A New Look at Martha and Mary

A New Look at Mary and MarthaA message given for the 6th Sunday after Pentecost on Luke 10:38-42 on July 21, 2019 at St. Luke's Lutheran Church in Richardson, Texas

I apologize for the late postings--I have had computer trouble.

Women do not get a whole lot of PR in the Bible, so you would think I would be excited to have a Bible passage all about women—you would think. But there are a lot of issues with this passage making it a difficult one, especially for women.

What a bummer that one of the few passages where a woman actually speaks, she is complaining about another woman, her own sister, no less—really Luke? This is the one conversation that women had with Jesus that you felt compelled to record? Women were part of Jesus’ discipleship group doing important work, albeit in the background, like making sure they were fed, clothed, and had water. But no doubt they also prayed and listened and questioned Jesus as well, and of all the conversations that happened with women, this was the best Luke could do?
This passage also seems to set up dualism as if discipleship is a binary system—Mary’s good, Martha’s bad, listening to Jesus is good, service is bad, Mary’s silence is good, Martha’s assertiveness is bad, prayer is good, busy-ness is bad. But is that where this story is really going? Is this conversation really about a hierarchy of gifts and styles of discipleship?

I want us to turn this story around. Instead of dismissing Martha, let us see what she is doing right. The most significant aspect about Martha in this passage is that she is portrayed as the head of the household—not her brother Lazarus as in the Gospel of John.

Jesus and his disciples entered the village and verse 38 says, “Martha welcomed him into her home.” It doesn’t say, “Martha and Mary welcomed him”—it says, “Martha.” Martha’s the one in charge here, and she is offering this sacred gift of hospitality—a place to stay, to wash up, to rest, to be fed, cared for, and nourished. Hospitality was a crucial social obligation in the first century because without it, travelers would go hungry, and come to harm with now here to stay.

You know immediately when you are the home of someone who has the gift of hospitality. My mom had this gift—and she had a way of making everyone feel special. She thought of everything: decorations with a coordinating centerpiece and napkins, a detailed menu, delicious food, several sets of dishes so she could pick just the right one, guest towels in the bathroom, candles everywhere, my sisters and I learned to ‘serve a plate from the left and take it away from the right.’ From the moment you walked in the door for a dinner party, you knew my mom had the gift of hospitality.

I bet the same was true for Martha. I know she had water to wash the feet of Jesus and the disciples when the arrived, she had clean, folded towels at the ready, and then she escorted them to the sitting area. She had already collected water early that morning, had a fire already stoked, and had probably already ground the flour for bread. But she still had a lot of work to do.
Guess who did not have the gift of hospitality? Mary. I bet Mary loved learning and reading, ideas and stories, going to Temple and prayer. If she could have had a bat mitzvah (which did not start for girls in the Jewish tradition until 1922), she would have knocked it out of the park, but setting the table and kneading the bread? How tedious. And who cares if the silverware is lined up just so or if the towels are clean or folded, or if the bread is a little burnt? She just wants to get through dinner and get back to more interesting things like the ideas of this new rabbi, Jesus. Maybe after supper, he would have time to read the new prayer she wrote.

Martha and Mary have different spiritual gifts and different ways of serving. And they are both essential if Jesus’ gospel movement is going to thrive. It needed men and women who attended to spiritual issues and those who attended to temporal needs. The gospel movement needed both Marthas and Marys then, and it needs both Marthas and Marys now.

Then what is going on in this story if it is not to elevate Mary’s style of discipleship over Martha’s? The answer lies, not in Martha’s actions (which were essential—if she had not put out a spread, Mary would never have had the chance to listen to Jesus and everyone would have gone hungry)—rather the issue of this story lies in Martha’s attitude. Martha is mad because she feels burdened and unappreciated. Perhaps Martha decided that if she had a little more help with the preparations, she too, would have a chance to listen to Jesus’ new ideas.

We don’t always behave our best when we think our sister, brother, neighbor or fellow church member is being selfish instead of noticing when we so obviously could use help. So, Martha triangles Jesus and asks him to whip Mary into shape. I think there are two deeper messages behind Jesus’s comment about Martha being “worried and distracted by many things.”

First, Jesus real point is that Martha’s public resentment and frustration diminishes her own beautiful gift of hospitality which she is working so hard to share. How many times do we work hard to offer what we are good at in our homes, with our family, at work, or in church—and then our own resentment or anger at others gets in the way of people receiving what we are offering? If we can see ourselves in Martha, whether we are male or female, then Jesus invites us into better self-care, and the practice of asking for the help we need before resentment and anger set in.

How different this story would have been if Martha could have pulled Mary aside, and said, “it really is wonderful to hear all Jesus has to say. I would love to hear it, too. It would mean so much if you could help me for 15 minutes and then while the bread bakes, I would have a chance to sit down with you and listen too.”

Second, Martha wants Mary to have the same spiritual gift as she does, rather than accepting Mary for who she is and the spiritual gift she brings. Jesus says, “Martha, you are worried and distracted by many things,” and Martha’s thinking to herself, “yes, I am, I would like Mary to take up some of this worry and distraction! I would like Mary to do more of what I do! People are so annoying! It’s like they have a mind of their own. It’s like God made them unique, like their own person who is different from me with a different way of being and of serving—it’s so frustrating!” Jesus says to Martha, “there is need of only one thing. Mary has chosen the better part, which will not be take away from her.”

There is need of only one thing: be who YOU are, serve with YOUR gift—that’s what Mary is doing—stop telling Mary what her important work is, what her way of serving is, what her experience is. You, do YOU, Martha. And let Mary, be Mary.”

Luke included this difficult passage because he already experienced in the early church how challenging it can be to joyfully serve out of our own gift without resentment and control, while serving side by side with someone else offering a completely different gift or way of being. Our Colossians passage says that through Jesus, “God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.” Jesus’ encounter with Mary and Martha frees us from this comparison and control, and Jesus’ victory over death gives us peace over the fear that the gift we have to offer is better or is not enough in comparison to the person next to us. We are all reconciled to Christ and all the riches of God’s love are already ours no matter what our gifts are, freeing us to be ourselves and to serve with joy, and with love, and with self-care.

This church is blessed with a whole lot of Marthas and Marys and we need everyone for this ministry flourish. We have people who offer prayers, run the altar guild, teach, take care of the property, lead on Council, who are redesigning the website, offer music, are chairing new ministry teams, and the list goes on and on. The Christian Church would not have made it to 2019 without a whole lot of Marthas doing a whole lot of work and whole lot of Marys listening to Jesus and praying. It is false dichotomy to split the two because discipleship means we actively participate in the kingdom work AND we pray and deepen our relationship with Jesus. Both are necessary and our service lead us back to self-care and prayer and our prayer leads us back to service we are physically able to do, and back and forth again and again.

We are a community of gifts and the more we each joyfully serve with what God has given us, the more we can joyfully welcome others with new gifts to serve alongside us. Like Martha and Mary, you have a gift that matters to Jesus, that matters to us and that makes a difference in this church. Through Jesus we are freed to serve joyfully, accepting ourselves and each other’s talents with the same hospitable welcome that Christ gives to all of us.

 Image: He Qi

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Playing Mad Libs with the Parable of The Good Samaritan

Mad Libs and The Good SamaritanA "Discussion Sermon" on the Parable of the Good Samaritan, Luke 10:25-37 on July 14, 2019 at St.  Luke's Lutheran Church in Richardson, Texas

We began with a game of Mad Libs where members of the congregation made suggestions to fill in the following blanks in this order

  • Hotel or motel around here: Motel 6
  • Cost of lodging for 2 nights: $150
  • Typical kind of car: Chevy SUV
  • Respected Religious Leader doing important task: The Pope on his way to bless people
  • Respected Religious Leader doing important task: Dalai Lama on his way to pray
  • Someone who would be considered a hated religious enemy: Muslim terrorist

Listen again to a story that Jesus tells:

A man was hiking along Preston Road to get from Dallas to Plano and he fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.

Now by chance The Pope was going down the road on the way to bless people; and when he saw him, he passed by on the other side.

So likewise, Dalai Lama on his way to pray when he came to the place and saw him, passed by on the other side.

But a Muslim terrorist, while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them.

Then he put him in his own Chevy SUV, brought him to the Motel 6, where he was staying and took care of him.

The next day, he took out $150 and gave it to the front desk clerk and said, ‘Take care of him, and when I come back, I will repay you whatever more you spend.’

Which of these three, do you think, was neighbor to the man who fell into the hands of the robbers?” The lawyer responded, “the one who showed him mercy.” Jesus said to him, “Go and do likewise.”

How do you feel when you hear the story this way?

What is shocking when you hear the story this way?

Discussion:

The religious people do not show compassion—they follow their religion so closely, it has become about doing religion right, rather than doing the right thing.

The “enemy” becomes the role model. The “Good Samaritan” is not someone who does a simple kind deed, but our enemy--someone whom we fear, who threatens our life, our sense of well-being, our security—who does a kind and just deed.

The lawyer cannot even say, “the Samaritan” but “'the one' who showed him mercy." How can we build a relationship with those we fear or hate if we cannot even say their name or nationality?

We need to look for GOOD in the “enemy”— he or she is a complex human being like we are

  • Are we willing to help “them”--whoever "them" may be? 
  • Are we willing to receive help from “them? Stop treating people as “other”
    Labels—everyone in the parable has a label –the Priest, Levite, Jewish, Samaritan 
  • The man in the ditch has no label—he is a man, a human being

Go and DO likewise—what matters in this story is what we DO

  • This is not a Doctrine of The Neighbor---it is a behavior toward the neighbor who is a human being in need 
  • The first action is to COME NEAR him and see his need

Sometimes that human being in the ditch is us

  • Who has come near to us in our time of need?
  • Sometimes our help comes from an unlikely people

Gospel:

God has come near to us in Jesus the Christ. Our salvation comes from an enemy of the state, who was killed like a criminal but who rose from the dead. Like the Good Samaritan, Jesus promises to come back and pay our final debt— so that all our sin is forgiven, all our wounds healed, and all our debts paid. We hear in this parable, a veiled autobiography of Jesus who comes near to all of us to save us and promises to return to make sure everything is set right, and all is healed. 

 Until he returns, Jesus calls us not to fear the "other" as an enemy, but to see him, the risen Christ.

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The Who, The What, and The How of Discipleship in Jesus' Reign of Justice and Love

The Who The What and The How of DiscipleshipMessage for the 3rd Sunday after Pentecost on Luke 9:51-62, 1 Kings 19:15-16,19-21, and Galatians 5:1,13-25 on June 30, 2019 at St. Luke's Lutheran Church in Richardson, Texas

Usually loving and wise, today we hear an incongruous, harsh, non sequitur Jesus. With his face set toward the cross in Jerusalem, Jesus’ strange responses to three would-be disciples offer the Who, the What and the How of discipleship in his reign of justice and love.

First, the Who. To this would-be disciple Jesus says, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head."

Comfort is important to us—we like clothes of soft fabrics, leather couches, TV screens bigger than my first car, and deep recliners. We like our beer cold, our wine smooth, and our AC on high in the Texas heat.

When it comes to where we lay our head at night—we can have beds that recline, foam toppers, down comforters, orthopedic, egg crate, or neck support pillows; we can choose from Sealy, Simmons, Serta, Sterns and Foster, and Sleep Number beds. But Jesus says, “The Son of Man has nowhere to lay his head—following me will be uncomfortable, life will be uncertain, and events will be unpredictable. You are taking a risk, plans will change; you cannot sit in your La-Z-Boy and pretend to be in charge.”

Jesus asks, “Who are going to trust when discipleship gets really uncomfortable? You must trust God enough to be comfortable inside even when you are miserable on the outside. You have to be ready to let go and let God, even in the face of death, trusting that God is control and up to something even bigger.”

I had an experience this past week of how hard it is to REALLY trust God. Dan left on Tuesday to visit his brother Ben in Phoenix and then drive to Utah to climb its highest mountain, King’s Peak. Dan has done a fair amount of hiking, but his would be his biggest climb. Dan promised he would be smart and stay safe, but he would be out of cell-range from Friday lunch to this afternoon until around 4. I have an average amount of worry, as wives and moms go, except when I was in chemo for breast cancer eleven years ago. Back then, I had high anxiety about the safety of my family because I experienced that bad things really do happen, and can happen to the people I love.

When one of us flies without the other, Dan and I have no drama good-byes at the airport drop-off. But this past Tuesday, fresh scars across my chest (from the recent removal of my implants), a 13,527’ mountain in his near-future with no cell contact for 2 ½ days, I jumped out of the car, ran up, grabbed Dan by the collar and with tears streaming down my face, said, “promise you’ll come back to me, I can’t live without you!”

He promised again to be safe, hugged me and off he went, but then I had to deal with my triggered anxiety. This is what Jesus is really getting at—Who am I going to trust?

I have a comfy couch, a new TV, smooth wine, a foam topper on my bed and lots of pillows, but none of that really helps me with this anxiety. Peace is available to me, but am I available for the peace that Jesus is ready to give me? Am I available for the comfort that comes only from trusting God and following Jesus even when it’s hard? Can I be comfortable on the inside when I am uncomfortable on the outside?

I prayed and have prayed every day. I asked God for help, I did the deep breath prayers I have taught you and tried to focus on doing just one thing at a time. When Friday came, and we talked the last time, I was able to tell Dan to have a great time and to enjoy God’s creation.

The only true comfort we have is in WHO we trust—God in Jesus Christ, no matter where we lay our head and whether our loved ones are home with us or not. “Whether we live or whether we die, we are the Lord’s” (Romans 14:8). The prophet Isaiah says it this way: “Thou dost keep him in perfect peace, whose mind is stayed on thee.” (Isaiah 26:3 RSV)

As it turns out that the top of the King’s Peak has too much snow so they could not attempt the summit. Dan was back in cell range yesterday! I said, “Awesome! I mean, oh, I’m so sorry that did not work out for you!”

Second, the What: To another would-be disciples who wanted to first bury his father, Jesus sounds particularly harsh, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” Certainly Jesus, who wept at the death of his friend Lazarus and raised him from the dead, is not devoid of compassion when it comes to experiencing grief. He is not suggesting that we give up our practices of burial.

There were specific rituals of burial, however, required by the Temple, and it was so important that they were done properly and completely that those involved were relieved of daily morning and evening prayers. Until completed, the one responsible for burial was considered ritually unclean. If this man followed Jesus without burying his father, he would forever be unclean, that is, never be able to enter the Temple, nor participate in its worship life. He would be like a tax collector, a sinner and a leper, and forced to stand outside the gate, excluded from the religious community.

And that is the very point Jesus is making. The ministry of the Temple should be focused on including the tax collector, the sinner and the leper. When Jesus says, “Let the dead bury their own dead” he is pushing his followers to ask the question of their Temple, “What? What are you focused on? What are the priorities of this religious institution and are they fulfilling God priorities of justice for the poor, healing for sick, care for the widows, welcome for the stranger, and love for the outcast?”

Jesus judges the religious institution for allowing ritual regulations to replace real righteousness. If the worship inside the temple does not lead you into that kind of mission outside the temple, then what are you focused on? You are not serving the God of Israel that Jesus embodies; instead, you have made an idol of worship, rules and the institution itself.

What matters is that our rituals, our prayers, our songs, our worship, energize us to follow Jesus out the door, to carry on the work of the kingdom of God. Galatians tells us that “for freedom Christ has set us free”—free to love and serve our neighbor.

Three, the How: Another would-be follower wanted to say farewell to his family and to him Jesus said, "No one who puts a hand to the plow and looks back is fit for the kingdom of God." This disciple not only sounds like a good son, we hear Elisha do this very thing in our first reading from 1 Kings. We have all heard “hindsight is 20/20” and "those who cannot remember the past are condemned …to repeat it." So, what’s up?

Jesus uses a farming metaphor—a plow in Jesus’ time was most likely made of a single blade that cut into the ground that was attached to a T-handle that the farmer would hold. This blade was strapped to mule or ox and the farmer would both steer the animal and cut the furrow holding the handle attached to the blade of the plow.

In order to cut a straight furrow, the farmer must keep his eyes straight ahead, exactly on the edge of the field where he wants to end up. The second the farmer looks back, looks away, gets distracted or does not have his undivided attention on his destination across the field, the animal walks whichever way he looks, and he ends up with a wavy, crooked furrow. Wavy, crooked furrows make for bad farming and a poor harvest because patches of land go unused, watering is difficult, and the results not as fruitful. But with straight furrows, everything else that you do becomes easier—watering, irrigation, drainage, and harvesting.

The most successful farmer always keeps her eyes on the future—her eyes are always locked on her destination on edge of the field when she plows—and that future arrival is what determines her plowing in the present moment---not the past, not the last harvest, not how much debt she carries, not whether she feels worthy to be a farmer. She keeps her eyes on the future point across the field, and the more focused she is on that point while plowing, the straighter the furrows, the more abundant the harvest.

Jesus knows the problem with looking back is that we use the past to limit us and shut down possibilities. “If only I hadn’t done that. What are they going to think of me now?” We turn one mistake or rejection into a personal belief— “I don’t deserve to be loved,” or “God couldn’t possibly use me” or whatever story you are living inside your head. That plows a crooked self-identity that does not bear as rich a harvest.

Jesus is defining HOW we go about following him as disciples—we are defined not by our past, but by our future—a future that is secured beyond the cross, in his resurrection!

In the kingdom, we don’t live from the past forward, BUT, like someone holding a plow, we live from the future point, back to the present. Jesus invites us to keep our eyes always focused on the future destination God has for us—resurrection with Christ—which determines the straight path we walk today, risen with Christ, beloved child of God, disciple of Jesus, the Savior of the World.

Today, our enigmatic Jesus gives us: Who we trust—not our comforts, but God alone; What we do—our rituals always energize our kingdom work in serving others with love; And How we do it—keeping our eyes on Jesus and our future in the risen Christ, so we can bear the fruit of justice and love as disciples in the present! 

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Healing is Social and Political: The Gerasene Demoniac and Justice Issues Today

Healing is Social and Political The Gerasene Demoniac and Justice Issues TodayA Sermon for the Second Sunday After Pentecost on Luke 8:26-39 preached on June 23, 2019 at St. Luke's Lutheran Church, Richardson, Texas

Our story of the Gerasene demoniac sounds like another great healing by Jesus. But this text comes with a warning: do not be lulled into thinking we have a simple healing story today.

There are a lot of things that can distract us from this passage’s real message. If you have a heart for animals, or you love bacon, you might be distraught about the pigs. If you are a businessperson or grew up on a farm, you might wonder about the pig-owner’s losses. But let us set aside these questions for another time. I want you to dig deeply into this healing story to grasp Jesus’ power and authority, and what it means to follow this Jesus who heals a tormented man with a legion of demons in the Gentile (non-Jewish) region of Gerasa.

We need to remember what first century people, including Jesus, lived every day: they suffered under the oppression of the Roman Empire. The Jewish Temple in Jerusalem was destroyed in the year 70 CE, thousands were killed, others enslaved, and still others were scattered into diaspora. To the early Christian communities in the late first century, a demon named, “Legion” meant only one thing: a unit of 5,600 Roman soldiers of the occupying army that destroyed Jerusalem, its Temple, its faith, and its people.*

We do not hear it in the English, but the language used when the demons “confront’ Jesus, is one of battle; the man is “seized” by demons, as if he were being arrested like the apostles were later in the book of Acts. The words for “chains” and “shackles” used to restrain the man, are the same words used in Acts when the apostles were imprisoned. All of this language evokes images of a brutal occupying power. Historical records show that in this region of Gerasa, Roman soldiers killed young men, imprisoned their families, and attacked and burned their cities and villages. Many of those buried in the Gerasene tombs, the home of this tormented and demon-possessed man, had been slaughtered by Roman legions.*

So, what first appears like a simple healing story takes on social and political implications that reach far beyond the healing of one man. With first-century ears then, we hear the contrast between the destructive power of an oppressive empire next to its devasting effects in this man, the epitome of human brokenness. He is so possessed, so out of his mind, we cannot tell when he talks, if it is the man who speaks or the demons—perhaps he himself has lost the ability to tell where his identity ends, and his occupying demons begin.

He lives in the tombs, among the dead, murdered by a legion of Roman soldiers who now demonize him from the inside—this is a description of first century PTSD (Post-traumatic stress disorder) in the extreme. He lives away from his community, naked, shackled with chains, guarded, and even THAT cannot keep him contained. It is the most inhumane of treatment. We cannot imagine anything worse. Or can we?

The inhumane treatment of the demon-possessed man is as real as the incarceration rates in this country. The US makes up 5% of the world’s population yet we hold 21% of the world’s prisoners. Jim Crow laws ended in 1965 and the mass of incarceration of Black men took its place: African Americans and whites use drugs at similar rates, but the imprisonment rate of African Americans for drug crimes is almost six times that of whites. Though African Americans and Hispanics make up approximately 32% of the US population, they comprise 56% of all incarcerated people. If African Americans and Hispanics were incarcerated at the same rates as whites, prison and jail populations would decline by almost 40%. Yes, healing is social and political.

The inhumane treatment of the demon-possessed man is as real as the over half a million homeless people we have in the land of the free and the home of the brave. The saddest thing is that over 40,000 of them are veterans who have served our country. They have done what Jesus says, “Greater love has no one than this, to lay down one’s life for one's friends"—they have been willing to lay down their life, and we have abandoned them. They have issues not unlike in our text today—mental illness, addiction, untreated PTSD. We know how to treat these issues and how to help people; the issue is, do we have the collective will do it? Yes, healing is social and political.

The inhumane treatment of the demon-possessed man is as real as a woman with two small children walking from Honduras to the US to escape living in a city with one of the highest murder rates in the world. It’s a long wait to see an immigration judge—809,041 cases are pending before her case will be heard. It’s as real as a child separated from her father and put in a holding pen. Children are dying at our borders! It’s as real as an Arizona teacher going to trial for giving food and water to migrants crossing the dessert—a humanitarian effort to prevent even more death. I do not care what your politics are, but death is not a Jesus-approved immigration strategy! Yes, healing is social and political.

The healing of the Gerasene demoniac is social and political.

But the most amazing thing about his story is the Legion of demons knew immediately Who Jesus was and when they came face to face with the Son of God, they knew they were in trouble! The powers of this world, no matter how strong, no matter how evil, no matter how difficult to overcome, are no match for the living God incarnate in Jesus the Christ! The legion of demons begged Jesus not to send them into the abyss, and so Jesus did as they asked and sent them into the pigs, who headed off the cliff—and into the abyss, anyway—where demons belong!

Jesus has authority over everything! He is the Alpha and the Omega, the beginning and the end. God is always victorious in the end! So, this healing conveys hope to people who need to persevere in their faith and the fight for justice during a time of oppression.

God calls us to bring hope and healing to the oppressed. We take up this call not because it’s easy, not because it’s convenient, not because it earns us grace which is a free gift, but because it sets God’s people free. We can’t do it without God and God won’t do it without us!

We follow this Jesus so we can participate with God in the kingdom work of justice and wholeness for those who are living in the tombs of oppression and need the Christian church to stand up and say to the demons, “Come out of this man. Come out of this woman. Come out of this child. Come out of this system!” Jesus does not stand for the inhumane treatment of people God created and for whom he died!

How strange that the Gerasenes responded to Jesus’ healing act with fear rather than excitement. The man was healed, clothed, in his right mind, sitting in front of Jesus and having a normal conversation, and it scared them so much that they asked Jesus to leave. Their fear of Rome was greater than their desire for more healing and wholeness.

But perhaps their reaction isn’t so strange. A God who takes on not only illness and demons, but also the oppressive powers of the world, requires total allegiance on our part…allegiance above all else…above family, above possessions, above politics, above patriotism, above prejudice, above theological differences. God requires our whole heart.

We can give our whole heart to God because Jesus gave his whole heart—body and soul—to us. Jesus took on the power of Rome and they killed him, but not even death itself can stop God—who raised Jesus on the 3rd day to life everlasting, and us with him! So, while incarceration, homelessness, immigration, and other oppressions of our day may seem daunting, we are filled with the power of Jesus, the Christ who is more powerful than evil itself.

Jesus’s power gives us the ability to confront the demons and legions of our day, to bring hope and healing to people who live among the tombs.

• Imagine all of the drug-offending African American and Latino men out of prison, rehabilitated, educated and sitting at Jesus feet, contributing to their communities and families, being valued and treasured as God’s children for whom Christ died.
• Imagine all of the homeless people, including our veterans, in homes of some kind, sitting at Jesus feet, in their right mind, healed and whole being valued and treasured as God’s children for whom Christ died.
• Imagine all of the migrant families brought together, sitting at the feet of Jesus, whole, healed and safe in a world of nations, led by people of faith, working together to deal with a global migration crisis, being valued and treasured as God’s children for whom Christ died.

We can imagine this because we follow the most powerful being in all of Creation, and Jesus gives us all the strength we need to build the kingdom with him.

We can’t do it without God and God won’t do it without us, so Rise up, O Saints of God!

*I am grateful for the commentary on this passage by Vicar Judith Jones at Working Preacher.org; the structure of this sermon and story of the Honduran woman was inspired by a sermon preached by The Rev. Dr. Barbara Lundblad at the Festival of Homiletics in May, 2019 on Luke 18:1-8.

*Image from a slide presentation by Dr. John Dominic Crossan on Jesus: Social Reformer (I found it after I wrote this sermon!)

 

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Quotation of the Week

The church does not have a mission in the world, God's mission has a church in the world.

 

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