“How Beautiful are the Feet,” Lenten Practices: Foot Washing; Isaiah 52:7 and John 12:1-8; March 17, 2013; FPC Jesup

“How Beautiful are the Feet,” Lenten Practices: Foot Washing
Isaiah 52:7 and John 12:1-8
March 17, 2013
First Presbyterian Church of Jesup

Slide04Throughout our Lenten series we have been studying many different practices, iconography, fasting, prayers of petition, walking a labyrinth, and prayers of confession. Though many of these practices have the concerns of others in mind, most of those practices can be done just fine alone. Today’s practice however, requires interacting with others in a way that might not be the most comfortable thing.

Slide02The practice is “foot washing.” Within the context of our worship service today we will translate this to hand washing. But for now I’d like to stay with the image of foot washing.

Have you ever watched the TV show, “Dirty Jobs?” In this show the host, Mike Rowe takes on some of the dirtiest jobs that there are out there. And boy does he get dirty. From trash, to sewage, to tar, to animal carcasses, Mike Rowe has dealt with all of these things, and given the outside world an often-nauseating look into each of these worlds.  I know there are some of you in this congregation that have experienced your own dirty jobs, working with manure or animals or other such things in ways that would make your suburban-raised pastor faint.Slide03

What I’m trying to get at here is that one of the dirtiest jobs in Jesus’ time was that of a foot washer. In Jesus’s time traveling primarily involved walking. There was no plumbing of any kind, there was no pavement, no real regard for sanitation. People’s feet were very, very, very, dirty.

Slide04How strange is it then that when Jesus comes to Bethany, Mary places herself at Jesus’ feet, anointing them with perfume, and drying them with her hair. Her hair! The thought of it grosses me out. Her concern was clearly not for her own vanity, but for worship of Jesus Christ.

SLIDE 5 - Jesus FeetIn the dirt and in the grim of those road weary feet of Jesus there was also beauty. These feet weren’t the feet of someone who kept at a distance. They were the feet of someone who walked among the people. Jesus was both God and human, and in his walking he was very human. If you have the power of heaven and earth, why would you choose to limit yourself to being constrained within a body? And if you must be in a body, is it really necessary to do all of that walking? Couldn’t he fly or in the very least, ride a donkey?

My favorite author, Barbara Brown Taylor writes about this, “The four gospels are peppered with accounts of [Jesus] walking into the countryside, walking by the Sea of Galilee, walking in the Temple, and even walking on water…This gave him time to see things, like the milky eyes of the beggar sitting by the side of the road, or the round black eyes of sparrows sitting in their cages at the market. If he had been moving more quickly – even to reach more people – these things might have become a blur to him. Because he was moving slowly, they came into focus for him, just as he came into focus for them.”

SLIDE 8 - Pedestrian CrossPart of Jesus’ ministry was being very present, very human, and in every definition of the word, “pedestrian.”

In our Old Testament reading, Isaiah 52:7 we heard

“How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, ‘Your God reigns.’”

Slide10How beautiful than were the feet of Jesus, the announcer of peace, the embodiment of good news, and the provider of salvation?

This passage in Isaiah exults the feet of ministry. Feet of peace, good news, and salvation are much more than the dirt that may cover them. Their beauty stems from the goodness of the person attached to them, but it also stems from their own work: their ministry of walking on the earth, of bearing goodness as they travel. This ministry will make them dirty, at times will cover them with callouses, blisters, heel spurs, but these feet are beautiful because they are feet that are in motion.

Slide11This is my family with my Great Grandmother, Granny Ruth, who lived to be 101. She used to say “I’d rather wear out than rust out.”

Slide12This is the call also of the disciple. We are not meant to sit around with clean feet. We are meant to be in motion. We are meant to keep our eyes open, our hearts open to those who might cross our paths. We are meant to get our own feet dirty,SLIDE 13 - Mary or in the case of Mary, our own hair. Mary’s act of love for Jesus required a disregard for her own well being both hygienically and financially.

In response to today being St. Patrick’s day, a seminary friend of mine, Rachel Jenkins wrote this lectionary themed limerick: “There once was a woman named Mary. /Though Jesus’s feet were quite hairy, /she opened the jar /and poured out the nard /and foreshadowed that he would be buried?”

Her alternative last line is: “and everyone spit out their sherry.”

SLIDE 14 - MaryThey were indeed shocked and probably would’ve spit out their sherry if they were drinking it at the time. This perfume that Mary was to be used for burials. Though Jesus was frequently pointing to the short life before him, only Mary seemed to understand that perfume for burial was exactly what this situation called for. Jesus’ ministry was not leading to election to a political post or to celebrity status; it was leading to the crucifixion, it was leading to death.

Slide16Mary immediately receives criticism for the wastefulness of her actions.  As if on an episode of “The Price is Right,” Judas readily identifies the 300 denarii that went into purchasing that perfume. He was upset with how much money she “wasted.” As a bit of an aside, the author of this gospel tells us “He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.” (John 12:6) Judas desire was not for the money to serve someone else, but rather that it might serve him. He was looking not for the humility of service, but for personal promotion.

While Jesus was alive, the disciples never seemed to really understand what Jesus was calling them to do and be in their world.

Luke 9:46-48 tells us:

“An argument arose among [the disciples] as to which one of them was the greatest. But Jesus, aware of their inner thoughts, took a little child and put it by his side, and said to them, ‘Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest.’”

Jesus was always doing things like that, making flipping things on their heads and reordering their expectations.

In Matthew 20:26-28 Jesus corrects the disciples saying:

“Whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

And in the last supper Jesus had with his disciples, he demonstrates this service to his disciples in one of the most unexpected of ways. He takes on the “dirty job” of washing their feet:

“[Jesus] got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.”Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.”For he knew who was to betray him; for this reason he said, “Not all of you are clean.”

After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord — and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you. Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them.” (John 13:4-17)

Richard J. Foster writes in his book, “A Celebration of Discipline”: “As the cross is the sign of submission, so the towel is the sign of service…. The spiritual authority of Jesus is an authority not found in a position or title, but in a towel.” [1]

Contemporary society is familiar Jesus’ call in Matthew 16:24 to deny ourselves, taken up the cross and follow Jesus. We are much less familiar with the call to take up a towel and follow Christ.

SLIDE 23 - Towel and SandalsTaking up the towel involves kneeling at feet. Taking up the towel involves making ourselves dirty in the process. Taking up the towel in the way that Jesus demonstrates involves washing the world clean. Not just the parts that need some light dusting, but the parts that need a deep scrubbing. Jesus washes the feet of Judas. All throughout the story of this last supper Jesus points to his knowledge of Judas’ imminent betrayal, but still he kneels before him and serves him. This is the sort of servant-hood to which Jesus is calling us.

Foster writes about this: “We must see the difference between choosing to serve and choosing to be a servant. When we choose to serve, we are still in charge. We decide whom we will serve and when we will serve. And if we are in charge, we will worry a great deal about anyone stepping on us, that is, taking charge over us. But when we choose to be a servant, we give up the right to be in charge. There is great freedom in this. If we voluntarily choose to be taken advantage of, then we cannot be manipulated. When we choose to be a servant, we surrender the right to decide who and when we will serve. We become available and vulnerable.” [2]Slide25

When we choose servant-hood out of love of God and desire for the care for the world that God loves, we are taking up that towel of service. When we go out to share God’s love, our feet become beautiful. May we seek to share God’s love with all we meet in both word and action. Amen.


[1] Richard J. Foster, Celebration of Discipline: the Path to Spiritual Growth, 20th anniversary ed. (New York: HarperSanFrancisco, 1998), 126, 128.

[2] Richard J. Foster, Celebration of Discipline: the Path to Spiritual Growth, 20th anniversary ed. (New York: HarperSanFrancisco, 1998), 132.

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“Journeying Home,” Lenten Practices: Prayers of Confession; Psalm 32 and Luke 15:1-3, 11b-32; March 10, 2013, FPC Jesup

“Journeying Home,” Lenten Practices: Prayers of Confession
Psalm 32 and Luke 15:1-3, 11b-32
March 10, 2013
First Presbyterian Church of Jesup

Slide04As we continue our way through Lent experiencing different spiritual practices, today we have another practice that is very familiar to us; one that we participate in every Sunday in worship: prayers of confession.

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A prayer of confession is a prayer in which we acknowledge the ways that we have failed to follow God. When we pray our prayers of confession in worship we pray first for our own individual sins and then for our sins as a community.

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Historically confessions of sin have taken place throughout one’s community and personal life. Puritans wrote extensively detailed private diaries to allow them to confess their sins to God. These diaries were so thorough and so personal that they were most often burned at the time of the person’s death. Before there was a professional priesthood, Christians would gather together and confess their sins to one another to pray for each other’s healing. Slide05In the Catholic tradition priests use confessional booths to hear the confessions of their parishioners.

 

It seems our society these days is filled with opportunities for confession.Slide06 One-camera “confessionals” are part of nearly every reality show misconstruing the term “confession” as a venting of frustrations with another or rare moments of self-reflection. The boom of social media allows for quick opportunities to reveal our thoughts to whoever will listen. Many we interact with day to day receive our confessions: hairdressers, bartenders, and strangers in lines.Slide07

While there is nothing inherently wrong in this self-reflection, we should be aware of our motivation for these confessions. Are we simply trying to clear our minds? Gain accountability or advice from someone we trust? OR are we seeking forgiveness from God and other’s we have hurt out of a repentant heart?

Slide09It’s often a blessedly strange moment when I’m out in public and people find out I’m a pastor. I have been privy to many a confessional: on airplanes, in coffee shops, grocery stores, and just about everywhere else, just by someone learning my title. People often tell me of their church attendance, or lack thereof, confess their desire to strive to be a “good person,” some might tell me of their works in mission.

Often I want to ask, “Why are you telling me?” But then I remember who this position calls me to be.  Over the centuries the role of clergy has been as a medium to God’s grace. In the Presbyterian Church we uphold a “priesthood of all believers,” which means that each of us can ask for God’s forgiveness directly. However, it can be a daunting thing to approach God in confession, and so pastors and other clergy become a proxy.

Though these unsolicited confessions can lead to very interesting and insightful conversations, they most often seem like a defensive response, sort of a “making this right,” rather than the thought out contrition of a penitent heart. On the occasion that these conversations become a bit deeper they can lead to some pretty profound views of how those outside a church home view the church and their relationship to God. Many tell me that they don’t go to church because they’re just to busy or haven’t found a church community where they feel at home.Slide10

One of the more reflective confessions I’ve been privy to listen to was a young woman who told me that she didn’t like going to church because it makes her feel too vulnerable. This made me both hopeful and sad. Hopeful that she understands the depth that can be found in a church community and sad that she didn’t want to be a part of it, at least for now.

Slide11Confession has long been one of my favorite parts about being a part of a worshipping community. I love the beautiful vulnerability of standing in a room filled with people of all ages and life stages and confessing our brokenness to God and one another.

Imagine what would happen if we went out to other places and relationships in our lives and confessed this same brokenness. Imagine how the world could be changed if we all admitted our mistakes and the ways we create intentional distance in relationship. What a strange and wonderful world that would be.

Slide12So what is it that we’re even doing when we confess our sin? Do we think that our confessions will surprise God? Do we think that our words undo the hurt that we’ve caused to ourselves or to others? Why do so many of us have such an urgent desire to confess our sinfulness? Why is “making things right with God” such a priority?

I’ll give you a hint: it’s something I say in worship every Sunday before our confession. Can anyone sum up what I say before we pray together?

“Though God knows our every action, God desires us to confess our sinfulness so that we may be open to Christ’s redemptive action in our lives.”

This is not a traditional liturgy and you won’t find it in any book, but I wrote it to for our community to sum up the Biblical witness as to why we confess our sins together.

Psalm 139:1-3 says:

“O Lord, you have searched me and known me. You know when I sit down and when I rise up; you discern my thoughts from far away. You search out my path and my lying down, and are acquainted with all my ways.”

God knows us intimately; there is nowhere we can go that is apart from God. God surrounds our action and knows our hearts. God is well aware of each and every sin we have committed. God knows when we have willingly chosen other paths.

In 1 John 1:9 we hear:

“If we confess our sins, [God] is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.”

James 5:16 says:

“Confess your sins to one another, and pray for one another, so that you may be healed.”

When we confess our sins it is not God who discovers our sinfulness, but rather it is our eyes that are opened to the presence of those sins and we begin the journey beyond our sinfulness.

Episcopal Bishop, Michael B. Curry writes of the young and rebellious son in our New Testament passage today:

“Jesus uses a marvelous turn of a phrase. Wallowing among pigs, the prodigal ‘came to himself.’ He realizes the profound discontinuity between who he has become and who he truly is. He does not have it figured out, but he knows something is not the way it is supposed to be. He is living a nightmare when he is meant to live his father’s dream. Something inside of him says, ‘You were not meant for this.’”[1]

Slide19We were created to be creatures of Eden. We were created for paradise. The ultimate goal of confession is reconciliation. With the taste of the first sin in their mouths Adam and Eve were expelled from paradise. The paradise was filled with many beautiful creations of plants and animals, but most importantly it was filled with God’s presence. When Adam and Eve were in right relationship with God, God walked with them in the garden. God was tangible and present in relationship with them. Through their sinfulness they willingly sought out a different future, a different path, a life that was apart from the paradise of full relationship with God.

Ever since that moment God has been creating opportunity for us to touch paradise. God became present on this earth once again, walking among us as Jesus Christ. Jesus served as an example to us of how we could live, how we can demonstrate God’s grace and establish God’s kingdom on earth.

2 Corinthians 5:18-19 says:

“God reconciled us to himself through Christ and has given us the ministry of reconciliation, that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. “

Confession is necessary for our life together. Only through the authentic confession of a repentant heart can we begin the work towards reconciliation. Reconciliation is not just saying, “I’m sorry.” It is saying, “I’m sorry, will you forgive me?” Reconciliation can be the outcome of confession, but it requires action on both parts.

In our prodigal son story we hear in verse 30 that:

“While [the son] was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him.”

Once the son even headed in the right direction the father was there to greet him. God’s forgiveness is already there; God is simply waiting for us to come home to grace.

When we are aware of the abundance of grace awaiting us, what keeps us from confessing? What keeps us from seeking God?

Slide23The prodigal son did not feel himself worthy of forgiveness, worthy of coming home. He had struck out on his own, squandered his inheritance, brought shame to his family name. He was caught up in all the wrong that he had done. He did not know what his father’s reaction would be, but he had run out of options in the world outside of his family. He had run out of options in the life of dishonesty, and was forced to seek reconciliation. He did not expect to be restored to his former life, he just hoped to live as a servant.

SLIDE 24 – Perks of Being a WallflowerA favorite book of mine, now turned into a movie, “The Perks of Being a Wallflower,” encompasses this in a way that has stayed with me since I first read it as a high school freshman: “We accept the love we think we deserve.”[2]

The prodigal son did not feel that he deserved forgiveness, or deserved the love of his family, and so he stayed in a life of sin until this life had left him starving.

Today’s Old Testament reading, Psalm 32 speaks of this feeling in verses 3 and 4:

“While I kept silence, my body wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer.”

But then the Psalmist is turned in verse 5:

“Then I acknowledged my sin to you, and I did not hide my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the guilt of my sin.”

Slide27We are called to confess not because we are worthless sinners, but because we are worth so much in God’s eyes that God wants to bring us out of our sorrow and out of our isolation. God wants us to value our lives enough to ask for God to redeem them. To be unrepentant is to be expelled from Eden, purposefully separated from God’s love. To be unrepentant is to be lonely.

Presbyterian Pastor Lindsay P. Armstrong wrote, “Focusing on fault and magnifying its importance is not confession but megalomania, as if we know better than God does that we are undeserving of forgiveness. Such a posture narcissistically keeps the focus on our actions, when what God has done and continues to do is far more important. It involves refusing forgiveness and features failure to follow God’s lead into fresh ways of living.”[3]

Slide29Confession is ultimately not about us, or what we’ve done. It is about being drawn to reconciliation, it is about responding to God’s great love and God’s desire to be in relationship with us. Confession is about moving past what we’ve done so that we can be open to what God desires to do through us. Confession is about God.

Through confession we are restored to right relationship, we are restored to paradise. May we strive for this life giving authentic confession. Amen.


[1] David L. Bartlett and Barbara Brown Taylor, eds., Feasting On the Word: Preaching the Revised Common Lectionary (Louisville: Westminster John Knox Press, 2009), 119.

[2] Perks of Being a Wallflower. p.27

[3] David L. Bartlett and Barbara Brown Taylor, eds., Feasting On the Word: Preaching the Revised Common Lectionary (Louisville: Westminster John Knox Press, 2009), 106.

“Cry Out to God;” Lenten Practices: Prayers of Petition; Psalm 27 and Philippians 3:17-4:1; February 24, 2013, FPC Jesup

“Cry Out to God;” Lenten Practices: Prayers of Petition
Psalm 27 and Philippians 3:17-4:1
February 24, 2013
First Presbyterian Church of Jesup

Slide04Today we are continuing our Lenten series on Spiritual Practices with a practice that we engage in together every Sunday. “Prayers of Petition.”

What comes to mind for you when you hear the phrase “Prayers of Petition”?

In our worship service “prayers of petition” are part of our “Prayers of the People.” Simply put, prayers of petition are when we ask God to do something for us or for someone we care about. These prayers are also called “prayers of intercession,” as we are asking for God to intercess, or intervene, to change the outcome of our situation.

SLIDE 3 - Test PrayerThese are also the sorts of prayers that are quite common surrounding big tests at school or pleading for that green light to hold when you’re running late to a meeting. We pray to win the lottery. We pray that our chores would do themselves. We might intercess on behalf of our GPS and pray for help with directions.

In worship on Sundays we ask for God’s intercession in our community and world. We pray for the comfort of those who are lonely, for the healing of those who are sick. We pray for wisdom of leaders, for guidance of the Holy Spirit in important life decisions. Sometimes we’re not sure what to pray. We have the anxiety, stress, and grief, but not the words to make any sense of them.

Slide05There are times when we are sitting in hospital waiting rooms or waiting for a phone call from a loved one in times of war or natural disaster and we feel utterly helpless. Prayers of petition are the prayers of someone waiting, waiting for a change, waiting for resolution, waiting for comfort. Waiting on God to reveal whatever is going to happen so that we can wrap our minds and hearts around whatever may be. Sometimes these prayers are not quite as polite as our communal prayers on a Sunday morning. These prayers might be loud shouting at God. They might be an angry litany of muttered frustrations.

Romans 8:26 says:

“The Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.”

I have always liked that phrase in Romans 8:26, “sighs too deep for words.” I have uttered those sighs and I imagine you have too. It gives me comfort knowing that the Spirit comes beside us even when we can’t form our concerns in words. Prayers of petition are prayers in which we offer up the concerns of our hearts and minds in one big sigh. We admit that we don’t have control, and we give it up to God. That’s the important part of a prayer of petition that is often missed in frustrations or anxieties of our lives: surrendering our concerns, admitting our powerlessness, and trusting that God will work things our however they are to be.

 Romans 8:27-28 continues saying:

“God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for good for those who love God, who are called according to his purpose.”

Sometimes I love that verse. It gives me peace in God’s greater plan, comfort that God will work through my circumstance, and hope for a happy ending.

Sometimes, I hate that verse. I want to tell God, “if this circumstance is things working together for good,” I don’t want any part of it. Sometimes I blame myself for the outcome, thinking, “Well if God works good for those who love God, I guess my love for God is just not strong enough.”

SLIDE 8 - Soul FeastAnnoyingly and fortunately, God’s plan is beyond human comprehension. I do not believe that God causes pain, suffering, or death, but I do believe in the midst of all of the minor disappointments and larger horrors of this life, God comes alongside us and holds us in our distress. God’s goodness ultimately wins over any evil the world may offer.

If things seem so out of our control, why do we bother to pray? What is the point of all this praying? The Bible gives us many possible explanations. In the book “Soul Feast: An Invitation to the Christian Spiritual Life,” Author Marjorie Thompson offers seven scriptural perspectives:

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Writer and spiritual director, Teresa Blythe writes: “It’s popular in Christian circles to say that prayer works. Yet no one knows how prayer works or what exactly constitutes and answer to the many requests we make of God on behalf of our families, friends, and loved ones. It’s a matter of faith. We pray because we trust that God precedes us in caring about all aspects of human life. We pray because we know prayer changes how we think, feel, and act. And sometimes we pray because we don’t know what else to do – we’ve exhausted all human action on behalf of the one we are praying for. We have no choice but to leave the concern in God’s hands.” [2]

Prayers of petition require a certain amount of helplessness: admitting that what can be done by our own will, by our own hands, in our own human capacity will not be enough. Placing our helplessness in God’s hands, seeking God’s response and action and trusting that regardless of what we would like the outcome to be, God’s will will be done.

Our New Testament passage today calls us to take confidence in the promises of Christ, calling us out of our present distress through an eternal perspective:

“Our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself. Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.” (Philippians 3:20-4:1)

When I am stuck in a wordless state with my personal prayers of petition, I enjoy looking to the Psalms. Our Psalm today offers up a prayer that is simultaneously hopeful and helpless, spanning from “the Lord is my light and salvation; whom shall I fear?” (Psalm 27:1) to “Do not cast me off, do not forsake me, O God of my salvation!” (Psalm 27:10c) And in the last few lines of the Psalm we hear echoed throughout the millennia the prayer of exhaustion and confidence of one waiting for God’s long sought answer, “I believe that I shall see the goodness of the Lord in the land of the living. Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!” (Psalm 27:13-14)

That is my prayer for you today as well, in whatever circumstances are filling you with sighs too deep for words: “Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!” Amen


[1] Marjorie J. Thompson, Soul Feast: an Invitation to the Christian Spiritual Life (Louisville, KY: Westminster John Knox Press, 1995), 38.

[2] Teresa A. Blythe, 50 Ways to Pray: Practices from Many Traditions and Times (Nashville: Abingdon Press, 2006), 121.

“Hungry for God;” Lenten Practices: Fasting; February 17, 2013, FPC Jesup

“Hungry for God;” Lenten Practices: Fasting
Isaiah 58:1-12 and Luke 4:1-15
February 17, 2013
First Presbyterian Church of Jesup

Slide04Throughout the season of Lent we are discussing various spiritual practices in the hopes that practicing these things will allow us to grow closer to God. Part of this series is the idea of unpacking a bit of our preconceptions about these practices, seeking to understand them them over the span of history, and learning ways that we might incorporate them into our lives. I would say that today’s practice is simultaneously one of the simplest practices to do and the most complicated to understand.

SLIDE 2 - Dont EatIn the most basic definition fasting is to go a length of time where you do not eat. This is a practice that Jesus himself engaged in when he went into the wilderness and was tempted by the devil.

Thousands of years of history have given much depth and complication to this practice. Slide03 Many translate this ancient discipline into “giving up something” for Lent. People give up sugar, pop, chocolate. For some it becomes a sort of restart on New Years Resolutions, personal self-improvement projects. But Biblical fasting has a longer and richer history that encompasses much more than simply giving up on a treat that we might enjoy.

Slide04In Jewish tradition, the Day of Atonement is commemorated each year. This day is practices through fasting from both food and work. In Leviticus 23:27-28 it says:

“Now, the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you: you shall deny yourselves and present the LORD’S offering by fire you shall do no work during that entire day; for it is a day of atonement, to make atonement on your behalf before the LORD your God.“

Slide05The word that is translated as “deny yourselves,” can also be translated as to oppress, humiliate, or afflict. All words that we justifiably cast in a negative light. To oppress, humiliate, or afflict anyone else is a terrible thing. But in this context, one is doing that to themselves. This doesn’t mean that they are harming themselves or making a fool of themselves, but rather that they are putting themselves last, they are putting aside their own needs for the sake of others out of devotion to God. This fast was not just to be a fast from food and work for the sake of the law, but it is meant to be a fast from self interest.

Slide06In our Old Testament passage today in Isaiah we hear the result of the fasting of the Jewish community, many years removed from the original intention.  The prophet Isaiah confronts the grumbling of the God’s people who have forgotten the purpose of the fast.  I can almost hear a mocking tone in his voice as he echoes the complaints of the people in verse three:

“Why do we fast, but you do not see? Why humble ourselves, but you do not notice?”

Slide07When I was in high school, my youth group participated each year in the 30 Hour Famine. Since Isaiah preaches against telling people about fasting, we weren’t exactly on track with the original intent of this event by having it organized and publicized, and I’m getting even further off track by talking about it now, BUT the intent of the event was to fast in order to raise awareness about world hunger. In the thirty hours of the fast we watched movies and played games like a typical lock-in, worshipped together, and went into the community and gathered food from church members for the local food pantry. Let me tell you, gathering food, while simultaneously not being able to eat any of it was a difficult thing to do. As a high schooler participating in this fast, I don’t know that I verbalized my frustrations at fasting, and my hunger throughout the day, but I certainly was grumbling in my mind as my stomach kept on growling. And I wanted those thirty hours to mean something, to lead to some great epiphany in my walk with Christ. I wanted to get something out of it. Essentially, I found myself praying prayers that sounded much more like whining than like devotion.

Isaiah confronts his audience, saying:

“Look, you serve your own interest on your fast day, and oppress all your workers. Look, you fast only to quarrel and to fight and to strike with a wicked fist. Such fasting, as you do today, will not make your voice heard on high. Is such the fast that I choose, a day to humble oneself? Is it to bow down the head like a bulrush, and to lie in sackcloth and ashes? Will you call this a fast, a day acceptable to the LORD?”

Slide09In this community, fasting had become a showy thing to do, people debasing themselves with sackcloth and ashes, looking forlorn and sad. When they were doing this they were not doing it out of self-denial, but rather in a way that drew more attention to their actions, trying to receive praise for how religious they were being.

In verses six and seven, Isaiah points to a better fast:

“Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin?”

Thomas Currie, dean of the Charlotte, NC campus of my seminary wrote about this saying, “’Why do we fast, but you do not see?’ is the question of an anxious idolatry eager to make God ‘useful,’ worshiping God for the sake of something else, in this case, one’s own salvation. Lusting for such a possibility was the great threat that continually confronted Israel and continues to tempt us today…all desire the power to save themselves. The form of fasting that God chooses is strangely free of this affliction. It is distinguished from idolatry in its lack of anxiety. It is free to engage another, to see the other, and to see the other not as something to be used or merely as an object of pity or duty, but as a gift…In the presence of [God] we are saved from the loneliness of our self-justifying ways, even as we are forbidden to give ultimate loyalty to our own agendas, however pious or political. Instead, we are invited to receive ourselves and others as gifts, discovering in God’s engagement with us a life that can only be a life together.”[1]

Slide14Our New Testament passage today tells the story of Jesus’ forty days in the wilderness, a time that we mirror in the church calendar through the forty days of Lent. Forty is an important number in the history of the church, particularly in terms of wilderness. When a flood came over the earth, Noah and his family waited out the storm on that animal crowded boat for forty days. Moses led the Israelites for forty years in the wilderness. For forty days Jesus, himself spent forty days in the wilderness with the devil, where he was tempted and tested. In each of these three narratives there is wilderness, God’s presence is experienced, and it is in preparation for a greater thing that is coming: the promise of God’s protection in a new world, the promised land awaiting God’s people, and the promise of salvation through Christ’s death and resurrection.

There will be times in our lives where our circumstances force us into the wilderness, but rarely do we intentionally choose wilderness. Like the story of Little Red Riding Hood being told not to go off the path, we have heard over and over again that choosing the harder path will certainly lead to tragedy. Fasting is a wilderness practice. It is something that we do that separates us from the conventional “path,” leading us into the wilderness. Choosing to go without something that is life giving is choosing to be less-than, choosing to be outcast. But remember the lesson of Isaiah’s audience: this wilderness is not to be chosen for the sake of being outcasts, but for the sake of putting outcasts before ourselves.

SLIDE 15 - Presbyterians TodayAs God’s humor would have it, after I had decided that the Lenten sermon series would be on spiritual practices and planned out the various weeks, we received this month’s “Presbyterian’s Today.” This whole issue is based on spiritual practices, with a special article on fasting. In it, Dave Peterson, pastor of Memorial Drive Presbyterian Church in Houston writes of his own experiences with regular fasting, he says:

“We don’t fast to impress people or to demonstrate our piety or our zeal; we don’t fast to get something from God. There will likely be other benefits to fasting, but its central motive is simply fellowship with God.” [2]

When we spend time focusing on God, rather than our own needs and self-interest, God’s will will hopefully come to the surface.

As Jesus was being tempted in the wilderness, our New Testament passage tells us in Luke 4:5-7 that:

“the devil led [Jesus] up and showed him in an instant all the kingdoms of the world. And the devil said to him, ‘To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. If you, then, will worship me, it will all be yours.’”Slide16

Like a mirage in the desert, the devil is offering things that he cannot promise. Who wants all the kingdoms of the world when you can be a part of the kingdom of heaven?

When we fast we acknowledge that there are things that the nourishment of this world cannot provide, that the food of this world is only temporary, and that the substance of God is eternal. If we can get past the physical hunger, a deeper hunger gets satisfied.

The real question of the practice is: when you give up something, who is it benefiting? If we are fasting to try to earn God’s favor or to show how religious we can be, we are fasting in vain. Fasting is not for our glorification, but for the glorification of God.

SLIDE 17 - JesusChrist fasted in the desert and was tempted throughout those forty days, but his faithfulness did not waver, no matter what was offered to him. He knew that anything the devil had to give, was far less than what was found in God’s eternal kingdom. In this action he foreshadowed his faithfulness on the cross: the ultimate emptying of oneself. And all of God’s created people benefitted from his self-denial.

In the better fast that Isaiah describes we are being called into a change of our mindset, we are called to take up something that’s going to benefit someone else. We are called to deny the temporary pleasures of this world, for the ultimate future of salvation. May we embrace this, the better fast, throughout Lent and into the rest of our lives. Amen.


[1] Thomas W. Currie, Feasting on the Word, Year C, Vol. 2, p. 4

[2] Dave Peterson, Presbyterians Today, January/February 2013, p. 23

“Gazing on God;” Lenten Practices: Iconography; Exodus 34:29-35 and 2 Corinthians 3:12-18; February 10, 2013; FPC Jesup

“Gazing on God;” Lenten Practices: Iconography
Exodus 34:29-35 and 2 Corinthians 3:12-18
February 10, 2013
First Presbyterian Church of Jesup

Children’s Message

For the children’s message I printed Exodus 34:29b (“The skin of his face shone because he had been talking with God”) on glow-in-the-dark paper. I used a flashlight to show how the paper shone much more brightly when it was near to the light. We talked about how Moses shone from being in God’s presence and prayed that God might use us to share God’s light with other people.

“Gazing on God;” Lenten Practices: Iconography

Slide04Today we are starting our Lenten sermon series on Spiritual Practices, which I previewed a bit last week in our sermon on Spiritual Practices as a way to experience God and a way to practice our faith. Lent actually begins this upcoming Wednesday, Ash Wednesday, but since the idea of learning these spiritual practices is to give us new ways to encounter God during Lent, I wanted to make sure you were equipped with some spiritual tools before Lent actually begins.

Today we’ll be discussing “iconography.” What do you think of when you hear the word “iconography?

Slide02Historic Christian icons are images of the divine, largely coming from Greek Orthodox Christian tradition. The word iconography comes from the Greek: eikon meaning “likeness, image, or portrait,” and graphia “write, express by written characters or description of.” So iconography is the process of exploring or describing an image. Christian icons ask the iconographer to explore the divine aspects of the image, looking at the artwork in order to experience God.

I know when I first heard it I thought it sounded like idolatry. To me, it seemed like it was asking someone to worship an image of God, which seems like worshiping something other than God, which is against the commandment God gave saying, “have no other Gods before me.” At the very least it seemed like a rather stale Christian practice. Staring at a picture doesn’t seem to be very interactive as prayer goes.

Slide03But iconography is not a practice of idolatry. Even in the Greek roots the essence of the meaning of iconography is to explore something that is pointing to something else, in the case of iconography, that something else is the divine. Icons are not meant to be divine in and of themselves, but rather they are “windows” to the divine, ways through which we may experience God’s presence.

Slide04Our Old Testament passage today speaks of Moses and the Israelite’s experience with God’s presence. Moses interacted with God directly and as it says in verse 29, “the skin of his face shone because he had been talking with God.”[1] The passage goes on to say how Moses would veil his face when he was not interacting directly with God or transmitting God’s message. Moses’ face radiated God’s presence. For the Israelites, Moses transmitted God’s commands and reflected God’s will for them. Moses was a window through which they could experience God’s power. This proved to be too intense for them, which is why Moses wore the veil when he was not actively transmitting God’s message. They couldn’t handle always being confronted with the brightness of such truth.

Slide05Our New Testament reading is written as a direct response to this story and a reflection as to why this would be. In verse 13 it says that we are called to live a life of boldness, “not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside.” Paul continues saying that the this veil is only removed when one turns to Christ, that through Christ we are able to fully experience God’s presence.

Since our intangibly great God came to us in the form of Jesus Christ, by taking on a human form Jesus made it possible for us to look directly at divinity incarnate. Icons of Christ attempt to make God’s presence known to us through showing the only living breathing true incarnation of God.Slide06

Author Simon Jenkins wrote:

“The point about icons is that they affirm he teaching, to quote the language of the Creed, that Jesus Christ is ‘the only-begotten Son of God’ who ‘was made man.’ Simply to paint an image of Christ is to confess that Jesus, the Son of God, truly appeared on earth as a human being – ‘sprung from Mary as well as from God,’ in the words of St. Ignatius. It is to confess that ‘the Word made flesh’ could be seen with the eyes. An conversely, to oppose the making of icons is to deny that confession…[I]cons stand on the front line of the faith: they stand or fall on the truth of Christianity itself.”

Slide09Legend says that Jesus himself made the first icon, asking Ananias, who we see pictured here, (to the left) to paint a picture of Jesus to go to heal a man with leprosy when Jesus couldn’t go in person. Seeing Ananias struggling to paint a picture in the crowd Jesus pitied him. Jesus washed his face, drying it with a square of linen and leaving an imprint of his image on the cloth. Ananias took this image and it brought to the man with leprosy who was immediately healed.[2]

Slide10Throughout early Christianity, much importance was given to the particular history of each icon, each trying to trace the accuracy of these depictions back to someone’s firsthand interaction with Jesus Christ. The idea being, like a big game of historical telephone, the best and most accurate images of Christ would be the ones closest to firsthand experience with Jesus. Since that original icon was able to create healing as an extension of Christ’s power, images that were created the closest to an experience of Christ would be the most powerful.

Slide11Contemporary iconography approaches this practice with a much broader view of what can be deemed an “icon.” Since icons are images that provide a window to the divine, give us a glimpse of God’s presence, icons can be anything that makes us think of God. In a few minutes we will watch a video I put together of different images that in my experience, point to God. Some of these images will look quite familiar, some of them will be unfamiliar, but each has been put together with the idea of allowing us to glimpse God in our midst.

As we watch this video, you might see your own image. Our passage today in 2 Corinthians suggests something truly shocking, that we can be bearers of God’s presence. It says in verse 17 and 18

“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.”

Slide13There are dangers with iconography. There’s the danger of this practice becoming self-worship or devoting our attention to something man-made, but the idea is not to focus on the image itself or the created thing or person themselves, but rather that through that image, through that creation you seek to witness God’s creative brilliance, God’s gifts of love and grace, God’s overwhelming goodness. This is the difference between “adoration” and “veneration.” Adoration is an act of submission and worship that should only be offered to Almighty God.

Veneration is something very different. Tony Jones writes, “Veneration…is how one uses an icon in prayer – not unlike the Bible, which we venerate and respect, but don’t worship. The Bible brings us closer to God, guides us in prayer, and is considered a gift from God, even though it was written and translated by human hands. Similarly, an icon, painted by human hands, leads us into God’s presence…The bottom line is that we use icons to pray, but we pray through them, not to them.”

Slide15In order incorporate praying through iconography into your own devotional life, the first thing to do is to get an icon that you might use to focus your prayers. This image might change from time to time, but choosing one icon for your devotional time will keep your mind from wandering too far. Once you have this icon in hand, find a quiet place where you can be alone. Then, when you are ready, gaze upon the image and look for how God is looking to reveal God’s divinity in this image. What does this image tell you about God? What are the sounds, smells, or senses that this image evokes? How does it make you feel? You can think about all of these things, or if your head will allow you comfort in the stillness, feel free to simply gaze at this image, simply taking it in for however God will have you see it.

Theologian Henri Nouwen wrote:

“Icons… have imprinted themselves so deeply on my inner life that they appear every time I need comfort and consolation. There are many times when I cannot pray, when I am too tired to read the gospels, too restless to have spiritual thoughts, too depressed to find words for God, or too exhausted to do anything. But I can still look at these images so intimately connected with the experience of love.”

It is my hope, that sometime during this week, or at least during Lent, that you would take the time to try this practice. And it is my prayer that God would be revealed in your experience. Amen.

Below is the video shown in worship following the sermon


[1] Exodus 34:29

[2] “The Sacred Way” by Tony Jones, page 99

“Seeing in a Mirror Dimly;” Jeremiah 1:4-9 and 1 Corinthians 13:8-13; February 3, 2013; FPC Jesup

“Seeing in a Mirror Dimly”
Jeremiah 1:4-9 and 1 Corinthians 13:8-13
February 3, 2013

First Presbyterian Church of Jesup

Slide01Since Valentine’s Day is coming up next week it may seem fitting that today our New Testament passage today is from the “love chapter” of First Corinthians. This passage is often read at weddings, usually preceded by the rest of the chapter, but today we will be intentionally focusing on the later part of the passage and what it may be saying to us today. This passage is a message about love, but it is more than earthly and relational love. It is about the unimaginably vast love that God has for us. A love that God desires to reveal to us, a love that “now we see in a mirror dimly.”

SLIDE 2 Ancient MirrorThe original intended audience of this text, the community of Christians in Corinth, would’ve understood what was meant by the dimness of a mirror. The city of Corinth was famous for its mirrors. However, their mirrors were not like ours, but rather were made of hammered copper or brass. The reflection that they showed could give some idea of shape and form, but not exactly a clear image.

SLIDE 3 - Eye Doctor EquipmentA couple of weeks ago I went to the eye doctor for an eye exam. They used that big machine that goes in front of your eyes, and the doctor clicks through on the different prescription, asking “is this one better?” “or this one?” Each prescription changing my view ever so slightly. One might be a little clearer, one might compress the vision sideways a bit. As I have to make each decision, each preference, I come a little bit closer to what is the right prescription for me, the view I’d like to keep for my next pair of glasses.

This is we’ll be doing in worship this Lent. Though our view of God is as in a dim mirror, we will be discussing various spiritual practices that will hopefully each allow us to see God a little clearer, each one allowing us to focus a little bit differently as we seek to see God through each of them.

Unlike this eye exam we are not looking for one set prescription that will give us the way to see God. Our vision of God will only be entirely clear when we leave this earth and meet God in heaven. So, these different lenses of spiritual practices, this different mirrors reflecting God are all tools that may help to reveal just a bit more about God, help us to see God from a different angle.

Slide04 So, what are spiritual practices then? Just as we refer to doctors as “practicing medicine,” practicing our faith is a similar exercise. We can dig deep into the knowledge of God by encountering God through scripture and through shared experiences of God in history and our lives today. The more we get to know God, the more questions we have, but we also grow in our familiarity and comfort in asking those questions. They also seek to prepare us for the sort of encounter with God that Jeremiah experienced in our text today, enabling the Lord to “put [God’s own] words in [our] mouth[s].”

Slide05Today the nation will watch as the 49ers and the Ravens face off in the Super Bowl. These teams have been training for this one event for months, some of them playing football for their whole entire lives. This one game is the culmination of every other NFL game that has happened this season. Fans all over the country, and even around the world will watch with intensity to see what will happen on that football field.

Can you imagine how very different this game would be today if there was no sort of preparation? If there was no work to come to this point? Perhaps if someone like me decided to walk on the field and play today? I can say with certainty it would not go well for me. Best case scenario I would confuse everyone. Worst case scenario I would get utterly crushed. Nothing in my life has been directed towards becoming a professional football player. I am utterly unsuited for such a game and trying to jump in would be a terrible situation for everyone

SLIDE 6 - Spiritually FitThis is not to say that each of us needs to have professional athlete level of understanding of God in order to “get in the game,” but that we should work to be as spiritually “in shape” as we can be in our own lives, in our own time, so that we may be equipped to do the work of God in this world. God desires to meet us just as we are, just where we are, and to change us through the ways we seek God in our world.

SLIDE 7 - Encountering GodSome of the pieces of this spiritual equipment that we will encounter this Lenten season are: iconography, seeking God’s image in this world; fasting, hungering for God; prayers of petition, crying out to God when we feel hopeless; traveling a labyrinth, encountering God on our journey; prayers of confession, admitting our need for forgiveness; foot washing, encountering others with a servant’s heart; and prayers of praise. Each week we will discuss a different spiritual discipline and each week we will add another lens through which we may seek God.

SLIDE 8 - MirrorEncountering our 1 Corinthians passage with today’s mirrors in mind provides another level of understanding what was intended here. Though our mirrors are much clearer than that of ancient Corinth, mirrors only show us one side of things. Even when we use another mirror to reflect an image behind us, we are still only seeing the surface of things. Mirrors only allow us to see what is tangible, not what is intangible. Trying to encounter an uncontainable God in a two-dimensional way will always lead to disappointment.

Richard Foster, theologian and author of “Celebration of Discipline,” writes this of our need for spiritual practices: “Superficiality is the curse of our age. The doctrine of instant satisfaction is a primary spiritual problem. The desperate need today is not for a greater number of intelligent people, or gifted people, but for deep people. The classical disciplines of the spiritual life call us to move beyond surface living into the depths. They invite us to explore the inner caverns of the spiritual realm. They urge us to answer to a hollow world.”

Slide10During Lent, many Christians around the world temporarily give up something that is life giving, so that we can seek life in Christ alone. Throughout worship this Lenten season we will be focusing on another way that you can seek life in Christ, through encountering God in these various spiritual practices. I would encourage you to use this season to discover new ways that you may connect with God through adding a new spiritual practice to your life. It is my hope that in exploring these spiritual practices we all might walk a little closer with Christ during this season of Lent, in anticipation and reverence of Christ’s great sacrifice of love.

In our passage in Corinthians, Paul says we will know God even as we are known. That is an exciting thing to think about: that one day we will fully know God, and that right here and now God fully knows us. This knowing of God requires us to “grow up” in our faith, as it says in verse 11: “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways.”

What does it mean to understand God as an adult? Episcopal pastor, Rev. Robert Wright explains that it has much more to do with an attitude of selflessness than with our age. He writes, “The beginning of understanding comes with listening. A grownup love listens.  It listens to God and it listens to the world.  It hears what is said and what is not said.  It hears with the heart.”SLIDE 13 - Lent Child

This message of calling us into adulthood seems contradictory to Jesus’ teaching in Mark 10: 14-15: “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.”

We are called to live in this tension: to have the faith of children but seek to understand God as an adult. The faith of a child is one of trust but also one of questions. As we study the different spiritual disciplines throughout this season of Lent, I would encourage you to ask these questions, but also to live firmly in the faith that God is seeking to be present in your life.

May we discover new ways to connect with God, so that we may be spiritually fit to bring others into God’s kingdom. Amen.

Letter for February Newsletter

Grace and Peace to you!

As I write this, the wintery weather is keeping me inside, canceled Jesup schools for the day, and canceled our worship service on Sunday. When it is so cold, so icy, or so foggy outside, we sometimes have to choose safety over community. Though a necessary choice, this weather can be isolating. Add to that the darkness of the short days of winter and it can seem pretty gloomy in this season.

Here in this time of slushy weather, flu season, and darkness, it is no accident that it is also the time that we celebrate Valentine’s Day, a day to bring us out of our introspection and melancholy, a day to celebrate love. While every store you walk into is eager to sell you some way to commemorate this holiday of love, as the Church we are able to offer a priceless gift in this season: the gift of God’s grace, which we encounter through Lent. Lent begins the day before Valentine’s Day on Ash Wednesday. It commemorates the forty days before Easter (Sundays are not counted as part of Lent) and is a time of considering the greatness of Christ’s sacrifice on the cross. This is the ultimate gift of love, which cannot be contained to a Valentine’s Day card, or box of chocolate. Christ’s gift of love was the gift of his life, given selflessly for all of our sins.

Lent has been historically celebrated in Christian traditions through fasting, which is translated into present day by giving up something like chocolate, pop, or junk food. The idea of fasting is to temporarily give up something that is life giving, so that we can seek life in Christ alone. Throughout worship this Lenten season we will be focusing on another way that you can seek life in Christ, through encountering God in various spiritual practices. I would encourage you to use this season to discover new ways that you may connect with God through adding a new spiritual practice to your life. It is my hope that in exploring these spiritual practices we all might walk a little closer with Christ during this season of Lent, in anticipation and reverence of Christ’s great sacrifice of love.

In Ephesians 3:16-20 Paul offers a prayer of love that I echo today:

“I pray that, according to the riches of God’s glory, God may grant that you may be strengthened in your inner being with power through God’s Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.”

May you know the love of Christ and share it will all you meet!

Pastor Kathleen Sheets

“The Practice of Paying Attention,” by Barbara Brown Taylor

“The Practice of Paying Attention,” by Barbara Brown Taylor[1]

According to the classical philosopher Paul Woodruff, reverence is the virtue that keeps people from trying to act like gods. ‘To forget that you are only human,’ he says, ‘to think you can act like a god – this is the opposite of reverence.’ While most of us live in a culture that reveres money, reveres power, reveres education and religion, Woodruff argues that true reverence cannot be for anything that human beings can make or manage by ourselves. By definition, he says, reverence is the recognition of something greater than the self – something that is beyond human creation or control, that transcends full human understanding.

A Native American elder I know says that he begins teaching people reverence by steering them over to the nearest tree. ‘Do you know that you didn’t make this tree?’ he asks them. If they say yes, then he knows that they are on their way. Reverence stands in awe of something – something that dwarfs the self, that allows human beings to sense the full extent of our limits – so that we can begin to see one another more reverently as well.

Reverence may take all kinds of forms, depending on what it is that awakens awe in you by reminding you of your true size…Nature is full of things bigger and more powerful than human beings…but size is not everything. Properly attended to, even a saltmarsh mosquito is capable of evoking reverence. See those white and black striped stockings on legs thinner than a needle? Where in those legs is there room for knees? And yet see how they bend, as the bug lowers herself to your flesh. Soon you and she will be blood kin. Your itch is the price of her life. Swat her if you must, but not without telling her she is beautiful first.

The easiest practice of reverence I know is simply to sit down somewhere outside, preferably near a body of water, and pay attention for at least twenty minutes. It is not necessary to take on the whole world at first. Just take the three square feet of earth on which you re sitting, paying close attention to everything that lives within that small estate…With any luck, you will soon begin to see the souls in pebbles, ants, small mounds of moss, and the acorn on its way to becoming an oak tree. You may feel some tenderness for the struggling mayfly the ants are carrying away. If you can see the water, you may take time to wonder where it comes from and where it is going. You may even feel the beating of your own heart, that miracle of ingenuity that does its work with no thought or instruction from you. You did not make your heart, any more than you made a tree. You are a guest here. You have been given a free pass to this modest domain and everything in it. If someone walks by or speaks to you, you may find that your power of attentiveness extends to this person as well.

Paying attention requires no equipment, no special clothes, no greens fees or personal trainers. You do not even have to be in particularly good shape. All you need is a body on this earth, willing to notice where it is, trusting that even something as small as a hazelnut can become an altar in this world.

[1] “An Altar in the World,” Barbara Brown Taylor, page 21-23, 34