in turn are responsible for being good stewards of those resources. Simple enough, right?

Peter Dunne first wrote the phrase: “to comfort the afflicted and afflict the comfortable”, as one of roles of journalism, but it certainly fits within the role of the Biblical scholar as well. And since I was so comfortable in this interpretation, I felt that I needed to seek out something in this text that would challenge me, that would allow me to see this words anew.

So, I started to unpack the text a bit more, as well as read what some others had to say on this text, and the more I looked at these words, what is being exalted, what is being diminished the more uncomfortable I became with the parable as I had previously understood it.

Slide07With the Greek word [talenta] translated simply as “talent,” it loses the Greek connotations of a specific sum of money, measured in weight. One talent is about 73 pounds. In today’s gold prices, one talent would be worth about $1,230,083.25, two talents $2,460,166.50, and five talents $6,150,416. That is a truly incredible amount of money.

Often though, we make the quick leap to modern vernacular and view this monetary sum instead as the talents or abilities with which God has gifted us. It’s possible to view it that way, and certainly many a faithful preacher has, but I do think something is lost when we remove [talenta] from its monetary context into a more generalized context.

Slide08It’s one thing to open ourselves up to allowing God to use all that we are and all the abilities we have been given to glorify God. Doing so enables us to expand our reach for God’s kingdom and to fully live into the joy that is ours in Christ. It is quite another thing to double a crazy large amount of money to raise the profit margin of our employer.

Slide09In his article “A Peasant Reading of the Parable of the Talents,” Richard Rohrbaugh points out that at the time of this text’s writing the highest legal interest rate was around 12 percent; and so this extreme margin of profit was likely less an act of thoughtful stewardship, but rather an act of deceit and exploitation. By contrast there’s no way that that third servant could, or would even want to, keep up with that rate.

Reading this through the lens of Biblical context, rather than a modern lens, we are to be reminded that in Luke 12:13-21 the man who accumulates for accumulation’s sake is deemed a fool, and in both Mark (10:25) and Matthew (19:24) we are told, “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” Sitting here in our 21st century lives it seem straightforward to assume that capitalism would be the greater good of this story.

Slide 10 - man with coinsI know for many years I have seen that third servant as the least desirable role of this parable’s cast of characters. How dare he squander the investment opportunity of this amount he has been given? How could he be idle when the other two had clearly worked so hard to double their master’s resources?

What if, he in fact, he was the one we are to emulate in this story? On first glance this consideration really had me scratching my head. How could it even be possible that this man was in the right? This man, who dug a hole in the ground and simply let this tremendous sum of money sit there. Slide11But then I considered what was being done in by the other servants, how they were likely manipulating their money to profit from the misfortune of others. And I thought about how much good has been done by this very sort of intentional inaction, which we know in other contexts as civil disobedience. Sure, in the ground this money was ineffectual for any purposes, but at the same time, he was preventing it from being used for harm.

In their article “Towering Trees and ‘Talented’ Slaves,” Eric DeBode and Ched Myers shook up my understanding of the passage, and provided a framework whereby I could see this passage anew. “This has been for many an unsettling story. It seems to promote ruthless business practices (v. 20), usury (v. 27), and the cynical view that the rich will only get richer while the poor become destitute (v. 29). Moreover, if we assume, as does the traditional reading, that the master is a figure for God, it is a severe portrait indeed: an absentee lord (v. 15) who cares only about profit maximization (v. 21), this character is hardhearted (v. 24) and ruthless (v. 30).”

Slide14We say in this church, and put on our parade float that each of us are beloved children of God loves us and that there’s absolutely nothing we can do about it. If we really believe this to be true, how could we give credence to this rewards system?

Slide16To quote Episcopal priest, Alexis Myers Chase, “If the master is supposed to be Jesus, then the vision of God that I hold dear – the vision of God as loving, as grace-filled, as so loving that he sent his only son to die on the cross for us and for our salvation – that God doesn’t exist. The vision of a God that invites us from week to week to confess and be forgiven of our sins and then invites us to this simple table to eat bread and wine together as a community, that God doesn’t exist. Instead I am supposed to be walking around afraid of God, afraid I am not enough, afraid that I am not doing enough, afraid…This god is a vindictive and angry god that only cares about outcomes, not about love. That only cares about accumulation, not grace. That only cares about how much I can give, not how much I worship.”

She concludes, “I don’t like that god. I don’t feel welcomed by that god. My God has set me free to love and serve wherever I find Christ in others.”

And where is it that Christ can be found? Listen to the passage following our text earlier, in Matthew 25:35-36 we read Christ’s words, “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’”

Slide19Christ doesn’t demand profit for the sake of profit, but rather Christ demands care for the least and the last and the lonely. The master in our parable may have cast this third servant into the outer darkness of this world, but might it be possible, that that was exactly where he was meant to be? That the outer darkness might not be a condemnation, but a mission field?

How we cast the characters in this parable matters. Faithfulness is only an act of faith, when it is in response to one who is worthy. Our care for God’s people and our own self worth are impacted by whether we view God as gracious or ruthless, whether we view God as absent or present. Whether we believe that we need to earn our place in Christ’s Kingdom, or whether Christ love has done more for us than we could ever do on our own.

Let us approach scripture afresh, listening for the voices of the oppressed, the diminished, the marginalized. May we not be afraid of to be in the outer darkness of this world, because it may be the very place Jesus will meet us. May our eyes be opened to what God is saying to God’s people. Amen.

“Faithfulness,” Luke 3:7-18; 16:10-13; September 22, 2013; FPC Jesup

 “Faithfulness”
Luke 3:7-18; 16:10-13
September 22, 2013, First Presbyterian Church of Jesup

SLIDE 1 - ScriptureOur scripture lesson today pairs two difficult passages, one from a conversation with John the Baptist and one with Jesus. In each there is discussion about what it takes to be faithful in our stewardship. Stewardship is often a word congregations become wary of when they hear it in sermons, and pastors often balk at preaching because there is often the presupposition that when we talk about stewardship we’re just talking about money. But these two passages show us the need for faithfulness in our stewardship within money management but also far beyond it.

SLIDE 2 - Parable GraphicEach of our passages is strange in it’s own ways. In the parable preceding our passage in Luke 16 a “dishonest manager” is introduced. When he comes up short in his accounting, instead of shouldering the blame, he goes to all of his debtors and tells them to fudge the numbers a bit so it’ll all work out evenly for him. When he does this his creditor rewards his efforts.

SLIDE 3 - Parable of ManagerAlyie McKenzie explains, “In ancient Palestine, there was a complex social, economic relationship among landowners, stewards, peasants, and merchants. The wealthy landowners sought to get as much profit as possible from their holdings and tenants. The steward was the middleman between the landholder and the merchants and tenants in the exchange of goods and services such as buying and selling grain, oil, and crops and collecting rents. If he was able to get an additional take for himself in these transactions, the master didn’t mind; in fact he expected it. As long as the master’s profits kept rolling in and the steward did not get too conspicuous in his consumption, the master was fine with the steward’s benefiting from each deal. As for the merchants and tenants, they were in a relatively powerless position, unable to directly confront the master. Their target, when they were disgruntled or felt put upon, was the steward, the master’s retainer. SLIDE 4 - Parable of ManagerThe steward’s position in this complex social network was both privileged and vulnerable. He had a relatively high standard of living, a benefit of his being able to read and write and his training by the master, but he was completely dependent on the goodwill of the master. He himself states it in verse 3. “What will I do now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg.” We might assume that he is whining here, selfishly unwilling to engage in honest labor. He is actually just stating the fact that he is not prepared by physical training or by the habit of hardship to compete with the peasant labor pool for the hardest, most menial of jobs: digging. His strength gone, he would be reduced to begging, and, in short order, would die because of the malnutrition and disease that came with poverty. His situation is dire. Something must be done to prevent this future. No one can do it but him.”[1]

SLIDE 5 - ParableAnd so, he fudges the numbers and while the manager commends his efforts, we’re not told whether or not he gets his job back, but just that he has helped himself to have some political capital among the other dishonest people and so even if he’s left without a job, at least he has some friends he could fall back on.  Whenever I read this parable I want to ask, really Jesus? You’re uplifting those making friends by dishonest wealth? Are you being sarcastic?

This parable is a bizarre example to come before the moral tale we read here, that God calls for our faithfulness, and that faithfulness in little and in managing the wealth of others allows us to be given much more as our own wealth to manage. Bizarre, yes, but is this the word of God? Well yes, yes it is.

And though the parable is hard to interpret I think there is still a message beyond that parable: God calls us to be faithful, and to be stewards of the gifts we have been given. Perhaps the challenge related through that parable is how easy it is to manipulate the system for our own profit and wealth. While such manipulation may have immediate earthly rewards it leads to the sort of deception that is condemned in our earlier passage in Luke.

In Luke 3, John the Baptist lays out specific directions of how to honor God in our stewardship. In verses 10-14 we read: “And the crowds asked him, ‘What then should we do?’ In reply he said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ Even tax collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ He said to them, ‘Collect no more than the amount prescribed for you.’ Soldiers also asked him, ‘And we, what should we do?’ He said to them, ‘Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.’”

SLIDE 7 - Peter“What should we do?” This is the question asked by crowds listening to Peter at Pentecost (Acts 2:37-38) and in that instance Peter gives a bold message,  “Repent! Be baptized! Receive the Holy Spirit!” By comparison Paul’s teaching seems quite tame. While he begins strongly by calling the gathered crowd a “brood of vipers,” he then continues to give the rather basic instructions of “share, be fair, don’t bully.” Not exactly earth shattering stuff, but bold in its direct application.

“What should we do, what should we do, what should we do?” The crowds ask this three times in our passage. It is important to think about why they asked this question. They were interested in how to live faithfully, how to bear fruit as followers of God. They were probably afraid of the wrath of God, but they seemed equally afraid of separation from this new community of believers that was just beginning to form around the ministry of John the Baptist, and soon, Jesus of Nazareth, the messiah. John tells them that they are not secure in their faith by their religious lineage, their affiliation with Abraham, but rather only by their own individual repentance and seeking to be in right standing with God. This is a faith that required, well, faith.

SLIDE 8 - John the BaptistBut the action resulting from faith was not just an inward emotion of repentance, it was the lived out action of enacting God’s grace in the context of every day life. Deciding to follow God this completely requires a change in how we live our lives, and how we operate within our work, choosing at every moment grace over profit.

Helen Debevoise offers this reflection on our scripture passage for today, “Somewhere in the middle of our journey, we stopped living for Christ. We stopped believing that Jesus died and was resurrected and that life was made new. Somewhere along the way it became easy to serve all those pressing demands—of people, of schedule, of money. Somewhere along the way, the vision for God’s call became cloudy and muddled. We stopped hearing God’s voice and joined the crazy survivor takes all mentality. Somewhere along the way, the challenges seemed so much bigger than the answers. So we huddled in an effort to save what was left and forgot about living for something greater. We buried our treasures.”[2]

SLIDE 10 - Burying treasureBurying our treasures keeps it out of the hands not only of those who make take it from us, but also out of our own hands so that we are unable to create good with our use of it. Burying our treasure keeps us from offering it up to others. How often does our own desire for security keep us from opening our hands, our minds, and our lives to another?

John offers specific actions to explain what it mean to bear “fruits worthy of repentance.” If you have more than you need, he says you must share. To the tax collectors who could profit from asking for a little or a lot extra in their collections, he tells them to take only what they are owed. And to the soldiers John tells them not to take advantage of their position of power.

SLIDE 11 - Bearing fruitIf we are living only for ourselves, this call to bearing fruit in our worldly relationships simply doesn’t make sense. If stewardship was about hoarding, those holding on to their treasures to separate themselves from those who they deemed below them would be the one’s getting things right, but that’s not what is being asked here. John is asking this crowd to look beyond their own treasure, into how their treasure can be invested in the lives of others, can be invested in God’s kingdom.

Every one of these acts explained by John have to do with taking from our neighbor what they need. Repentance is not just about the difference between faith and sin within our own being, but it is about living out our love of neighbor, extending the love and grace we have received from God.[3]

SLIDE 12 - luke 3v9Luke 3:9 tells us “every tree…that does not bear good fruit is thrown into the fire.” What are the fruits that you are bearing in your own life? Where are the places in your life where you are holding back?

Pastor and professor David Lose offers this insight into what John is asking of this crowd. “Most peculiar perhaps, is the “eschatological location” of the good fruits.  Tax collectors are not called to sever their relationship with Rome, nor are the soldiers exhorted to lives of pacifism.  Even in light of impending [end times] judgment, they are called to serve where they are; to take their stand for neighbor amid, rather than apart from, the turbulence and trouble of the present age; and to do good because, rather than in spite, of their compromised positions.  By sandwiching such ordinary instruction amid [end times] warning and messianic expectation, Luke’s John hallows the mundane elements of daily life.”[4]

SLIDE 13 - Bearing_FruitSo, what should we do? Look to your own life: what are the ways you can allow your neighbor to live more fully?  What are our own fruits of repentance we may offer for the good of all?

You are tasked with being a good and faithful steward, not only of your resources, but of your position in this life. May you live fully into this task God has set before you. Amen.

Wedding Message for Ami and Bobby; Amos 3:3 and Ephesians 4:1a-4; December 31, 2012; FPC Jesup

Wedding Message for Ami and Bobby
Amos 3:3 and Ephesians 4:1a-4
December 31, 2012
First Presbyterian Church of Jesup

Today as we stand here on December the 31st at the wedding of Ami and Bob we are standing on the cusp of new beginnings. All around the world people are counting down to the start of the New Year. When the clock hits midnight fireworks will go off, a crystal ball will drop, and where my parents are at Lake Erie, a walleye will drop. There’s an energy to the start of the New Year: the countdowns, the celebrations.

We are also standing here at the beginning of Ami and Bob’s marriage. Many of you have been counting down to this day with excitement and anticipation. Today their marriage begins! Today they join hearts and names and families! We won’t be dropping a crystal ball or setting off any fireworks, but there is a similar energy: it’s the start of something new!

Tomorrow, when all those partygoers wake up and clean up the confetti and streamers that marked the occasion, what will be different? Sure we’ll change our calendars and start writing 2013 instead of 2012, but most of our day-to-day life will be unaffected.

At first glance it’d be tempting to say that Ami and Bob’s relationship won’t be too affected by this brand new thing that is happening today. They’ve known each other for many years. Over the years they have supported each other through job changes, relocations, and all the day-to-day work of loving one another. In just a short while I will pronounce them married and Ami can start to write Liebsch behind her name instead of Merkle, but what else will change?

Unlike the dropping of the crystal ball in Times Square, the nature of this relationship does not change with flip of a switch, or with the turning of a calendar. It changes through the covenant they make here together today. Today they vow their faithfulness in marriage. They vow to be each other’s spouse, each other’s partner. The nature of this covenant of marriage reminds me of a favorite song of mine: Paul Simon’s “Once Upon a Time There was an Ocean.” The chorus to this song goes,

“Once upon a time there was an ocean but now it’s a mountain range. Something unstoppable set into motion, nothing is different, but everything’s changed.”

Though their relationship may have the same geography from today into tomorrow, this covenant changes everything.

When we were discussing possible scriptures to lift up in this service as a reflection of this marriage both Ami and Bob were drawn to our passage in Amos, which asks a short simple question

“Do two people walk hand in hand if they aren’t going to the same place?”

This is what the covenant of marriage does, unites their hands, unites their hearts, and allows them to move forward together. The day-to-day nature of this relationship will not be dramatically altered by this covenant today, but the intent of their life together is forever changed. They are bound together by a covenant.

All throughout scripture there is instruction of how we are to live life with one another. In our New Testament passage today we heard a summary of a way that this is done. We read:

“Lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.”

Ami and Bob’s relationship has required and will require humility, gentleness, and patience. Each of these things takes work, at some times more than others. It is difficult to be humble when you feel like the other is in the wrong and you are in the right. It is difficult to be gentle when the other has does something that has upset you greatly. And it is difficult to be patient when the other is just not getting what has come quickly to you. But, by focusing on the love in our relationships we are able to do these things. The Holy Spirit unites us in the bond of peace, but that does not mean that it will always be easy. It will take work. As Ami and Bob enter this covenant today they commit themselves to this work, and pledge that they are now taking one another’s hands and walking forward together.

There’s another important covenant that we acknowledge today. God also promised to walk beside us into our lives and sent Jesus Christ to enact that promise. We are not perfect, and often the deeper we get into a relationship, the more we discover the imperfections that take root in each other’s lives. But because Christ offered His perfect life to pay for our sins, through Him we see an example of perfect love. Christ models selfless love and calls us to love each other in this same way. When we love with humility, gentleness, and patience, God is glorified through our relationships.

In this service of worship, we affirm both of these covenants, the covenant of marriage and the covenant of God’s grace for us in this gathered congregation. We promise to uphold Ami and Bob in their marriage, to demonstrate Christ’s love to them, and to enable them to draw closer to God’s desire for their lives and their relationship. They covenant to be faithful to one another, but they are not alone in this promise. As we surround them today with our presence, we and many others who together are the Church surround them with our continued support throughout their lives.

Today, we are on the cusp of a new year and they are on the cusp of a new relationship. Tomorrow as we wake up from the excitement of this New Year and this new relationship we will know that:

“Something unstoppable [was] set into motion, nothing is different, but everything’s changed.”

May we look towards the new things that God is calling us to do in our own relationships. And may we celebrate with Ami and Bob the joy of this new beginning. Amen.

“Your People are My People;” Ruth 1:1-18 and Mark 12:28-34; November 4, 2012, First Presbyterian Church of Jesup

 “Your People are My People”
Ruth 1:1-18 and Mark 12:28-34
November 4, 2012
First Presbyterian Church of Jesup

Today’s scripture lesson from the Hebrew Bible comes from one of the shorter, books in the canon. The Book of Ruth is unique in a few ways. It is one of only two books in our Biblical canon that is named for a woman. The other one is the Book of Esther. Also throughout the text, God’s action is hidden. God’s name appears only in conversations and blessings shared between the human characters. The story stresses human activity, especially acts of love shown towards one another.[1] Though the passage today is often quoted in weddings, the love in this book is that between a mother-in-law and daughter-in-law.

Naomi and her family had come from Bethlehem to Moab.  They were Jewish, worshiping the Hebrew God. They were foreigners in Moab, and Naomi’s sons married Moabite women.  Naomi’s daughters-in-law, Ruth and Orpah, were local but also outcast because they had attached themselves to this family of strangers.

And then, Naomi’s husband died. Her son died and then her other son died. Her life was surrounded by tragedy and disaster. She was childless, a widow, and a foreigner. Any one of those things would’ve set her on the outside of acceptability in her time and community, but all three left her utterly hopeless. Naomi’s two daughters-in-law were also childless widows, but they could go home, they could move back to the homes of their parents, they could start over again. There was no promise that Naomi would have a future.

The emotions at the core of this story of tragedy and disaster are not foreign to us. We needn’t look beyond our nightly news to know that there are things that can happen in this world that will plummet our lives into darkness. There are things that can and do happen that radically alter our chance at the futures we have planned for ourselves. Hurricanes can wreak havoc on communities. Winds and waves can destroy long-standing homes.

In our own lives we have our own experiences of pain and uncertainty. Famous New Yorker, humorous filmmaker and casual theologian Woody Allen once said, “If you want to make God laugh, tell God your plans.” I don’t know about you, but I’m someone who likes to have a plan for things. I like to feel like I know what’s going to happen next, even when I know that this feeling is probably laughable to God. When we experience a sudden end to relationships, destruction of possessions, or loss of occupation, we may feel like the ground has been pulled out from under us. What will become of us if we lose the people and things that we rely on? How can we go forward?

In the face of great loss, Naomi thought her only way forward would be to go it alone. Sure, she was doomed, but she did not want this sorrow and despair to be the burden of anyone else. Naomi told her daughters-in-law to leave, to set out for a new future, to find stability in the home of their parents. One daughter-in-law, Orpah, pleaded with Naomi, saying she would stay with her. But she could not ignore Naomi’s advice. She must leave. She must find a new beginning for herself.

Ruth could not be persuaded. Knowing the hopelessness of Naomi’s situation, she was simply not willing to leave her. Ruth stood beside her and said “Do not press me to leave you or to turn back from following you! Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and your God my God.” In any future these two women could imagine there would be consequences for Ruth for following Naomi so loyally. By following Naomi to Naomi’s home, Ruth would become the outsider. By following Naomi, Ruth tied her fate to that of her mother-in-law. Certainly this was not an easy decision. But it seems for Ruth, there was no other decision that could be made.

This story of Ruth and Naomi is not an isolated example of a mother and law and daughter-in-law sticking things out together.  This story is an example of how God calls us to stand beside those in need, even when, and especially when, this relationship carries no apparent reward for us.

A few years ago I was working with “Group Workcamps,” a company that coordinates and runs home repair mission camps for youth groups around the country. These camps are usually housed in community schools, with the youth going out each day to work on homes in the community. When I was working with a camp on an Arapaho Reservation in Wyoming we stayed in a school that had summer school while we were there. One of the summer school students came up to me one day while the youth were away and wanted to know what we were doing in her school. I explained that there were about 250 people staying in the school that were doing home repair in her community. She said, “Oh, so it’s like a job. They’re getting paid.” And I said, “No, actually they did fundraising in their homes and are paying to be here and to help.” She looked at me, head tilted to the side, and declared, “That’s weird,” and walked away.

It made me think. In a sense she was right. It is weird to travel perhaps hundreds of miles with a group of high schoolers to go and paint a house, or repair a porch, or build a wheelchair ramp. It is weird to sleep on an air mattress in a high school for a week when you could be comfortably at home in your own bed. All of the parts of this experience could be seen as very weird indeed on their own, but the point of that Workcamp experience was not sleeping on the floor or even really the home repair itself. The point was responding to God’s call to serve, giving youth the opportunity to grow in their relationship with Christ and with one another. The point was serving God, through serving people.

Ruth promises her mother in law, “Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and your God my God.” This loyalty and faithfulness is exactly what Jesus asks of his followers. “Follow me,” Jesus says, asking the disciples to fish for people. [2]  “Follow me,” Jesus says, asking the rich young ruler to give up his possessions.[3] “Follow me,” Jesus says, asking a man to disregard worldly obligations.[4]

Jesus requires that we follow with the heart and faithfulness of Ruth. We are God’s people and God wants God’s people to be our people. We are to care for those in need even when it’s inconvenient, even when it’s “weird.”

This faithfulness is exactly what our New Testament Lesson commands us to do. We are to love the Lord our God with all our heart, and with all our soul, and with all our mind, and with all our strength. We show our love of God, by taking seriously our second greatest commandment, to love our neighbor as ourselves. [5]

Naomi released Ruth. She said that Ruth needn’t worry about her. She would find her own way. Ruth needed to make a new future for herself. Naomi knew she would only hold Ruth back, she would be a burden. You can hear in Naomi’s questioning a tone of “why would you even want to be with me?” “what’s in it for you?” “What will become of you?There was nothing in it for Ruth. There was no benefit to Ruth linking her fate to that of her mother-in-law. But Ruth simply could not leave Naomi to a surely doomed fate.

Loving our neighbors as ourselves is a weird thing to be doing. It’s inconvenient. It is counter cultural, it is counter capitalist, it is counter common sense. Loving our neighbors as ourselves means we take a step back from our plans for our own future, to make sure that there will also be a future for someone else. If we love something else in this world with all our heart and mind and strength, our relationship with God will suffer. Our neighbor will suffer.

What would it look like in our lives for these stories we hear on the news to be more than statistics and body counts? What does it look like to love these people as ourselves?

If we are able, we can donate money towards relief efforts, maybe giving support to the Presbyterian Disaster Assistance or the Red Cross. Or we can remember those closer to home by providing continued relief for those who suffered from the flooding several years ago. In our prayers we can lift all who are affected by Hurricane Sandy, remembering the names of those who we hear about on the news, and giving voice to their stories.

What does treating all people as God’s people mean to you when it comes time for Tuesday’s election? What does it mean for you to vote as someone who loves neighbor as self?

We can come to the polls informed about each candidate, and the impact their policies, practices, and attitudes will have on this country, state, and community. We can pray for those who are elected, praying for God’s will to be accomplished through the leaders who are chosen.

What would it look like if treated even those with disagree with as God’s people, as our people?

We can listen, even if we don’t like what we hear. Though we must stand on the side of justice, it is more important that we stand on the side of compassion. We can extend love rather than further disagreement. We can be present to them in times of struggle.

If we do all of these things, will it be weird? Will it be inconvenient? Will it be God’s will?

God desires for God’s people to be our people, and for us to love each other as we love ourselves. May we do so each and every day. Amen.