“Table Grace” Luke 17:11-19, October 2, 2016, FPC Holt

“Table Grace”
Luke 17:11-19
October 2, 2016, First Presbyterian Church of Holt

2016-10-2-slide-1-healingUnclean! Unclean! No, this isn’t about the new parent plight of struggling to take a shower, rather it’s what these 10 men in our story today were required to shout when they got near to anyone, lest they expose others to this terrible and infectious disease. Unclean! Unclean! Each shout creating a boundary, putting oneself at a distance.

Often when I read the miracle stories I have trouble connecting them with our current reality. But this one? 2016-10-2-slide-2-divisionsIt’s a scene of divisions: racial divides, religious separations, and health as a barrier to relationship. There’s nothing foreign about those concepts in our world today. We know what lines drawn in the sand do to our understanding of “us” and “them.” We know what fear is capable of when used as a weapon to divide and denigrate.

2016-10-2-slide-3-lepers-at-a-distanceWhat is unfamiliar, however, is the healing practices surrounding leprosy, and how that plays into the divisions in this story. We know it is an undesirable and contagious condition, but the disease had further implications in society. Social and religious convention of that time dictated that once leprosy was contracted those who had it were unclean, medically and ritually. The duality of their uncleanliness meant that even once they were healed medically, they needed to be healed ritually as well, with sacrifice and the priest’s blessing.

2016-10-2-slide-4-one-leperThis story draws our attention to the Samaritan. He, like the other nine, is healed of his leprosy, but unlike the nine, his status as a foreigner means that even though he has received that same medical healing, he is unable to receive the ritual healing of the priest’s blessing. He comes to Jesus, and because he has been healed physically he is able to come close. His healing moves him from experiencing Jesus at a distance, to being able to truly know him face to face.

He is overcome with gratitude and Jesus says to him, “Get up and go on your way; your faith has made you well.”

2016-10-2-slide-5-lepersJesus draws his attention to the other nine, wondering why they don’t display such thankfulness. A big part of gratitude is acknowledging that there is actually something outside of yourself that is making things happen, improving your life in perceptible ways. If you believe that your health and wellness are solely your own doing, why would you express gratitude to one beyond yourself?

These nine were taking the steps they needed to take, like following through on a prescribed workout plan and diet. I guess one could see that as the upside to legalism. If things are so straightforward and dualistic: healthy and sick, broken and whole, and you believe that your move from one side of the coin to the other is determined by your actions, then you are indeed the one to be praised. Way to go, you! But the independence exercised by these nine, reveals an ignorance of God at work.

2016-10-2-slide-6-one-leper-shadowThis tenth man saw things a bit differently. He didn’t fall within the bounds of Jewish culture, and therefore was not privy to the benefits of their legalism. When he experienced healing he knew it not as his own doing, but as an act of grace from God. In his great need, he was able to see his lack of control, and thus was more receptive to God at work in his healing.

Gratitude is fundamentally an acknowledgement of our limitations and a humble response to our interdependence.

2016-10-2-slide-7-calvin-hospitalIn this recent season of life, welcoming sweet Calvin into the world, I’ve been surrounded by many moments of great need and humility. When you are in great need and have those needs met it can’t help but spur gratitude. So many of you saw me through many months of morning sickness, that was certainly not contained to the morning. Try as I might to find my own ways out of it, I instead was required to find ways through it, accepting the help of others, surrendering to my need for God’s presence.

In the midst of those first few days with Calvin, there were many opportunities to learn this lesson over and over again, through my inability to walk, climb stairs, or drive. I was utterly dependent on the help of others and on the peace and comfort God’s presence. Little by little I regained some semblance of health, but the interdependence in that time of utter need stayed with me.

As we sought to figure out this parenting business, so much was new and unfamiliar. In one specific instance I was trying to figure out how to sterilize bottles. What do you know, that very day we received a package from the Lloyds with another set of bottles and a steamer to help clean the bottles! The generosity was the Lloyds’, but the timing had to be God at work.

2016-10-2-slide-8-praying-around-tableOne of the first implicit lessons I was taught about faith was the importance of acknowledging need and interdependence through praying before eating a meal. In these prayers we were naming our need, naming the needs of others, naming our gifts, and thanking God for what we had.

2016-10-2-slide-9-prayerUCC pastor, Rev. John Thomas reflects on how our gratitude shapes our prayers. He wrote, “Saying a prayer before meals quietly or with others acknowledges that my life depends on God’s bounty and on a host of people who grew, processed, distributed, prepared, and served the food that gives me nourishment and delight. Saying a prayer by a hospital bed admits that my health rests in God’s love as well as the skills of scientists and physicians and nurses and a host of people who maintain these places of care. And, yes, even sending a thank-you note… is far more than social convention, but an awareness that the best gifts and thus much of the joy of life are not things we can give ourselves but come from beyond us as an alluring expression of love, even an invitation to love. Each thank you becomes a way to practice gratitude so that more and more our lives are weaned away from the myth of entitlement and the arrogance and isolation of independence. Each thank you becomes a way to practice gratitude so that more and more our lives are shaped by the truth of our belonging to others, even to Christ.”

2016-10-2-slide-10-communion-table Today we have the opportunity to acknowledge the healing we’ve experienced through Christ and to draw near God in gratitude, coming to the communion table. In communion we are fed by the body and blood of Christ, a meal of unmerited favor, that is to say, grace.

Just as we are drawn close to Christ in this sacrament, we are also drawn close to Christ’s universal Church. When we come to the communion table we are all eating a common meal, bread and juice, but it is indicative of a much larger and more varied table. We come to this table in the midst of fellow Christians all over the world and all throughout time. At this table we offer up ourselves, our own ideas of how to be healthy and whole and good. We forgo our independence to be enveloped in the beauty of our interdependence, so that we may be brothers and sisters in Christ, so that we may fully partake in Christ’s grace.

2016-10-2-slide-11-hands-on-arms Seminary professor of mine, Beverly Zink-Sawyer had this to say about the teaching enacted by the Samaritan, “It is his actions that are exemplary for us as a community of faith. Recognizing the healing that has occurred, he turns back to praise God and falls at Jesus’ feet in thanksgiving. The verbs “praise” (doxazo) and “thank” (eucharisto) echo references to worship frequently used by Luke and other New Testament writers. Luke seems to be connecting the practices that mark Christian worship with the restoration of health. We are reminded by the leper’s action that the ultimate place where we can cry out to God, receive mercy, and be transformed is the church, the place where we gather to offer our thanksgiving and praise.”

So as we are gathered today, in our worship, and most especially at this table of grace, may we remember that we are not our own, but we belong to one another and to God in blessed interdependence. May we respond with the utmost gratitude. Let all thanks be to God. Amen.

“At the Well;” John 4:5-30, 39-42; March 23, 2014, FPC Jesup

“At the Well”
John 4:5-30, 39-42
March 23, 2014, First Presbyterian Church of Jesup

Slide20I think the modern Christian Church owes the woman at the well an apology. Jesus said she had five husbands, and that the man she is with now is not her husband. For this reason it is cast as a moral tale, the story of Jesus converting this woman from a life of sin to one of repentance. We’ve been told that here is a woman of ill repute, a woman of brazen sexual immorality that flaunts her indiscretions in the public square. People think that if she had five husbands and the one she is with now is not her husband, that it would surely be some moral failing on her part.

Slide21I do believe there is a transformation that takes part in our text, but not necessarily the conversion of a repentant sinner. What if, instead, it is a story of Jesus inviting this woman out of a life of earthly bondage into a life of divine freedom?

Slide22What if we considered this story from a different perspective: that of a first century Samaritan woman. No one sets out in life wanting to have five husbands. It was not an easy time to be a woman. Women were treated like property. Marriage was more of a business contract than anything having to do with love. A woman alone was impossibly vulnerable.

Slide23She likely entered each marriage with little knowledge of with whom she was about to be spending her life. As friends and relatives around her also entered into marriage contracts she probably witnessed some loving marriages, some not so loving, and was hopeful for the marriage that was arranged for her.

Slide24Maybe she was unable to conceive and was cast aside for her infertility. There could’ve been violence and the relationship covenant broken by her father’s desire for her protection. Maybe she was blessed by a happy marriage, and maybe they were separated by death.

Slide25Perhaps with the death of one husband, she was made to marry his brother according to law. This might have been what Jesus meant by the one she is with now. That she might be with someone that she did not choose, who also did not choose her, throw together by law and sorrow-filled circumstance of a deep mutual grief. She might be seen as a drain on resources, a financial burden to bear.

Some have suggested that the one she is now with, who is not a husband to her, could be because of his unkindness and possibly even abuse towards her; a “husband” who does not give her any respect or deference. One whom by law and social contract she is incapable of leaving by her own will.

Slide26Regardless of specific circumstances, a woman with five husbands would have sorrow upon sorrow compounded in her life. With each separation, each loss she was shuttled from home to home like property, shrouded in the dark cloud of lost hope. No doubt she felt tremendously disempowered by her circumstances.

I want you to hear something that you might have never heard before, that I have come to discover in this text: it is very, very, very likely that it was not this woman’s fault. She did not anticipate or invite this life of uncertainty and disappointment.

Slide27And here, into this place of disenfranchisement and sorrow, she meets a different sort of man. She meets Jesus. She recognizes almost instantly that he must be a prophet because he sees her for all that she is. Aside from the fact that Jesus provides an account of the number of husbands she has had, it is astounding that Jesus is even talking to her at all. She is a Samaritan woman, after all. The very water she could offer from that well would have been seen as unclean to an Israelite person of that time simply because she was the one giving it. Yet none of that stops Jesus from speaking with her.

Slide28He sees her. She is not treated simply as property or as the other to be ignored. Jesus sees her many, many sorrows.

What would it be like for Jesus to truly see you? Not to point out your faults, but to point out all the things that have brought you down in this life; all the things from which you need rest, and freedom.

Slide29A common Lenten practice is to take on a spiritual practice, a way of connecting with God. I addressed many of these last year through my Lenten series of spiritual practices.

One of those spiritual practice is fasting, limiting something in order to create space for a closer experience of God. Another is practicing Sabbath, engaging in purposeful rest one day a week. Slide30I have been engaging in a different sort of fast this Lent, avoiding both internet and television on Fridays as a means of reclaiming a sense of Sabbath in my life. You see, Fridays are supposed to be my days off, but all too often they end up being sermon-writing time at the end of a busy week. If you remember the Ten Commandments, honoring the Sabbath and keeping it holy was not just a suggestion, but a requirement. By avoiding the internet and television I am purposefully seeking to be just a bit out of touch with the world, so I can be better in touch with God, and God’s purpose for my life. For one day a week, I need to be free from the feeling of needing to be on top of every communication and news story.

Slide31Where in your life do you need rest and freedom? How can you seek to reclaim the life giving freedom that Christ offers?

Jesus and the Samaritan woman meet at the well. Jesus asks her for a drink, in turn, he offers her living water. With all the burdens she carries, Jesus does not need to convince her even for a moment that this is something she needs. Slide32She knows she is thirsty and asks how she may get this water and how she may worship the God who provides it. She meets Jesus and he makes himself known, and in turn she cannot help but overflow with his life-giving message of hope to all she meets. Through her testimony, many come to believe and trust in this God of living water, of freedom, of hope.

Jesus knows those burdens in your life from which you need freedom and rest. May you allow God to transform you through the living water. Amen.

“Who is My Neighbor?” Luke 10:25-37; July 14, 2013, FPC Jesup

“Who is My Neighbor?”
Luke 10:25-37
July 14, 2013, First Presbyterian Church of Jesup

SLIDE 1 - Mr RogersThis song sung by Mister Rogers at the beginning of each episode of Mister Rogers Neighborhood welcomes us into a familiar, comfortable and slow moving world of love, understanding, and community. Mister Rogers asks “Won’t you be my neighbor?” as an invitation, a desire for relationship and connection.

SLIDE 2 - who-is-my-neighborIn our scripture today we hear another question about neighborliness, coming from a very different place. “Who is my neighbor?” This is the question of the lawyer in our story today, trying to figure out what exactly is required of him to attain eternal life. “Who is my neighbor?” This is a question that seeks boundaries: If you can tell me who my neighbors are, then I can also know who my neighbors aren’t. The lawyer desires to place limitations on whom he should love. The lawyer invites Jesus’ help in identifying his neighbor. This means that there is a category of “nonneighbor.” The lawyer wants to draw a line.

SLIDE 3 - who-is-my-neighborAs your pastor tasked with bringing God’s word to you each week I carry the blessed duty of letting the Sunday’s scripture color the rest of my going about as I think of what God has to say to us all in worship. This week was a particularly interesting one putting the text and life side by side. All week I’ve had this question of “who is my neighbor?” buzzing about in my brain.

SLIDE 4 - who-is-my-neighbor“Who is my neighbor?” I asked as I encountered others in travel plazas as I traveled back from Massachusetts last weekend. “Who is my neighbor?” I asked as I had dinner with Cedar Valley Habitat for Humanity on Monday. “Who is my neighbor?” I asked when I learned that my favorite knitting store in Cedar Falls was closing. “Who is my neighbor?” I asked at our Community Celebration Service on Wednesday. “Who is my neighbor?” I asked as rides and food stands were set up for Farmers Day. “Who is my neighbor?” I asked as the streets became filled with people walking about to enjoy the festivities. “Who is my neighbor?” I asked as I read the news of the George Zimmerman trial. All of these experiences have made me examine who my neighbors are and think about how I can be a neighbor.

SLIDE 5 - Passing ByJesus shares his own such story, a familiar one: “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32So likewise a Levite, when he came to the place and saw him, passed by on the other side.

SLIDE 6 - Samaritan33But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’”

SLIDE 7 - ThreesIn the storytelling of Jesus’ time and in the Goldilocks storytelling formula we are used to, audiences expect that series of three will create a pattern in the first two actions of characters that is broken by the third. In Jesus’ time the expected sequence would be a priest, a Levite, and then an Israelite. Jesus often brought into question the relevance of the law in the scope of God’s greater kingdom and so such a sequence would uplift the common person rather than the leaders of the temple pointing out that an ordinary Israelite would do what the priest and Levite would not.

However, our story shows us that it is not an Israelite, but a Samaritan that comes to the aid of the injured man. Jesus makes an unfamiliar and uncomfortable comparison, placing the two Jewish characters as inferior to the Samaritan. In Jewish culture of this time, Samaritans were seen as not only unclean but antagonistic. In this story they would be more assumed to be the robbers than any other character, and certainly not the hero. The neighborliness of the Samaritan therefore, would not be attributed to his being a Samaritan, but rather because someone was in need of a neighbor.

SLIDE 9 - ManInterestingly, in a story where we are provided with the nationality of the majority of the characters, the lead character is not given any identifying characteristic. He enters the story as a “particular man,” is abused, and then identified only by his need. He became a neighbor because he is in need of a neighbor to help him. Through these two characters in this story Jesus shows us that it is not class, social status, nationality, or ethnic identity that defines us, but rather we are defined by our actions. Someone’s need makes them our neighbor and our acts of love make us a neighbor in return.

Biblical scholar R. Alan Culpepper writes this in his Luke Commentary: “Jesus has turned the issue from the boundaries of required neighborliness to the essential nature of neighborliness. Neighbors are defined actively, not passively…Neighbors do not recognize social class. Neither is mercy the conduct of a calculating heart, nor eternal life the reward for doing prescribed duties. Eternal life – the life of the age to come – is that quality of life characterized by showing mercy for those in need, regardless of their race, religion, or region – and with no thought of reward. Mercy sees only need and responds with compassion.”[1]

SLIDE 3 - who-is-my-neighborBy simultaneously identifying the Samaritan and defying the cultural expectations by showing a compassionate Samaritan, Jesus forces us to look beyond outward identity and towards outward action.  True neighborliness is about the joy and inconveniences of being confronted with one another’s reality. It’s about realizing that there is someone in a ditch and not pretending we haven’t seen them. Being a neighbor in the way Jesus calls us to is the difficult commission to allow our own lives and plans to be inconvenienced for the sake of another.

Slide12 Perhaps you experienced some of this inconvenience this week: waiting behind others in line at Farmers Day, having to drive the long way around town in order to avoid construction designed to make things easier for those traveling through town with farm equipment, driving around the parade route. When streets are torn up or Farmers Day reroutes us, we interact differently, we see different things, and in a way, we have a different set of neighbors. And when we do try to go about in our regular ways we are forced to think differently.

We have to think about whether the person we’re visiting lives on the west or east side of 6th street. We have to think of where there are breaks in Young Street. In our detours we learn new ways of traveling. We change perspective. We change routine. We are caused to notice. We have a different set of neighbors. What seems a mere inconvenience is actually an opportunity to follow God’s call to love our neighbor, we just might not have seen them as neighbors before.

SLIDE 13 - ThreeUltimately, Jesus does not directly answer the question of “who is my neighbor?” Jesus instead asks, “Which of these three was a neighbor?” This reversal asks us to be more concerned with acting neighborly towards the other, than with deciding who is our neighbor. Acts of mercy are not to be done based on our neighbors worth but rather on their need.

SLIDE 14 - QuestionJesus responds to the lawyers questioning with questions of His own. That was one of Jesus’ teaching methods, not giving the answers, but asking questions that cause others to think through things on their own. This can be uncomfortable, annoying even when you are trying to get a straight answer or receive teaching.

Slide15Maybe some of you felt a bit of this a few weeks back when I asked you to respond to the sermon in groups during the sermon, and then went around for responses. You can rest easy, I’m not planning on doing that this week, but think about that moment. I know when I have been asked to respond to sermons within worship my response in the past has been, “wait, you’re the preacher, you want me to work on this too?”

Jesus wants us involved in reflecting, active in the process of understanding who we are called to be. The lawyer wanted to know “what must I do?” He didn’t want something to contemplate he wanted something to do.

SLIDE 16 - StepsThis is the appeal of so many self-help books: the promise of concrete ways forward, tangible steps to take, solid ways to measure progress. Jesus promises no such thing. What Jesus’ stories do, however, is give life to the question. While the lawyer was worried about steps, Jesus was worried about individuals. SLIDE 17 - ManStories make it real. Walking by individuals in our day to life make things real. Learning to know our brothers and sisters in this community gives flesh and blood to the word “neighbor.”

“Who is my neighbor?” the lawyer asks. He seeks to limit, to check something off his to do list on the way to salvation. Jesus calls us to a much broader definition of neighbor. In fact he calls us to seek to expand our circle of neighbors, to widen the kingdom of God. Slide18So rather than asking “who is our neighbor?” the best question we could as is the one that Mr. Rogers asks? “Would you be mine? Could you be mine? Won’t you be my neighbor?” Amen.


[1] Culpepper, R. Alan. “Luke.”p. 230