Sermon 18 October 2015 Mark 10:35-45 Proper 24 Year B

Sermon

May my words be your word and my heart rest in you as I speak, O Lord. In the name of the Father, and of the Son, and of the Holy Spirit. AMEN.

“You don’t know what you’re asking.” That’s what Jesus is saying this morning. This is what he says to James and John when they decide they need to sit at Jesus’ right and left hand when he comes into his glory. Jesus answers, “You don’t know what you’re asking. You have no idea. I’ve been talking but you haven’t been listening. I’ve been teaching but you haven’t been learning. I’ve been walking a road that leads to death and you missed the road signs.”

         James and John are interested in power and so is Jesus. But the power of Jesus as we have learned from Mark’s Gospel these last few weeks is the power of weakness. Jesus has taught us that

·      Power is dependence on God alone

·      Power is being God’s friend and companion to the least and the lost

·      Power is the ability to give freely out possessions and money to God

·      Power is being the person God created us to be

Jesus has taught us these last weeks that who we are and what we do as followers, as disciples, is an inverted and upside view of the power the world dangles in front of us each day. Jesus taught us to say no to the power that corrupts so we can say a deeper yes to his power: the power of weakness.

         I think I can hear some brains buzzing out there. Some of the buzzing sounds a low hum like this: The power of weakness is something I’m not interested in at all. I want to be strong, not weak! Weakness gets you nowhere. I want to be bold and powerful.

         And today, two of the disciples, James and John, ask Jesus for power: the power to sit at his right hand and at his left when he comes into his glory. They ask him this because they have either forgotten or ignored what Jesus has been teaching them.

Since we know the rest of the story, do you remember who really gets to be on the left and right of Jesus? Two bandits. Call them thieves or terrorists if you like. Who was on Jesus’ right and left hand when he died? Not the disciples who ran away when things got tough and they were in danger of losing their own lives. Not Peter who denied Jesus three times. Not Mary Magdalene and the other women who followed Jesus. Two thieves. Two deadbeats who’d led lives of crime and do doubt created suffering for others. And the power they received was to be hung on a cross on either side of the suffering savior. This is power?

         Yes, this is Jesus’ power. It is the power of willingness. The power of being willing to say no to the power the world asks us to seek and saying yes to the power of weakness. When we claim the power of weakness we claim the power of a Lord who gave his life as a ransom for many. He gave his all, every bit of himself from first to last, left to right, body and soul, to give up all so we might have all.

         And the ‘all” we have is the power of weakness. This is the power that if we are willing to claim it, is God’s to give and ours to give away. It is the power to retitle what we own as God’s, not ours. It is the power to give so our doors can be opened to an even wider world. It is the power to give so the mystery and majesty of our worship and the tenderness of prayer can be shared with those who need it. It is the power to give so children may learn and grow into God’s creation in joy and light. And it is the power to follow our Lord wherever he leads, not asking or denying but following.

         Can we drink the cup Jesus offers? Can we be baptized with his baptism? Can we embrace the power of weakness? You know as well as I do that what Jesus says is true. That among those whom we recognize as our rulers of the world lord it over us, and the great ones are tyrants over us. And yet Jesus calls us together to the power of weakness with these words: “But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”[1] AMEN.

The Rev Nicolette Papanek

©2015

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[1] Mark 10:43-45 (NRSV)

Sermon 11 October 2015 Mark 10:17-31 Proper 23 Year B

SERMON                                                                  

May my words be your Word and my heart rest in you as I speak, O Lord. In the name of the Father, and of the Son, and of the Holy Spirit. AMEN.

         Today is a time when the gospel can make us itchy and uncomfortable. Some of you are already cringing internally. Because ever since the gospels were originally read and talked about, preachers, interpreters and others have tried to take away or soften the voice of challenge in what Jesus says. Unfortunately, if we remove the voice of challenge, we also remove the voice of blessing. And the voice of blessing is what prods us to think about why we are uncomfortable.

         Jesus’ challenging voice is not easy for me to hear. And I imagine for most of you, Jesus’ voice is not easy to hear either. Some people might call Jesus’ voice our own guilt. Others might call Jesus’ voice the voice of a ridiculous and radical Christianity that no one could be expected to follow. G. K. Chesterton once wrote, “The Christian ideal has not been tried and found wanting. It has been found difficult, and left untried.” Yet this difficulty can be a blessing for us, if we are willing to really look at ourselves through Jesus’ eyes.

         Material prosperity was seen as a blessing from God during Jesus’ time. This is what caused the disciples to react with such astonishment to Jesus saying, “How hard it will be for those who have wealth to enter the kingdom of God!”[1] If a sign of God’s blessing was material property and wealth, then why wouldn’t a wealthy person have an automatic ticket to the kingdom of God?” 

         Wealth may indeed be a blessing for us, but what does this mean for the person who does not have that same material wealth? Does this mean God withholds blessing from the people who line up for free food? Does this mean God withholds blessing from the person who has no one from whom to inherit? Does this mean God has withheld God’s blessing from what we so often refer to as “those people:” immigrants, migrants, the poor, the under-educated, those with less of anything than we have? It can, if we subscribe to the same thinking of Jesus’ time: that the more we have, the more God has blessed us.

         What if we think of a blessing as something for which there is a need? What if we think of a blessing as something God has given us to give away? What if we think of a blessing as something for which we feel blessed, but which also has the potential to bless others?

         Does this make you uncomfortable? It certainly makes me uncomfortable. I think about all the things I have that I consider a blessing. Then I think about sharing them, and I am immediately sure I would rather keep them to myself. Yet if God has blessed us with these things, then how are we called to use these things? And if God has blessed us with these things, then how can we refuse to share our blessings, no matter what the blessings are?

         If I have the blessing of family and friends, does this mean I can be family and friend to someone who has none? If I have the blessing of a good job because of my education, does this mean I can help others who have no job and no education? If I have the blessing of good health, does this mean I can do something for others who are crippled by ill health? If I have the blessing of a beautiful, comfortable car, does this mean I can drive people who have no transportation or are unable to drive? If I have money can I in faith and generosity give to the church so God’s work can go on?

         You see what I mean, I expect. The big question becomes, are we truly blessed if we keep that blessing for ourselves? The challenge of this morning’s gospel is that we’re called to answer that question daily.

         You and I are made uncomfortable by knowing that Jesus asked this one man to go, sell all that he had, and give it to the poor. We can justify and argue and bargain with God, but the scripture still sits there, implacable, unmoving, staring at us with Jesus’ face looking out between the pages. It’s a face that today might say, “So you think you aren’t wealthy? How about going to globalrichlist.com? Put in your annual income and your assets and see just where your financial blessings come out on a worldwide scale.” I challenge you to do just that: globalrichlist.com. And be honest about your assets.

Jesus’ face stares back at us from between the pages of what we like to think is a book of old things that happened far away and long ago. But instead this is a living book. And in this living book is the face that says, “Do you believe you are blessed? What are you going to do about it?” In this book is the face of Jesus who says, “I walked the earth as flesh and died and rose again for you. What are you willing to do for me and for the sake of my kingdom?”

         In the not-too-distant future, this church will be asking you to reflect on just how blessed you are. And once you have done that reflecting, you will be asked to share those blessings by pledging an annual amount to this church. I can tell you from experience if you pledge with an attitude of scarcity and lack, your giving will pinch you. If instead, you pledge in the knowledge you are blessed and God’s abundance surrounds and sustains you, you will not miss what you pledge.

         Jesus’ face and Jesus’ words are indeed a challenge to us. His face and words make us uncomfortable. The blessing of our discomfort can prod us to take up his challenge. But this, above all, is what his face is: Jesus is the face of love. Jesus is the face of blessing. Jesus looks at us in the same way he looked at the man in this morning’s gospel: with love. Despite the man’s unwillingness to do what Jesus asked, “Jesus, looking at him, loved him.” His is the same face that looks at us. His are the same words that say to us: “Go, sell, give, follow me.” AMEN.

The Rev Nicolette Papanek

©2015

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[1] Mark 10:23b (NRSV)

Sermon 4 October 2015 Mark 10:2-16 Proper 22, Year B

SERMON                      

I sometimes think the gospel ought to come with a warning attached. You know, like the warnings on cigarette packets or wine bottles. Today’s Gospel warning might read something like this, Caution: the following text is not meant to be personal. Perhaps we could arrange for a sign on the back so when Deacon Beth raises the gospel book you’d see the warning. It could read: Nothing personal, folks.

Because the gospel we heard today is something we think is all about us. We take it literally and personally. Most of us know the divorce statistics. We may even be part of those statistics. Those same statistics tell us more than half the adults here have been divorced at least once. We’ve gotten divorced. We have friends who are divorced. Our grown children may be divorced. Our parents may be divorced. Or more simply, we know someone who is divorced, is going through a divorce, or contemplating a divorce. Most of us hear this passage and sit there hurt, or angry, or ashamed. If not for ourselves, then for someone we know. Doesn’t Jesus understand what we went through? Doesn’t he understand what our parents, children, or friends went through?

Well, here’s the deal. Yes, he does understand, but Jesus isn’t talking about divorce and you. And he isn’t talking about divorce and me either. And he isn’t talking about divorce and your family or friends.

This is a question about the law. It’s global rather than personal. And yet, it is personal in the sense that Jesus takes an opportunity to teach us how to live with one another in community.

Look at the context here. How does this passage begin? “Some Pharisees came, and to test him (Jesus) they asked, ‘Is it lawful for a man to divorce his wife?’”  It’s about the law, folks. Jesus isn’t having a nice chat about whether or not someone should get divorced, he’s being asked to play judge and jury about the legality of divorce, rather than the personal.

In Jesus’ time there were varying opinions on the legal aspects of divorce. And it wasn’t about whether or not divorce was legal; everyone pretty much accepted that it was. It was about under what terms the divorce could take place.

In his usual way, Jesus changes the emphasis. He takes a question about legality and turns the emphasis to relationships instead. That’s why Jesus talks about Genesis rather than focusing on the question. He’s reminding us of God’s original intent for us, which is to be blessed by our relationships.

And why does Jesus then talk about adultery, which may also seem personal to some? Because he’s reminding us again of something we seem to have forgotten, especially in our society. Years ago, when you met someone, you spent time together. You got to know them by having coffee together, or lunch or dinner, or taking a long walk, or strolling through the park hand in hand. Now, when we meet someone, unfortunately the first thing many people do is get physical. That’s as close as I’m going to describe – at least from the pulpit – what happens in most relationships. We don’t teach people anything but “Just say no,” whether it’s drugs or sex. (Oh! She just said sex from the pulpit!)

So I wonder what would happen if we actually told people what it’s like to have a loving physical relationship with someone, and how that bonds you to the person in a way that other things do not? When two people engage in that physical, emotional, and spiritual relationship and they break up, it’s as though their flesh is torn. No wonder Jesus calls it adultery. One of the definitions of “adulterate” is, “to make inferior, impure, not genuine, etc. by adding a harmful, less valuable, or prohibited substance.”  And the intention of our Creator God from the beginning is that we have those relationships in such a way that they help us to thrive and be interdependent with one another. But does God want us to stay in relationships that are harmful to us? Of course not!

The other thing Jesus is telling us here is that this is about our communities, the places in which we live and worship. Again, nothing personal except it is part of our responsibility. Jesus uses the Pharisees’ question to point toward the purpose of the law. The purpose of the law, in fact all law in its original intent, is to protect those most vulnerable.

In Jesus’ time when a woman was divorced her status changed entirely. She was generally poverty-stricken. She lost her standing in society. Her good reputation was gone. So Jesus is deflecting this question by asking how men of his time could treat divorce like a convenience when what it does is adulterate our Creator God’s plans for us and our relationships. And, it makes those most vulnerable even more so.

Up until now the whole conversation has been about divorce. But now the subject gets changed to those most vulnerable: women and children. Once again, Jesus looks for and blesses the most vulnerable: the children. He blesses those with no protection, those treated as a commodity.

And so, in the end, what we have here this morning really is good news. The only warning label we need on the Gospel book is “Listen Carefully.” Because the good news is that the community of Jesus is a place you can come when you are most vulnerable, most broken, and most bereft of blessing. You and I have a place here because no matter how imperfect, or inadequate, or incomplete we are, this is the place to be. And it’s the place to bring your friends, no matter how imperfect, or inadequate, or incomplete they think they are. You know, St. John Chrysostom had something to say about this: “Enter into the Church and wash away your sins. For there is a hospital for sinners and not a court of law.”  This is the place to be healed, to be renewed, and to be blessed. AMEN.  

The Rev Nicolette Papanek
©2015

Proper 21 Year B Mark 9:38-50

Sermon 

May my words be your Word and my heart rest in you as I speak, O Lord. In the Name of the Father, and of the Son, and of the Holy Spirit. AMEN.

         Sometimes Jesus can be really annoying. This is one of those times. Today’s Gospel seems to switch back and forth from one scene to another. Just what’s going on here?

First the disciples get upset because someone casts out demons in Jesus’ name but isn’t a follower of Jesus. Then Jesus starts talking about putting stumbling blocks, or roadblocks in front of someone. And then he tells us to cut off actual pieces of ourselves to keep from stumbling. Now I ask you, if you cut off your foot because it caused you to stumble, don’t you think you might stumble even more?

So annoying; but thank you Jesus for waking us up with your ridiculous and outlandish statements! Jesus is being annoyingly ridiculous to get us to think. And so, he winds up today by telling us we’re going to be salted with fire and to be salty ourselves.

         To talk about the first part of today’s Gospel, do you think the disciple John might be jealous? Might he have been upset that the person casting out demons was more successful than the disciples were? I think there was a little envy going on. “Look Jesus, what’s the deal here? Here we all are, faithful followers of you, and this guy who isn’t even one of us is more successful than we are. What’s up with that?”

         How does this manifest itself in the church today? One of the primary ways it shows up is how we respond to leadership. Most of us think we would never use that time-honored phrase, “We’ve always done it this way.” Nor would we be so rude as to say, “We’ve never done it that way.” We might not actually say it, but it’s often our actions in response to a new member, a younger member, a newly-on-the-scene clergy person, or someone we view as an outsider. How we respond can mean the difference between the recognition and honoring of new ideas and a new spirit or, the deafening silence and inaction that follows, “We’ve always done it this way.” Or, “We’ve never done it that way before.” Talk about losing the saltiness of salt! That’s the simplest way to go about it. You’re not one of us so you have no business having ideas here. In the words of that old military and law enforcement expression, “You haven’t earned your stripes yet.”

         There is also a way to refrain from disturbing the settled way of a church by simply not supporting or encouraging a new idea or action by what we do once it has been proposed. We may not openly discourage it with our words, but we fail to actively support it with our actions. Ideas, programs, new classes, ways of tackling administrative bottlenecks, all rise up. But often they sink back into the daily mud by how people support them, or not, with their actions rather than their words.

It makes me think of the times in scripture when Jesus asks someone before healing them, “Do you really want to be healed?” or “What do you want me to do for you?” Wise of Jesus to ask, isn’t it? What a pity we often support and encourage someone with a new idea or way of doing something and then gradually withdraw our support through our lack of presence, our inability to decide we really want to be healed from the old unsuccessful way. No wonder new people with new ideas and new energy often drift away.

But we would never do that, would we? We would never be a stumbling block to one of these little ones who want to believe in Jesus. We would offer them that cup of water, wouldn’t we? We would offer them that cup that overflows and blesses and listen to their prophesying in our midst. We would support, encourage, and take action to keep their new ideas alive and thriving. Wouldn’t we?

Jesus was all about empowering rather than controlling. If we want to follow Jesus, that’s what we need to do. Never mind control. Empower! Do we want to control what’s happening by saying with words or actions, “No, you can’t do that”? Or, do we want instead to ask, “What do you need to get that done?” And then, help the person gather the resources they need to accomplish that new thing.

That’s how we get salty, my new friends in Christ. We let go of control and empower instead. We preserve ourselves by being salty, by honoring the flavor and goodness of all the meals we’ve had in the past. And, we renew ourselves by tasting and seeing the new meals offered among us by supporting, encouraging, and acting to move into a salty, well-flavored future. 

I'm going to ask you to do something this morning to remind us all we're called to be salt. Jesus tells us we're to be salt and light to the world. So here is a basket full of salt. I'd like you to pass it from one person to another. And as you hand them the basket, take a pinch of salt between your fingers. Ask the other person to open their hand, and as you place the pinch of salt into their hand, look at them and say, "Be salted!"

(I did this to the person nearest me and then waited patiently while the entire congregation passed the basket from person to person, placed a pinch of salt in the other person's palm, and told them, "Be salted." I noticed some people said, "Be salty," and there was good laughter throughout the congregation. People didn't know what to do with their salt and I told them it was okay to put it back in the basket before they passed the basket along. I finished by asking them to seal the deal by being very un-Episcopalian and to say a nice loud "A-men" to end the sermon, and they responded with great gusto.)    

The Rev Nicolette Papanek

©2015