June is an ‘all churches’ month for the DeWitt Referral Center, and they need our support! The Referral Center is especially in need of jello, pudding, peanut butter, peas, Hamburger Helper, and brownie and cake mix. They do not need paper products at the moment. You can bring any of those items to the church and drop them off by the coat rack. Let’s help make sure that everyone in the DeWitt area has enough to eat!
Rest is a right. I want you to remember that. And, more than that, if we are endowed by our creator with certain inalienable rights, rest is one of them. Rest is a right.
It’s right there in the Bible: Observe the sabbath day and keep it holy. Set it apart. Six days you can do all of your work, but the seventh day belongs to God. And you shall not do any work on that day. And not just you. Your children, your servants, your livestock shall not do any work. The foreigner who lives among you shall not do any work.
And do you know why? Because you were slaves… and God saved you.
And let’s be clear. The author of Deuteronomy does not mean that you have six days to work at your job and one day off to do all of the other things you need to do. Six days healing or teaching or farming, and one day to clean the house and shop for groceries and take the car into the shop and mow the lawn and all of the other things that have to happen.
No. Six days to labor and do all of your work. One day that is holy and set apart.
Rest is a right. I want you to remember that. Rest is a right.
We live in a society that celebrates busy-ness and productivity and hustle. We come in early and skip lunch and stay late. And when we’re not at our job, we’re at our side job. And if we don’t have a job that pays the bills, we have two jobs or three jobs. And if we’re parents, we have a host of activities to help our kids get ahead. And it we’re kids, we have an endless parade of homework and test prep and extracurricular activities.
And, too often, we forget about that sabbath. We get up early, we go to bed late, we live in a fog of stress.
We forget that rest is a right. Rest is holy. Rest is sacred.
In today’s gospel reading, Jesus and his disciples are walking through the grain fields. The disciples are hungry, so they start plucking heads of grain from the stalk and suddenly they’re doing work: they’re making a path through the grain, they’re harvesting a little of it. And the Pharisees see this. And they ask Jesus why his disciples are breaking the sabbath.
And we might think that’s a bit much. But I respect the Pharisees for that. They took the sabbath seriously. For six days you can do all of your work, but the seventh day belongs to God. And that matters. Everyone had a day off. Everyone had a day to rest. Everyone had a day that was holy and sacred. Everyone had a sabbath.
It was enforced. There was a law.
But Jesus does that thing that Jesus does. He one-ups them. He reminds them of this story about David.
In this story, David wasn’t the king of Israel yet. Saul was. And Saul knew that David was a threat to his rule. So David was on the run.
On the sabbath, David went to the priest and… lied to him. He said that he was on a mission from Saul and he had an appointment with some men, but… well, do you have any bread?
Now, the priest only had the bread of the presence. These were special loaves that were made and placed on a special table in the sanctuary of the temple. There always had to be twelve loaves on the table and the loaves stayed there for a week. On the sabbath, the priests would make new loaves for the table, and take the old loaves for themselves. And the priests — and only the priests — could take those loaves and eat them in a holy place. There was a law.
But the priest didn’t skip a beat. He made sure that David and his friends were ritually pure — this was holy bread — and then he gave it to David.
And Jesus says to the Pharisees, “You see, the sabbath was made for people, not people for the sabbath. The son of man is lord even over the sabbath.”
And the Pharisees aren’t quite convinced. They keep an eye on this Jesus fellow.
So Jesus goes to the synagogue. When he gets there, he meets a man with a withered hand. And the Pharisees are watching to see if he will heal that man. They know he can do it; there is no question about his power. But it’s the sabbath. There is a law.
And Jesus asks, “Is it lawful to do good on the sabbath? To heal? Is it lawful to do harm on the sabbath? To kill?” And then he answers his own question by healing the man.
You see, God created the world out of love. God set apart the sabbath to give us rest. And rest — true, deep, honest, joyful rest — is found in communion with God. In a world that is broken, a world of work, a world of drudgery, a world where we eat our bread by the sweat of our brow, a world of things that just need to get done, the sabbath sets apart that time to… just be.
Rest is holy. Rest is sacred.
But… two things.
First, like all things that are holy and sacred, sabbath is best when it is shared. The sabbath is most the sabbath when everyone can enjoy it. And that means that it is always lawful to do good on the sabbath or any other day. It is always lawful to give someone else the chance to enjoy that holy and sacred time a little more. By giving them the bread of the presence or by healing a withered hand.
Or by fighting to make sure that no one has to work every day of the week, and that families have affordable child care, and that our young people have the free time to be young people.
Second, like all things that are holy and sacred, we can make the sabbath into work. We can make it into a list of things that we should do and things that shouldn’t do. But the sabbath doesn’t work like that. It is a time for that communion with God, a time to just be. And if God calls you through a field, make a path. If God calls you to eat, pluck the grain from the head. If God calls you to give, give. If God calls you to heal, heal.
Rest is holy. Rest is sacred. So be holy. Be sacred.
Now… I know I’m supposed to say something about how the best way to honor the sabbath and keep it holy is to come to worship. And I do hope that worship is part of your sabbath. I hope that you find true, deep, honest, joyful rest in worship, or at crafty stitchers, or with the Lions Ladies, or with a youth group, or in a committee meeting, or in fellowship, or somewhere else in this church.
But I also think that worship is how we prepare for sabbath.
Soon, we will pray. And we pray here in part so that we can practice praying. So that we can pray everywhere. With care and compassion and laughter and love.
Soon, we will eat at the Lord’s table. And we eat here so that we can practice eating. So that we can eat everywhere. At a table that is open, where there is always room for one more, where no one has to worry about going hungry.
In the beginning, God created the heavens and the earth. And in one story about that creation, God works for six days to make the entire universe. And on the seventh day, God rests. God takes God’s sabbath. But there’s something else that is so important happening there. You see, gods rest in temples. And when God rests on that seventh day, God is declaring the entire world a holy and sacred place where we can be at rest and at peace. Where we can find true, deep, honest, joyful rest in communion with God.
And this time together on Sunday morning is, in part, a little bit of time to practice. It is a little bit of time to practice being in communion with God so that we can go into this great big holy and sacred world that God creates and sustains and be in communion with God.
It is a little bit of practice giving bread to the hungry. It is a little bit of practice making a path through the world. It is a little bit of practice plucking grain from the head. It is a little bit of practice healing this creation.
Rest is a right. I want you to remember that. Rest is a right. It is holy. It is sacred. And everyone should have the chance to rest; to rest from work; to rest in God. And we can make that a reality by carrying the holiness and sacrality that we find here out into the world, little by little, until the whole thing is a sabbath space and a sabbath time. Thanks be to God!
A new issue of the Carillon Notes is available! The June/July issue features a message about our upcoming visioning process, minutes from our May committee meetings, schedules for upcoming worship services, calendars, and a variety of announcements. You can view it online here.
Today is Trinity Sunday, a day when churches around the world — not just the United Church of Christ, but Catholics and Anglicans and Lutherans and Presbyterians and Methodists — recognize and celebrate one of the great mysteries of our faith. We worship one God in three Persons: the Father, the Son, and the Holy Spirit.
It is easily one of the hardest bits of our faith to grasp. If it sounds difficult and nonsensical, that’s because it is. It’s difficult and nonsensical and true. It’s one of those things about God that we just can’t get our heads around. It’s one of those things about God that we can’t understand. And I cannot explain it.
There’s a video that shows up on my Facebook feed almost every year around this time. I’ll post it on the website along with this sermon.
In it, two Irishmen named Donall and Conall meet St. Patrick. And they ask him to explain the Trinity. But, since they’re just simple Irishmen without fancy theological educations, they ask him to explain it in simple terms. With an analogy.
So Patrick starts this way. The Trinity is like water. Water is always water, but it can be a liquid or a solid or a gas. Water or ice or vapor. But Donall and Conall and quick to point out that he’s saying that there’s one God in three forms, not three Persons who are one God. That’s modalism. And it’s a heresy.
So Patrick switches gears. The Trinity is like the sun. There is the star and the light and the heat. But Donall and Conall correct him. He’s saying that the Father creates the Son and the Spirit and that they’re not coeternal and equal. That’s Arianism. And it’s a heresy.
So Patrick switches gears again. The Trinity is like a three leaf clover. And Donall and Conall stop him before he even gets started. He was about to say that the Father and the Son and the Spirit are like leaves of a clover, different parts of one thing. But they aren’t different parts of God. They are God. Patrick was about to confess partialism. And that’s a heresy.
And they go around a bit more and Patrick finally gets fed up and says that the Trinity is a mystery that cannot be comprehended by human reason, but is understood only through faith. We worship one God in trinity, and trinity in unity, neither confounding the persons nor dividing the essence, each person God and Lord, equal in glory and coeternal in majesty.
And Donall and Conall ask why he didn’t just say that to start with, with suggest celebrating their conversion by putting on big green foam hats and drinking too much.
And the Trinity really is that hard to get. I do have a fancy theological education and I spend time with this stuff. I can tell you about it. I can recite the mystery. I can say and believe that we worship one God in three divine persons. But I can tell you that I also don’t get it and I cannot explain it in any way that really satisfies me.
Which brings me to our reading from John.
In the other gospels, there’s a scene where a rich young man comes to Jesus and asks what he has to do to inherit eternal life. And Jesus says to him, “You know the commandments. Keep them.”
And the rich young man says, “I have kept them since my youth.”
And Jesus says, “Then there’s just one more thing. Sell all that you have and distribute the money to the poor and follow me.”
In this passage in John, Nicodemus is a Pharisee, a leader of the Jews, and a teacher of Israel. And he doesn’t ask what he has to do to inherit eternal life, but Jesus tells him, anyway: You must be born again, from above, of water and spirit.
And where the other gospels are clear, that’s a little opaque. And Nicodemus is understandably confused. And Jesus is a little condescending about that.
“You’re a teacher of Israel,” he says, “and you don’t understand these things?”
But then he goes on, “I have been telling you what is true. I have testified to what I’ve seen. But you don’t get it. And if I’ve been telling you about earthly things and you’re not getting it, how are you going to get it if I tell you about heavenly things? Look, I know about heavenly things because I’ve been there. You’re just going to have to believe in me.”
Or something like that.
Now, I have had plenty of people ask me if I’m born again. I’ve had people encourage me to get born again. I have had people pressure me to say the sinner’s prayer and sign the back page of the pamphlet and be born of of water and spirit. And maybe you have, too.
And I gotta tell you. I’m kind of with Nicodemus here.
Now don’t get me wrong, I proclaim Jesus my lord and savior. I proclaim Jesus the lord and savior of the whole world. I have been changed by Christ and by the faith that I put in him. I sometimes even do my best to follow him. I repent on a regular basis. And I have confidence that he has saved me. And I kind of even know what I mean by that.
And, maybe, I’ve been born again, from above, of water and spirit. But I don’t know. Because I don’t know what that means. Should I have had a big conversion moment? Should I have passed through the dark night of the soul? Should I be able to point to the day and time and place that I was born again, from above, of water and spirit? Or can it be a gradual thing? A slow realization of what happened when I wasn’t paying attention?
And if I appear ignorant it is because I am ignorant. God is far bigger and more majestic than I can imagine. I see through a glass darkly, at best. There are a few things that I’m very confident about. But even though I am a preacher and a teacher in this congregation, I do not understand all of these things. If I appear ignorant it is because I am ignorant.
And that’s okay. Today’s reading from Isaiah is a reminder of that.
Isaiah was one of the great prophets. He was one of the big guys. And in the sixth chapter of his book, he receives a vision. He sees God, sitting on a throne, filling the temple, with angels attending him. And he says aloud, “Woe is me. I am lost. I am a man of unclean lips and I live among a people of unclean lips and yet I have seen the Lord.”
Isaiah sees God and it is too much.
And an angel swoops down to him, holding a hot coal with a pair of tongs. And the angel puts the coal to Isaiah’s lips and tells him that his suit has departed and his sin has been blotted out.
And God asks, “Who shall I send? Who will deliver my message to the people?”
And Isaiah, with his coal stained lips, can say, “Here am I; send me.”
But even that doesn’t mean that Isaiah gets everything. What he gets is what God has given him. He has his message and his mission. And I bet that if you asked him to explain the trinity, he would be lost. And if you asked him if he was born again, from above, of water and spirit, he would just give you a confused look.
You see, it wasn’t given to Isaiah to understand all things. It was given to Isaiah to understand the message that he was to deliver.
And I think that the same is true of me and of you.
John Dorhauer, the General Minister and President of the United Church of Christ, once said something like this. Denominations — you know, the United Church of Christ, the Catholics, the Anglicans, the Lutherans, the Presbyterians, the Methodists, and so on — denominations exist because people get together and say, “If not for us, this aspect of the gospel will be forgotten. This part of the gospel will be overlooked.”
And I think that something like that is true for each of us. We are not given to understand everything. We are certainly not given to understand everything about God. But we are each given to understand something. We are each carrying a little part of the Kingdom of God.
And, at the same time, we are not responsible for everything. It is not my job to create heaven on earth. It is not your job to realize the Kingdom of God. But we are each responsible for something. We are each carrying a little part of the Kingdom of God.
And when we come together — when we each bring our little piece to the table — we can join God in doing something amazing. We can see a new heaven and a new earth rise around us. We can see a new Garden of Eden blossom around us. We can see the Kingdom of God live within us.
And then, maybe, we will understand.
Last week, I talked to you a little bit about Matthias.
After Jesus was betrayed, arrested, and crucified, after he rose from the dead and ascended into heaven, the apostles were down one person. Judas, who had set the events of Holy Week into motion through his betrayal, wasn’t with them any more. And the remaining apostles decided to fill his seat with someone new.
So the community of believers nominated two people. And the apostles prayed and cast lots. And the dice landed a certain way. God said, “Matthias”. And suddenly this man was a leader of the early church. Whether he was ready or not.
And, while we don’t hear anything else about Matthias in the Bible, you may have noticed that there are stories and legends about him. Some say he went to minister in Cappadocia, some in what is now the Republic of Georgia, some in Ethiopia. Some say he died in Sebastopolis, some in Jerusalem. Some say he was stoned, some he was beheaded, some he died peacefully at home.
We don’t know the truth about Matthias. But we do know that people talked. There are stories.
And if that happened to Matthias…
Something similar is happening in today’s reading. Today is Pentecost. And every Pentecost, we hear this story.
The community of believers is all together when there is a rush of wind and tongues of fire appear. And the Holy Spirit enters the believers and they begin speaking in other languages. A crowd forms around them, and everyone in that crowd hears what the believers are saying — stories about God’s deeds of power — in their own language. Parthians, Medes, Elamites, Mesopotamians, Judeans, Cappadocians, Pontusians, Asians, Phrygians, Pamphylians, Egyptians, Libyans, Romans… everyone hears the believers speak in their own tongue.
And some people in the crowd are amazed. “How is it,” they ask, “that we are hearing them speak and understanding them, each in our language? What does this mean?”
And a few of them say, “Eh, those people are drunk.”
And that’s weird. Think about that for a moment. Someone in that crowd hears the believers speaking and thinks, “Wait, those believers are Galileans, I am Phrygian, we don’t speak the same language, but I am understanding every word they say… they must be drunk.”
But I imagine that started spreading through the crowd. And while some of the people were amazed, others were saying, “Look at those people, they’re drunk. It’s nine in the morning and they’re filled with wine. What is wrong with them?” And a few of the people who heard that believed it. And they turned to others and said the same thing. And suddenly people were talking. There were stories.
And, I imagine, a few of the believers heard those stories. And they thought to themselves, “These people think we’re drunk! Maybe I should just be quiet. Maybe this strange spirit will leave me alone and I can be quiet and they won’t think I’m drunk and I don’t want them to think that.”
But then Peter stands up. Peter, who never quite got Jesus’ parables. Peter, who denied that he even knew Jesus during the crucifixion. Peter, who has sometimes been ill-prepared for his call and for life in general. That Peter. Peter stands up and says, “We are not drunk. It’s nine in the morning.”
And then he says this:
“In the last days it will be,” God declares, “that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy.”
And suddenly we know why people were saying that the believers were drunk. Power does not like prophecy. Power does not like visions. Power does not like dreams. Because prophecy is almost never on the side of the powerful.
You can ask Dr. King, who was one of the most reviled men in America when he was shot on the balcony of the Lorraine Motel in Memphis, Tennessee. You can ask the kids from Stoneman Douglas High School, who have been called crisis actors and pawns. You can ask the folks who have protested police shootings of Black people, who are called thugs and dragged through the mud. You can ask countless, countless others.
And you can ask Jesus, who was betrayed and arrested and crucified.
Power hears prophets and says, “they must be drunk… they are naive… they don’t know how the world works… they are demanding the impossible… they are dangerous… … …crucify them.”
Power does not like prophecy; because prophecy is almost never on the side of the powerful.
And that can be scary. Because when the spirit shows up, it shows up. As a rush of wind or tongues of fire, or a tug at our hearts. Whether we’re ready or not. And it we listen to it, people will talk. There will be stories.
If we put up a rainbow flag, people will talk.
If we put out a Black Lives Matter sign, people will talk.
If we march for our lives, people will talk.
If we point out that residents in Flint, Michigan, are still being asked to drink bottled water…
If we tell people that the work requirements being added to Medicaid are set up to affect Black residents and exempt white residents…
If we wonder aloud why so many Palestinians were injured or killed while the United States opened a new embassy in Jerusalem…
If we say that it’s wrong to say, about anyone, “they’re not human; they’re animals”…
If we talk about yet another school shooting, one that brings the bodycount for students higher than the one for members of the military this year…
If we are wild and dangerous and full of grace, people will talk. There will be stories.
And, as an aside, I do know the examples I just gave. I’m sure a few of you will be talking about me later.
And that can be scary. After all, we are people. We all want other people to like us. We don’t want to hear someone say — about us — “they must be drunk… they are naive… they don’t know how the world works… they are demanding the impossible… they are dangerous… … …crucify them.”
In today’s reading from Romans, Paul is writing to a church that he has never visited. He know that the church in Rome is struggling and suffering. And, oh, you should hear the things they were saying about the Christians in Rome. Oh, you should see the things they were doing to the Christians in Rome. And Paul reminds them that the suffering they are going through now is for a purpose.
You see, the whole of creation is groaning. It is in labor. And what is being made, what is being born, is amazing. It is nothing less than the kingdom of God. And while we can’t quite see it yet, all things are coming together for the good. And this suffering will be diminished to nothing by the glory of what is to come.
And if you want the challenge of being the church… if you want the challenge of following Christ… if you want the challenge of being filled with the Spirit… there it is.
If we are the church — if we are daring in our welcome; if we are wild, dangerous, and full of grace — then people will talk and there will be stories. And some people will say, “Who are these people? What does this mean?” And some people will say, “Eh, those people are drunk.”
And a few of us might say, “These people think we’re drunk! Maybe we should just be quiet. Maybe this spirit will leave us alone and we can be quiet and they won’t think we’re drunk and I don’t want them to think that.”
And maybe even I will say that. I’ll admit it. I want people to like me.
But that spirit is here whether we’re ready or not. When we don’t know how to speak, that spirit is speaking on our behalf. When we don’t know how to pray, that spirit is interceding with sighs too deep for words. When we don’t know what to say, that spirit speaks to us so that we may speak.
When we don’t know how to be, that spirit lifts us up and carries us.
That spirit — that very spirit that comes as a rush of wind and tongues of fire, that very spirit that brings prophecies and visions and dreams — stands with us.
And, yes, being a spirit-filled people is scary. It might even be a little dangerous. People will talk. There will be stories.
But that spirit — that spirit that makes some people ask, “Who are these people? What does this mean?”; that spirit that makes some people say, “Eh, those people are drunk.” — is the Holy Spirit that is giving birth to a new world of justice and mercy and love that we can barely imagine.
And that is the spirit that will see us through to the other side. And that is good news.
A week or two ago, I had a stress dream.
I was running late for Sunday worship. I couldn’t find any clean dress pants, so I threw on some jeans and a t-shirt and got in the car. And, in the dark, I started my drive to church. Now, in my dream, the road to church was long and winding and went through a cemetery and a small town.
And as I was driving through that small town, I saw a gas station. I looked at my gas gauge and — even though I was already late — I knew that I needed to stop for gas. And then, I looked at my clock… and I had forgotten about daylight savings time and it was already ten o’clock!
I was so, so late. And I was trying to think of how to walk into the end of the service in a way that wasn’t, y’know, completely embarrassing.
And then I woke up.
And I know dreams are never about what they’re about. But I think that this one was a manifestation of a really basic fear. A fear that most of us have. The fear that I don’t know what I’m doing, that I’m ill-prepared both for this call and for life in general, and that — at some point — I am going to mess up badly and be reliant entirely on the grace of God and this community to see me through.
Y’know… adulthood. And adolescence. And a fair amount of childhood. Being a person, really.
And, after that dream, I was happy to see this passage from Acts appear in the lectionary.
This story — this little bit of early church polity — takes place early in Acts. The background is simple: Jesus was arrested and crucified and buried. After three days, he rose. And, about forty days later, he ascended into heaven.
And this was set in motion by Judas, who betrayed Jesus. And it’s not surprising that, after that betrayal, he isn’t part of the community anymore.
But the eleven remaining apostles think that there should be twelve of them. There’s a seat empty. So they start the process of filling the position. The whole community of believers — about 120 people at that point — nominate two men: Joseph Barsabbas and Matthias.
We don’t know much about either of these guys. We know that they were with the community from the time of Jesus’ baptism by John until he ascended into heaven. And that’s a weird thing to say, since none of the apostles were at Jesus’ baptism. Jesus didn’t start picking his disciples until after he had been baptized and spent forty days in the wilderness. But the point is clear, Joseph and Matthias had been with the community for a long time.
Beyond that, we know nothing. We don’t know if they were educated. We don’t know what their professions were. We don’t know what their families were like. We don’t know what their qualifications were.
But the apostles prayed. And they cast lots. And Matthias became one of the twelve. He became one of the leaders of the early church. All because the dice landed a certain away. All because God said, “Matthias.”
And nowhere in this story — nowhere in this example of how the early church chose leaders — does Matthias get a say in this. He doesn’t volunteer. He doesn’t campaign. He doesn’t give a speech to accept the nomination. No balloons come falling down. The dice land a certain way. God says, “Matthias.” And that’s it. God chooses Matthias, whether he’s ready or not.
And beyond that, we know nothing. We never hear about Matthias again. He doesn’t show up in the New Testament again. And even the legends and traditions are hard to reconcile. Sometimes, he goes to Cappadocia. Sometimes to what is now the Republic of Georgia. Sometimes to Ethiopia.
Sometimes he dies in Sebastopolis. Sometimes in Jerusalem. Sometimes he is stoned. Sometimes he’s beheaded. Sometimes he dies of old age.
We simply don’t know what he did… or where he went… or whether he was a good apostle. All we know is that the dice landed a certain way and that God said, “Matthias”. All we know is that Matthias was chosen.
And, from the rest of the Bible, we know what kinds of people God usually chooses. They’re not the most qualified. They’re not the best of the best. They’re not earth’s mightiest heroes.
What they are, often, are people who are ill-prepared both for their call and for life in general, who are entirely reliant on the grace of God and their community to see them through. They are, often, people more-or-less like us.
And while I’m not sure that casting lots is the best way to fill leadership positions, there’s something important happening here. There’s something that I think we can all understand.
Sometimes it goes like this. Something needs to be done. The community pushes a couple of people forward. Maybe they’re even people who maybe, possibly, could do the thing that needs to be done. And God says, “that one.” And, suddenly, we’re standing in front of the congregation… chosen. Whether we’re ready or not.
And sometimes that thing that needs to be done is vacuuming the church, or getting communion ready, or providing special music, or leading a prayer, or reading scripture, or leading the time with young worshippers, or giving a sermon, or leading a meeting, or chairing a committee, or anything else.
And the fact is that the community doesn’t always push us towards the thing we think we’re good at. And God doesn’t always call us to the place that we’re ready to go. We just get chosen. Whether we’re ready or not.
And if that sounds scary… it is. And if it sounds amazing… it is.
And I know that because I’m standing in front of you this morning. And, if I can be a little vulnerable for a moment, sometimes I am scared. And sometimes I am amazed. And sometimes I am both of those things at once.
And while it might not sound like the greatest invitation ever, you can be, too.
This is one of the beautiful things about the church. In the church – in this community of people who strive to love each other as Jesus loved us – we don’t have to be afraid. We can rely on the grace of God and this community to see us through.
We can try new things… and grace will see us through.
We can heed God’s call… and grace will see us through.
We can be ill-prepared for for God’s call and life in general… and grace will see us through.
We can mess up badly…and grace will see us through.
And because grace will see us through, we don’t have to know exactly where we’re going. You see, just like we don’t know where Matthias went, there is no way he could have known where he was going.
He couldn’t know if he was going to Cappadocia, or what is now the Republic of Georgia, or Ethiopia. He couldn’t know if he would die in Sebastopolis or Jerusalem. He couldn’t know if he would be stoned or die peacefully at home. He couldn’t know what life would be like.
All he could know is that the dice had landed a certain way and that God had said, “Matthias.” All he could know is that he was chosen. And all he could do is rely on grace to see him through.
And we can walk forward – even when it’s scary – and know that God’s grace and the grace of this congregation will see us through. Even when we can’t find clean dress pants so we have to wear jeans and a t-shirt, and we have to stop for gas, and we missed the change to daylight savings time, and we are very late.
And we can rely on the God’s grace and the grace of the holy spirit even when it’s worse than that.
Previously, at First Congregational United Church of Christ.
A couple of weeks ago, when we were having our annual celebration of extravagant welcome, I preached on the beginning of the story of Peter and Cornelius. To recap, since it’s important:
Peter was an apostle of Jesus Christ. And he knew that the church was a community of Jewish people who followed the Jewish messiah who would restore the homeland of the Jewish people, who were the chosen people of the Jewish God.
But God had told a man — a gentile — named Cornelius to send men to Peter. And he did.
And to prepare Peter, God sent him a vision of unclean foods and told him, “What God has made clean, you must not call profane.” And Peter knew that this vision and this statement wasn’t about food… it was about people.
So, when the men who Cornelius sent to Peter showed up, Peter went with them (even though they were gentiles) and went to Cornelius’ household (even though they were gentiles) and preached the good news to them (even though they were gentiles).
And now we’re here. But, like any other time when there’s a good ‘previously on…’, we’ll get to that later.
In today’s reading from John, Jesus is giving his disciples a commandment. With a catch.
“Love one another,” he tells them, “as I have loved you.”
Now, Jesus isn’t saying this as a king to his people… or as a messiah to his nation… or as a master to his servants… or as a teacher to his students… or even as a pastor to his congregation. He’s saying it as a man to his friends. He has shared everything with them. But now he’s getting ready to leave them and it’s hard and all he wants is for them to love each other as he has loved them.
Now, we are in the season of Easter. Today is the sixth Sunday of Easter and we have heard the full story. We know that Jesus will be betrayed and arrested and crucified and buried. And we know that Jesus will rise. But this passage in John takes place before that. Jesus knows what is coming. And he knows that the disciples will rejoice in the resurrection. But he also knows that before they rejoice in the resurrection, they will mourn in the betrayal and arrest and crucifixion and burial. And he is preparing them.
What should they do when he’s gone?
“Love one another,” he tells them, “as I have loved you.”
And that’s a good commandment. But, as I said, there’s a catch.
“No one has greater love than this,” he continues, “to lay down one’s life for one’s friends.”
You see, God loved the world like this. God sent his only begotten son into the world, as flesh and blood. And that son suffered and died. And that son came into the world so that we might live through him.
And Jesus loved us like this. He was that son. He laid down his life. He came into the world so that we might live through him.
And all he wants us to do is love one another like that. So… easy, right?
Now, I think we established early in my tenure here that I am a nerd. And we all know that my day off is Friday. Which is a perfect combination because a lot of new movies — like, for example, Avengers: Infinity War — open on Thursday nights. And so, at noon a couple of Fridays ago, I was sitting in an IMAX theater with my 3D glasses and popcorn-for-lunch. And I was watching the greatest superhero team-up of all time fight some super-villains over the fate of the universe.
And… I like to imagine myself among those heroes. It’s a bit of escapism. Maybe Chris Marlin-Warfield, mild-mannered out-of-shape pastor, could put on a silly costume and fight intergalactic evil.
I think all of use have those fantasies. At least a little bit. We imagine ourselves as heroes. We imagine that we would run into the burning building, or towards the gunfire, or right at the intergalactic evil. We imagine that we would win the day for justice and righteousness. Even if it meant sacrificing ourselves.
And that’s easy to imagine. It’s harder to do. And that’s okay. I’m not going to ask you to run into a burning building or towards the gunfire. Because I don’t think that Jesus is saying something as simple as, “be the hero who dies saving everyone else.”
But I am going to ask you to run right at the intergalactic evil. Because I think Jesus is asking us to do something much harder than being the hero who dies saving everyone else. I think he is asking us to be the the heroes who live for each other.
When we see someone who is hungry, to give them something to eat. When we see a stranger, to welcome them. When we see someone who is in prison, to sit with them. If only for a moment, to lay down our own lives, and help someone else carry the burdens of their own.
Because God loved the world like this. He came into the world as this man Jesus. He walked alongside us. He carried our burdens. He laughed with us and cried with us and healed us. He was with us. And he still is. And he always will be.
And there is no greater love than this: to lay down one’s life — to lay aside one’s divinity and power and majesty — for one’s friends.
And that brings me back around to Peter and Cornelius.
You see, it is, in its own weird way, easy to lay down our lives for our friends. Our friends are exactly the kinds of people we would want to lay down our lives for. That’s why they’re our friends, right?
A long time ago, I was unemployed for a while and my friends helped me out. And when our friends have been down on their luck, Mariah and I have helped them out. It’s what friends do.
But God keeps expanding the circle of friendship.
When Peter delivers the good news to Cornelius and his household, God pours the holy spirit out on them. And the Jewish Christians who have come along with Peter were amazed. They couldn’t believe it. They knew that the church was a community of Jewish people who followed the Jewish messiah who would restore the homeland of the Jewish people, who were the chosen people of the Jewish God. And here was God pouring the holy spirit out on these gentiles.
God is widening the circle… and Peter sees it.
“Can anyone withhold the water for baptizing these people,” he says, “who have received the Holy Spirit just as we have?”
And they are baptized.
And… when Jesus is talking to his disciples — when he gives them that commandment — he tells them a deep truth. They didn’t choose him. He chose them.
And Cornelius did not choose God. And Peter did not choose Cornelius. God chose Cornelius and his household and poured out the holy spirit. God showed Peter that the circle of the chosen people was bigger than Peter thought. And I will insist that God has made that circle infinitely big. I will insist that God has chosen everyone. I will insist that the world is awash in the holy spirit.
And so when Jesus says, “love one another as I have loved you,” he is saying, “love everyone as I have loved you.”
And Jesus loved us like this. God laid aside her divinity and her power and her majesty for a world that she loved and that was broken. And God came into the world as one of us and walked alongside us and carried our burdens and laughter with us and cried with us and healed us. God was with us in the person of Jesus the Christ. And God is still with us. And God always will be with us.
And there is no greater love than this: to lay down one’s life for one’s friends.
Christ’s love is an ever-widening circle. And Christ calls us — Christ commands us — to let our love be an ever-widening circle. To love our friends. To welcome new people as our friends. To open ourselves up to new friendships. And to love those friends as Christ has loved us.
Or, to put that another way, Christ calls us — Christ commands us — to be the church. Hallelujah. Amen.
After college, I spent a couple of years working as a cook in a chef owned and operated restaurant in Galesburg, Illinois. And while it wasn’t going to win any Michelin stars, it was a good restaurant and one of the more upscale ones in Galesburg.
And it was a traditional kitchen… meaning that there was a lot of yelling and swearing and name calling and threatening. That’s part of kitchen culture. Paul Bocuse yelled. Auguste Escoffier swore. Marie-Antoine Carême probably called people names. Eugenie Brazier probably threatened people.
Chefs throughout history and throughout the world have done all of those things. My chef wasn’t nearly bad as chefs at other restaurants. But the people who taught him yelled and swore at him. And he yelled and swore at me. And, when it came time for me to oversee someone else in that kitchen… I yelled and swore at him.
Tony isn’t going to hear this or read this. But, dude… sorry. I mean, hurry up, but still… sorry.
Hurt people hurt people. It’s true in these middle-sized things like workplaces. We have entire cultures based around hurt people hurting people.
It’s true in the little things, too. I’ve woken up on the wrong side of the bed or started my day with a problem and I’ve taken that out on my wife or my coworkers or my dog or some random person on the road. They might have never even noticed, but it’s happened. Hurt people hurt people.
And, of course, it’s true in the big things. We all know that children who are abused are more likely to grow up to abuse others. We all know that the children of people who abuse alcohol or other drugs are more likely to grow up to abuse those things themselves. History is not destiny; any child can grow up to be healthy and whole. But the scars of the past have effects in the present, and abuse tends to create a generational cycle. Hurt people hurt people.
And one of the ways that hurt people hurt people is by convincing people that hurting someone is the same as loving them. We get a distorted view of love. We start to think that love is the same as lust… or fame… or power. We trade love for the illusion of love.
Today’s reading is from the First Epistle of John. Now, there are a lot of Johns. There the John who wrote a gospel. There’s the John who wrote Revelation. And there’s the John who wrote these three letters that are in our Bibles. And this is one of those letters.
And this John, in this letter, is writing for a reason. You see, there was a group of people in his community who were docetists. That’s the fancy theological word for the idea that Jesus’ body was an illusion. According to the docetists, Jesus didn’t really suffer; he didn’t really die. And they believed that they were saved. And they believed that they were loved.
And John wants his readers to know that these people are wrong. That they had traded Christ for the illusion of Christ. That they had traded love for the illusion of love.
John wants his readers to know that God loved the world like this. God sent her only begotten son in the world as flesh and blood. And that son suffered and died and rose and ascended and will come again. And that son came into the world so that we might live through him.
John wants us to know that this is God’s love; that God is this love. And everything depends on that. Because anything else is an illusion.
So, on the one hand, we have the love of the docetists. It looks like love. We might even be tricked into thinking that it is love. But it is an illusion. It is play-acting. It is a fantasy.
And, on the other hand, we have the love that John wants us to know: God’s eternal and extravagant love. The love that compels God to create the world. The love that compels God to redeem the world. The love that compels God to come into the world, as one of us, and preach a message of love even to the point of suffering and death.
Hurt people hurt people. Sometimes, hurt people distort our view of love. Sometimes, hurt people trade love for the illusion of love.
John has this strange turn of phrase. “Since God has loved us so much,” he writes.
Since God has loved us so much…
Since God has sent her only begotten son as flesh and blood into this world that she created, and that son lived and loved and suffered and died and rose and ascended and will come again…
Since God has sent his son into this world so that we might live through him…
“Since God has loved us so much,” John writes, “we also ought to love one another.”
Think about that sentence. We might believe that we should love each other because it’s the right thing to do. We might believe that we should love each other because whoever abides in love abides in God, and God abides in them, and we all want to be closer to God. We might believe that we should love each other because of some abstract principle.
Hurt people hurt people. And all of us — everyone in this sanctuary, everyone in the world — is a hurt person. Some of us are a little hurt. Some of us are a lot hurt. But every single one of us is hurt.
And all of us — everyone in this sanctuary, everyone in the world — hurts other people. Some of us hurt other people a little. Some of us hurt other people a lot. But every single one of us hurts other people.
And if we want to understand sin just a little, we can look at that cycle of hurt people hurting people. Of everyone being hurt and everyone hurting someone else.
And that’s why the good news is so important. That’s why it matters that Jesus isn’t just a story. That’s why it matters that the gospels aren’t just ancient works of fiction. That’s why it matters that Jesus’ life and suffering and death and resurrection aren’t just illusions. That’s why it matters that God’s love is real.
Hurt people hurt people. But… maybe… loved people can love people.
God loves us in this way. God creates and sustain and redeems a whole world. God comes into that world as one of us. God is born and lives and loves and suffers and dies and rises and will come again. God walks alongside us and shoulders our burdens. God laughs with us. God cries with us. God heals us. God is with us.
God loves us. God loves you. God loves me. God loves the butterfly in the garden and the wasp in her nest. God loves the tulip rising out of the flowerbed and the thistle in the field. God loves us. Really loves us. Really, really loves us.
And that opens up a world of possibility.
Hurt people hurt people. And we are hurt people. And because we are hurt people, we hurt people. But… because God loves us, we are also loved people. And because we are loved people, we can love each other. And not just each other, but everyone. We can love our friends and our enemies. We can love the butterfly in the garden and the wasp in her nest. We can can love the tulip in the flower bed and the thistle in the field. We can love.
Let me repeat that, because it’s that important: because we are loved people, we can love each other. And not just each other, but everyone. We can love our friends and our enemies. We can love the butterfly in the garden and the wasp in her nest. We can can love the tulip in the flower bed and the thistle in the field. We can love.
And I cannot think of any news better than that.