Best Seats

Mark 10:35-45

            Be careful what you ask for. 

            James and John, for example, we can fairly guess, had no idea of what they were saying when they rather glibly answered Jesus, “We are able” when he asked them if they were able to drink the cup that he would drink or be baptized with the baptism with which he was baptized.  That cup and that baptism would most definitely take them to and through suffering and good deal more.  All they knew was that they wanted two good seats in glory.  It seemed simple enough.  You know what you want; go for it. 

            But life is not so simple.  Neither is the life of Christ nor the life in Christ.  Mark’s gospel is particularly concerned with suffering, especially suffering that comes along with persecution.  Best we can tell, Mark was motivated to write his gospel to encourage a young church experiencing its first wave of big-time persecution.  And you know what that means.  It means that people were busy looking for ways to survive, because that is what every living thing is always trying to do.  And the quickest way to survive persecution is to flee it.  If that doesn’t work, renounce whatever cause it is you are being persecuted for.  Mark puts into perspective what it is about Jesus and his cause that actually makes suffering worthwhile, to put it bluntly.   Mark wants his readers to understand that Jesus is in fact the Son of God, and thus the Truth from which there is no fleeing, and thus the ultimate reason for giving one’s heart and soul and life to follow this Man.  Mark wants us to see that Jesus’ own journey led him to suffering and death, and that anyone who follows him can reasonably expect to go through the same thing.

            There is not a one of us here today that is not interested in suffering, principally in how to avoid it.  But how real is the threat of suffering brought on by persecution?   That depends.  A great many Christians in this country frequently imagine themselves to be persecuted, victimized.  What they generally mean is that they resent the fact that they cannot impose their will and their religious values upon the rest of American society with impunity.  That people with different religious ideas and customs as well as those with none are protected by the Constitution in this pluralistic, designedly secular society is onerous to them to the point that they flatly deny that this is a secular society at all.  Limits to what one can do in the name of one’s religion does not equal persecution.  But there are other pieces of contemporary life where persecution raises its head.  Bullying, for example.  My heart breaks when I read the too plentiful stories about kids who don’t fit in with their peers being bullied and badgered, sometimes to the point of suicide, or sometimes murder.  Not only kids but a great many adults are persecuted for being lesbian, gay, or transgender.  Ethnic minorities are persecuted simply for being who they are.  Race inspired persecution is something ingrained in societies and cultures the world over.  Pogroms and genocide, not to mention the slaughter of people who dare to dissent from authoritarian overlords, are no less common now than they ever have been, and are possibly increasing.  Hate groups in this country alone grew from 602 in 2000 to 1018 in 2011.  While they do not document a growth in persecution per se, these figures suggest that for a great many people in this country, the possibility of being persecuted as well was the possibility of being a persecutor is by no means insignificant.

            But general persecution, even persecution for one’s political beliefs or one’s sexual orientation or one’s racial identity, is not what Mark is talking about, though it might be connected.  Mark—and Jesus—are talking about persecution, and thus suffering, for “righteousness’ sake,” for the sake of the gospel, for the sake of the Kingdom or reign of God.  An example of this today might be the suffering that a person undergoes precisely because that person takes on the forces of hate or stands up against inequality or organizes people to fight injustice or speaks up for those who are easy prey to the powers of hate and evil.  When we begin fighting oppression and injustice, speaking up for those who are essentially voiceless, threatening power structures, then quite likely we have begun doing exactly what Jesus was talking about when he talks about denying ourselves, taking up our cross, and following him. 

            I say “quite likely” for two reasons.  One is that not everyone who fights against injustice and oppression or who strives for justice and peace is or wants to be identified as a follower of Jesus.  To my mind, that is quite all right.  “They who are not against us are for us,” Jesus once said.  In other words, the cause of Jesus—the Kingdom or Reign of God—extends beyond the particular dues-paying adherents of Jesus.  The cause of Truth is single but its forms are manifold and its supporters far flung throughout the world and history.  The other reason is that those who pick up the sword of righteousness to strike against evil sometimes become more enamored of the sword than they are enamored of righteousness.   Those who strive against powers and principalities run the risk of becoming more self-righteous than righteous.  That is not to say they ought not to run that risk.  But the only way around the danger is to become consciousness of it, and to invest considerable energy in cleaning oneself of pride and self-justification.

            Are you beginning to see how James and John had no idea of what they were asking?  Not only were they asking for places in a kingdom where places don’t matter except in relation to selfless service, but they had no clue about the kind of courage involved in risking precisely the kind of suffering that Jesus himself had multiple times predicted would result for him.

            But we have left something dangling here, haven’t we?  What about generic suffering, suffering that is not a product of persecution, suffering that has nothing much to do with relinquishing one’s place for another, or being a willing slave, or giving one’s life as a ransom?  What about difficult, even torturous suffering, that comes to many of us simply because we are living, vulnerable creatures in this universe?  You and I would like for there to be a guaranteed way to avoid that pain and suffering, and we would pay handsome sums to buy that way if we could.  But we know better.  We know that we are not immune to suffering.  We have the choice of blaming God, protesting our innocence, railing against the injustice of the universe, or hunkering down and taking what comes.

            To be honest, I need to hear something more than either that I will suffer (I already know that) or that I might be persecuted (I know something about being bullied at least).  I get that living in the Kingdom of God means giving up self-centered competition, letting go, living life by a completely different standard from that of the world’s default.  I understand that the issue is how well I follow my Master’s example in serving rather than being served.  But what I want to know is how living in the Kingdom actually makes a difference in the way I respond to suffering, whatever form it might take.  I want to know what I do in order to “drink the cup” which Jesus drinks and to “be baptized with the baptism with which he is baptized,” which I take to mean his willingness to follow his deepest Self, consonant with his Abba’s will, wherever that took him.  How do I do that? 

            As I look back on it, I got from early childhood a very clear message—not least from the preacher of my childhood—that God was a God I could trust.  I did not have to fear being deserted by God.  I did not have to worry about whether God loved me.  And I did not have to do more than speak the holy name itself than I had the full attention of all heaven.   I suppose, as a kid in an alcoholic family, I needed that kind of assurance, because God knows at times life was terrifying, uncertain, to the point of being almost unbearably painful.  There have been some—a few—times since then that I have had to draw on all the resources I could summon in order to get me through.  I imagine that before my time on earth is up, I will have other valleys to go through, nights of sweat, and days parched and barren.  I do not know, as you cannot know, what the future holds. As Thomas Merton once prayed, “ My Lord God, I do not see the road ahead of me.  I cannot know for certain where it will end.  Nor do I know myself, and the fact that I think that I am following your will does not mean that I am actually doing so.  But I believe the desire to please you does in fact please you, and I hope I have that desire in all that I am doing. I hope I never do anything apart from that desire.  And I believe that if I do this, you will lead me by the right road, though I may know nothing about it.  Therefore will I trust you always, though I may seem to be lost and in the shadow of death.  I will not fear, for you are ever with me and you will never leave me to face my perils alone.” 

            A young friend of mine, a singer, told me this week that when he is passing through times of great challenge and tribulation he sings a particular song that anchors him.  I said that I did not know his song, but that I had one of my own, a hymn that I have been singing for years. 

            I know not what the future hath

              Of marvel or surprise,

            Assured alone that life and death

              God’s mercy underlies.

           

            And if my heart and flesh are weak    

              To bear an untried pain,

            The bruised reed God will not break

              But strengthen and sustain.

            I know not where God’s islands lift

              Their fronded palms in air;

            I only know I cannot drift

              Beyond God’s love and care.*

            Find your song to sing, one that will keep you anchored, centered.  And, freed of worry and anxiety, look about you, not for the best seats in glory, but for someone who needs you.  They are not all that far away.

* John Greenleaf Whittier, "I know not what the future hath," in The Hymnal 1940 (New York: Church Publishing Company, 1940), 441.

© Frank Gasque Dunn 2012

Insecurity Check

Would that the Bible only said what we wish it did! Truth be told, the most ardent biblical fundamentalist secretly wishes that the story of the rich young ruler, the traditional name given to the character in today’s gospel, really didn’t say what it does. So what do we do with Bible stories and pronouncements of Jesus that we viscerally disagree with? We doctor them up so that we can agree with them. Or, I suppose, alternatively, we just choose not to listen, telling ourselves that it can’t matter much anyway.

Most of the time a sermon addresses the obvious. Today I want to address something not so obvious. Rather than look at the rich young ruler (so called because Matthew says he was young and Luke says he was a ruler and all of them say he was rich), who to my mind is a very attractive fellow—Mark says that Jesus, looking on him, loved him—I invite you instead to study the disciples. Mark pictures them as within earshot of the conversation between Jesus and the young man. He does not tell us if the disciples were paying attention or not, or how they reacted to the incident, whether shocked or nonchalant. What Mark does tell us is that Jesus uses the incident as a “teaching moment.” He looks around and says to his disciples, “How hard it will be for those who have wealth to enter the kingdom of God!” And the disciples are astonished, perplexed, puzzled at his words. Why? Some things never change. And one of them is that cultures the world over fix it so that the rich and powerful appear to be the darlings of God. People get to believing that. Hence we get the religion of prosperity, which you may see in full display in the religion section of Barnes and Noble or on a special book rack in your local Giant. Get close to God and you will prosper: that is the message. And the corollary is if you prosper, you must be close to God. To tell a rich person today (and, by the world’s standards, everyone in this church today is rich) that wealth blocks the doorway to the kingdom of God does not go down any better than it did in the first century. The decks are loaded in favor of the rich, and everyone with any gumption knows it.

So what is with Jesus?  Well, let’s not ask that question, at least not yet. Let’s ask another one. What is with the Kingdom of God? That is what this story is really about. Wealth would not be important at all if it weren’t somehow implicated in keeping someone out of this utterly desirable “kingdom.” Well, in the first place, what Jesus calls the “kingdom of God” is not a piece of geography either in this world or in any other. It is not “heaven” if by “heaven” you mean life after death. Even in Matthew’s gospel where the phrase “the kingdom of heaven” is used, neither Jesus nor the gospel writers are talking about the afterlife. The realm of God, the commonwealth of God, the reign of God is a transformed life, a transformed world, a re-created society of re-created persons. The domain of God is a vast realignment of relationships, a rearranging of values, the Ace played that whisks away the tricks of humans to protect ourselves, to insulate ourselves, to survive.  First among those tricks is acquisition. Whatever we acquire, we tell ourselves, is what will help us to live, to win, to be acceptable, and ultimately to survive, maybe even to be like gods. That is what snatching that fruit in the Garden of Eden story is about. That is why Pharaohs were buried with their treasures. That is why the poor spend the few crumbs they have on lotteries, not out of desperation so much as to participate in a society that tells them relentlessly that to acquire is to survive. That is what drives the drug trade, what fuels organized crime, what our entire political system is built on. That is, in fact, what most—not all—people mean when they talk endlessly about “the American dream:” it is the dream of acquiring what one wants and thinks one needs in order to be successful. 

A quick reading of the gospels will reveal
the difference between the Cross and Money

This trick of acquiring tricks us into thinking that not only things but spiritual qualities can be acquired, like outfits in a wardrobe or necklaces in a jewelry box. Hence, we not infrequently imagine, as does the man in the gospel story, that we can rack up spiritual points too. “I have kept all these commandments since my youth,” we might say. We are in good shape. We have the grades to prove it. 

That is the way our human world is constructed. And that is why the disciples are so shocked when Jesus says that it will be hard for those with riches to enter the kingdom of God. That kingdom is a present reality. It is here. It is now. It transcends time and death for sure, for it is clearly not of this world. But God has pitched tent in the field of human history and started serving a huge banquet in that tent, to which you have been invited. The only hitch is you have to go through certain “insecurity” procedures to get in. Empty your pockets. Take everything out of your briefcase.  Computers, iPods, iPads, iPhones, checkbooks, stocks, bonds, insurance, licenses, diplomas. No belt, no shoes, no backpack. 

What might an "insecurity check" look like? 

I’m not even sure that to get into the kingdom we can hold on to our rings and earrings. I’m not even sure that we can hold on to our clothes! (Now are you beginning to get nervous?) Seriously. Jesus was not joking when he said, “Except you become as children, you will never enter the kingdom.” Nor was he joking when he told one person, “You must be begotten from above,” meaning, “You have to begin all over again.” The realm of God is lived wholly differently.

Jesus does not say that it is impossible for the rich to enter the kingdom, but rather that it is quite hard for them (us?) to do so. Some point out that the little tiny passageway in a Jerusalem gate big enough for one or may two small persons to walk through, called a “needle’s eye” is what Jesus meant when he imagined stuffing a camel into one. The camel would hardly think it a possibility, or even a good idea, but rather a stupid thing to try (if I may speak for camels). But I think Jesus probably meant something more like an actual camel being squeezed through something as small as a real needle’s eye: not only is it hard, it is something you just don’t really have any business trying to do.  It does not fit.   

So what does fit? What is fit? Who is fit for the domain of God? Believe it or not, you are. You get to choose what you will do when you go through “insecurity” checks. Just like the rich young man in the gospel story, you and I may either empty our lives and ourselves, or we can go away grieving because it is just so hard to do that. Either response, of course, assumes that we really want to live the life of God. You must be thinking, “So where is the good news in any of this, especially for us relatively affluent Americans?” The good news is that all things are possible to God. And this generous, loving, beneficent God who sends rain on the just and unjust alike, has no agenda to kick you out or keep you out of God’s life. It is God’s good pleasure to give you the kingdom, as Jesus once put it. Nothing that I read in the gospel or elsewhere tells us that Jesus gave the young man twenty-four hours to dispose of all his possessions. What might have happened if he had said, “OK, Good Master, I’m going to start today. Don’t know how long it might take me to get there—but let me get started.”  That is not in the Bible, but suppose it were. Might the young man have ended the story differently?

Niko Katzanzakis' epitaph:
 "I hope for nothing, I fear nothing; I am free."

I once was reading a book which suggested that it might be a good idea to go through my house and look at all the things I was attached to with the thought of giving them away. So I did. At first it scared the bejeezes out of me. I looked at paintings I adored, furniture I treasured, and cases and cases of books I could never live without. I imagined myself giving a particular painting (still my favorite) called “The Juggler” to a young man in my parish who was a pretty good juggler. I imagined parting with my books, and giving away Mama’s antique love seat. Just the very thought of doing all that began to make my heart feel lighter. I took a step that day towards the kingdom. Since then I have discovered what the sages of the world have long been saying—that letting go is the only human problem there is, and when we do it we begin to approach that splendid place of nothing which is true freedom. Katzanzakis’s tombstone bears the words, “I hope for nothing, I fear nothing, I am free.” That, ironically, is what the kingdom of God is about, and why it is that at the center of our faith stands a naked man on a cross. That cross hangs over our altars and over our doors because at every possible entrance to the kingdom we are reminded that the quintessential quality of God’s life is giving—giving one’s life—profligate, prodigal, limitless giving. And we generally don’t become like God in one leap, but rather in incremental steps. Two per cent of our income this year, five next year, ten in a few years, and more and more as time goes on in proportion to how much we are blessed to get. We take a step and get better at it. We take another step and get even better at it. Then we begin to feel the joy. We find ourselves tipping waiters more generously, looking for causes that we can support to make our world better, seeking out occasions to affirm a young person or to support an older one. Step by baby step, we have become children, taking on the characteristics of our Creator Parent.  

Then one day, when Jesus turns and glances at us, we might find it in us to speak this truth: Lo, we have left everything and followed you. And that day will be the day that we will truly have come home to that surprising kingdom where many who were last shall be first.

"His disciples said, 'When will you become revealed to us
and when shall we see You?' 
Jesus said, 'When you disrobe without being ashamed
and take up your garments and place them under your feet
 like little children and tread on them,
then [will you see] the Son of the Living One
and you will not be afraid.'"
Gospel of Thomas 37

A sermon based on Mark 10:17-31, Proper 23 Year B of the Revised Common Lectionary

© Frank Gasque Dunn 2012, revised 2018

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Child's Play

            I miss having little children.  I miss the trips we took when my two daughters were small.  We figured out within a few years that long trips, like the ones we frequently took from Connecticut to Virginia, went much better if we could start at about four o’clock in the morning while the girls were still sleeping.  After we packed the car, I would lift each one of them from their beds and carry them out, packing them carefully into the back seat.  With luck, we would hit New Jersey or maybe even Maryland before they woke up.  From the back seat every once in awhile came complaints.  Somebody was kicking somebody else.  “Make her stop.”  One morning about the George Washington Bridge we heard, “Stop.”  Silence.  “Stop it.  Now.” One of us parents checked to see what the problem was.  “Mom, make her stop!”

            “Stop what?”

            “Make her stop breathing.”

            Jesus’ disciples were not children, but they apparently had their difficulties with each other on trips.  Several references in the gospel refer to an argument that apparently was fairly serious.  The issue was who was the greatest.  In Luke’s account of the last supper, a quarrel broke out among the disciples there about who was the greatest.  Did they squabble about this all the time?  I don’t know.  What I do know is that if they did, they were not alone.  Human beings seem preoccupied with that question and frequently worry about it, fight about it, and spend enormous time and sums of money trying to make sure that one’s status is secure and protected.  All of these efforts are versions of the argument about who is the greatest.  I suppose we won’t be through with it until some Cosmic Mom or other actually makes our competition stop breathing.

            There is a difference between acting like children and becoming children.  To say that an adult is acting like a child is not exactly a compliment, and Jesus might well have put his disciples down by saying exactly that to them, had he wished to slap their wrists for wrangling with each other.  But instead he uses a child as a model, a touchstone for aspiration, a living example of what the Reign of God is like.  Mark’s story has it that Jesus, having taught his disciples privately about his own impending passion and death, responds to their arguing about who is the greatest by saying, “Whoever would be first among you must be last of all and servant of all.”  Then he takes a child and places it first among then, then takes the child into his arms and says, “Whoever welcomes one such child welcomes me, and whoever welcomes me welcomes not me but the one who sent me.” 

            Matthew’s story is a bit different.  There, Jesus predicts his passion, and as in Mark, comes to Capernaum.  When they arrive some of the temple tax collectors approach Peter asking if his teacher pays the temple tax.  Peter says yes.  A bit later, at home, Jesus asks Peter, “From whom do kings take toll or tribute?  From their children or from others?”  And Peter says, “From others.”  Jesus says, “Then the children are free.”  Clearly he is referring to himself and his band of disciples and possibly others who identify with him.  But he does not stop with that.  He tells Peter to go cast a line into the sea, and to open the mouth of the first fish he catches where he will find a coin that he can use to pay the temple tax.  Now there’s a great story for you!  It is one of the places in the gospel where Jesus’ sense of playfulness is fairly obvious—unless of course you prefer to imagine Jesus as deadly seriously about everything. 

            And that may have something to do with what follows, this playfulness.  For, in Matthew’s story, the disciples then come up to Jesus and ask him who is the greatest in the kingdom of heaven, a question that seems to have enchanted them endlessly.  Jesus responds by calling a child, whom he puts in the middle of them, and says, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven.  Whoever becomes humble like this child is the greatest in the kingdom of heaven.  Whoever welcomes one such child in my name welcomes me.”  He then goes on to say that anyone who puts a stumbling block before one of these “tiny little ones” would be better off to have a great millstone draped around the neck and be drowned into the middle of the sea.”  Now that sounds pretty serious.  Jesus is not joking when he warns against being stumbling blocks to “little ones” who give their hearts to him.

            Luke’s story is much like Mark’s.  There the disciples are arguing about who is the greatest and Jesus, knowing what the argument is about, takes a child, places it by his side and says, “whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the tiniest one among all of you is the greatest.” 

            John has no story about any of this, but does have a major story about Nicodemus, a leader of the party of the Pharisees, coming to him for a conversation.  In that dialogue, Jesus tells Nicodemus that the way one enters the kingdom of God is to be born “from above,” and he speaks of that birth as birth by “water and Spirit.” 

            Take all of this together and you begin to see a pattern.  First of all, Jesus is not talking about what takes place in an afterlife.  To think otherwise is completely to miss the point of the disciples’ question as well as Jesus’ response.  No doubt Jesus expected the cataclysmic end of history as we know it, and the beginning of a new creation.  But for Jesus the “kingdom of God” is a matter of right relationships, between God and humans and among humans and other humans.  The substance of the kingdom is life lived differently.  It involves a radical change.  It entails total transformation.  No person on the planet more aptly depicts that state of the kingdom than a child.  Why?  Don’t be fooled by the romantic and sentimental notion that some people have that children are innocent, or that they are obedient.  Anybody who has been to elementary school (or pre-school, for that matter), or anyone who has had children knows that children are hardly innocent past being able to walk and talk, and are born naturally and totally self-centered for survival purposes.  And anyone who has ever been in charge of children knows how all children are naturally obedient.  What Jesus is saying here is that children are powerless.  His argument is precisely that the child does not count.  The child is “last and least.” 

            You and I don’t understand that because in the two millennia since Jesus, thanks to a God who did not in fact bring the world to a screeching halt, we have made some progress in treating children at least somewhat and sometimes a bit better than they were treated back then.  But in Jesus’ day and for a long time afterward (and still in some parts of the world today) children are absolutely without power or influence or station.  And his point is that if we want to share the life of God, we need to divest ourselves of status, image, privilege, and all the things like money and possessions and influence that prop up those things. 

            I think he means something else as well.  I think he quite possibly means that the kingdom of God is more about play than it is about working for rewards.  Now I could be wrong, but I consistently notice one thing about children no matter who they are.  And that is that they are forever playing.  They play with toys even if they have to make them. They play roles. They play little games seeing how far they can walk on edges without falling.  They play with things in their mom’s pocketbook when she is trying to check out in front of me at Giant.  They walk down the street playing with things that bounce or roll or make noise.  Adults generally don’t play quite the same way.   In fact it can be said of many adults that we simply have forgotten how to play.  We take ourselves seriously.  We “play” the stock market or we “play” music or we “play both ends against the middle.” See what I mean?  Sometimes our plays are deadly.  And I think that none of that has a place in God’s realm.

            Robert Quinn, in his book Building the Bridge As You Walk On It, contrasts the normal state and the state of leadership.  In the normal state we tend to be driven by our egos, putting our interests ahead of others’.  We are internally closed, wanting to stay in our comfort zones, denying external signals for change.  We tend to definite ourselves by how we think we are seen and by how well be achieve.  And we like comfort, much preferring so solve problems that get in the way of our comfort than living in something besides a reactive state.  Quinn posits that there is another way to live, which he calls “the fundamental state of leadership.”  When we live in that state, we transcend our egos, and begin to put others’ welfare above our own.  We move outside our comfort zones and being risking, seeking real feedback, moving towards higher levels of discovery and awareness.  We move towards examining our own hypocrisy, closing the gaps between our behavior and our values.  And we are purpose-centered, full of energy, pursuing meaningful tasks. 

            Now that might not sound much like children to you.  But I wonder if what Quinn is driving at isn’t quite close to the irony of what Jesus is saying about welcoming children and becoming like children and being born from above.  I wonder if we don’t see in all this a connection between his prediction of suffering and death and the ironical argument among unreconstructed disciples about who is the greatest.  Life in the kingdom, or eternal life, or the life of God, or the Presence of heaven, has to do with giving, with emptying, with returning to that place where the speedometer and all the other meters is at zero.  It is at zero where there is nothing and therefore no limitation.  And where there is nothing, then all is possible.  At zero, with zero striving, zero achieving, zero competition, zero power, zero influence, we are children newly born.  We are just beginning.  We have heaven before us and we have earth beneath us.  We can live completely differently from any way we have ever lived before.  We can pour out or lives for those who are barely living, spend our resources serving the cause of those who have no claim on us, give ourselves to those who can’t pay a cent to tip us.  And the kingdom of heaven, says Jesus, is like that.  Welcome that state as if you are embracing a little child (the child is you!), and right there at zero you are welcoming me, and the one who sent me.

            I want to live in that kingdom.  Do you?

© Frank Gasque Dunn, 2012  

Dear Gabe,

Dear Gabe,

            When I met with your mom and dad to plan your baptism, they told me that you have a thing about getting water in your face.  They said you don’t particularly like it.  “He’ll not be too upset,” they assured me.  “He’ll just turn his head and try to avoid it.”  So I sent them home with an assignment to practice with you.  I don’t want for your first experience in the Christian Church to be unnecessarily disturbing.  And, Gabe, I’ve been practicing too, in my mind at least.  I have been thinking that I want to make sure that the water that comes over you, even if it stuns you and takes your breath away, even if it jars you a bit, will run back into the font and not into your face.  Because the last thing I want to do is to give you a scratch in your soul that, though you can’t remember it consciously, will on some level make you ever feel that somehow your Christian community or Jesus or God’s Spirit, would do anything at all that would not respect your little body.

            The truth is, Gabe, we have been waiting for you all our lives.  I don’t mean that, of course, in a literal way.  I mean that you come, as does every child and every person, as Jesus himself came to us.  You came as a baby.  Already you are no longer a baby, but a visibly growing boy.  We don’t yet know what your life will bring, or what all the gifts are that you’ll share with us, your family and friends, as a companion on our journey.  But just as Jesus grew in wisdom and stature, so you will as well.  And little by little we’ll glimpse things like hope, joy, promise, humor, and insight from the things you do and say.  It was like that with Jesus, I feel sure.  He did not start being wise when he was grown.  He did not start being loving or caring or sensitive when he started his public ministry.  He, like all of us, grew into what he became from seeds that were planted when he was born and even before he was born.  His parents cultivated those seeds, tended them, nurtured them so that in time they would bear fruit.  All the while, what they saw coming to life in him was the Life of God.  We don’t have many stories—only one really—of Jesus as a boy.  It is a story about how his parents got all upset because he stayed behind to talk to the teachers in the Jerusalem Temple while they were making the trip home to Nazareth.  He was inquisitive, probing, searching, and interesting.  People began to see in him glimpses of what God is like.

            So when I say that we have been waiting for you all our lives, I mean that we are always eager to see how God shows up and comes out in a person’s life.  Would it happen if we did nothing but just observe you, listen to you, let you alone to be whatever you will be?  Perhaps.  But most of us, like your parents and godparents, think it is probably a good idea if we give you a little structure, a bit of support, some steady help.  We recognize that structure, support, and help are not any better than the degree to which they enable you to be Gabe.  So that is why we have come together today to baptize you.  We really believe, Gabe, that God’s spirit does live within you, and that by making a place for you in this community of God’s people, that spirit will grow stronger and begin to flourish.  Today we are making promises that we will do everything in our power to hold you up as you grow and develop.  And we believe that if we do this, you’ll have every opportunity to show us God in the life of Gabe.

            And speaking of Gabe, Gabe, it won’t be long before you hear your name in church in another way.  If you were a Joseph or a Mary or a Moses or a Daniel, you’d hear your name quite often in stories.  But you’ll hear a story along about Christmas time every year that the angel Gabriel was sent by God to a town in Galilee to a girl whose name was Mary.  You’ll hear how Gabriel announced to her that she would have a son and that she would name him Jesus.  You’ll hear how she had a hard time believing that such a thing could happen, and you’ll hear how Gabriel assured her that nothing was impossible to God.  I wonder if you will wonder about the connection between that Gabriel and you.  I wonder if you’ll begin to see yourself as someone who, in your own way, does the work of God.  I wonder if you’ll begin thinking of yourself as one who announces good news at important moments in people’s lives.   I don’t know.  But what I do know is that we’ll be here to help you figure out who you are and what you are going to do and how you can live for and with God.  And I can tell you that we are going to be very interested in what you tell us.  Your story, whatever it is, will be as holy as the Angel Gabriel’s story, as Mary’s story.   And you will have a place in the great big story of how God loved the world, and gave his Son to heal and save the world so that everything and everybody could share God’s life and love.

            One of those stories in the great story is about a time that a woman encountered Jesus, desperate to get him to heal her little girl who was seriously sick.  It is a strange story in many ways, because Jesus at first seemed not to want to help the woman, we are not quite sure why.  The easiest explanation is that the woman was “different,” and she seems to have been something of a pest, poor thing.  What we know is that the woman stood toe to toe with Jesus and said that even though she came from a different people and spoke with a strange accent and perhaps worshiped in an odd way, she still had a claim on him and his healing power.  And what we also know is that Jesus was deeply impressed with the woman’s faith, and promised her that her daughter was whole and well because of the mom’s faith.  That story, Gabe, has a lot to do with your baptism, believe it or not.  When we take you today and pour that water on you—carefully, Gabe, making sure that it doesn’t get in your face!—you’ll be like that woman, totally at the mercy of the priest, the people, the world, even God.  If you were a grown man, you might even put words to it all like, “God, have mercy!”  You might feel that life was bigger than you could manage, and that you’d somehow reached the limit of what you could do on your own, that you were like a little toy duck in your bathtub, just bouncing around with nothing to say and hardly anything to do beyond bobbing till someone picked up you and put you back in your place.  But at the moment the water touches you, it is like the finger of God connects with you, Gabriel, as the one who is going to announce God’s News.  You’ll come alive (maybe with a cry—it often happens) like a black-and-white drawing coming to full color, a still picture coming to animation.  You won’t see it and neither will we, but you’ll be as full of God’s life as the Angel Gabriel ever was, as close to God as Mary when she said, “Let it be, let it be,” as much a child of God as Jesus was when at his baptism he heard God say, “You are my son, in whom I am well pleased.”

           

© Frank Gasque Dunn 2012

            

Capital Project

            King Solomon built a temple.  That is quite a story.  His father, David, had established the capital in the old Jebusite city of Jerusalem, and had brought there the central symbols of Israelite religion:  the Ark of the Covenant, the tabernacle, and the priesthood.  David had wanted to build a temple, but God had said, “No thank you,” and insisted instead on establishing a house, a dynasty, for David.  Whatever the reason, somehow or other David never got around to building it.  There was always a strand of tradition that was fundamentally skeptical about, if not opposed to, the notion of a temple.  The Ark of the Covenant was moveable.  So was the tabernacle.  People sensed from the beginning that when Israel settled down, something would change.  They said that they feared becoming like all the other nations.  And they were right.  For the old basis of unity, the covenant allegiance with Yahweh, gradually gave way to empire.  Loyalty to the king and the king’s agenda supplanted loyalty to the Covenant and the Covenant’s God. 

            By the time Solomon ascended the throne, conditions were right for going ahead with the capital campaign and the resulting building project.  Borders were secure.   The throne, by the time Solomon had executed his competition, was established.   And, as people would soon find out, the new king was an ambitious king.  He liked building things.  He was fond of great big projects.  And he was wise.  He knew that if he could organize the religious personnel, rites, and rituals and keep them not only centrally located but within spitting distance of the royal palace, religion would be much more of a unifying than a dividing force.   Politicians like that.  They like having a tame religion that operates on schedule, preferably one that blesses their projects.

            Brand new, a stunning architectural achievement, the temple was ready to be dedicated.  Solomon was virtually the whole program that day.  Imagine.  The king himself, not merely attending and participating in the ceremonies, but in the role of the chief consecrator.  Of course, the report we have is from a later historian [the Deuteronomist]  who puts his language into the mouth of Solomon.  But no matter.  Knowing what we know about Solomon, we find none of it surprising.  He invoked tradition and reminded God that God had made an everlasting covenant with the house of David.  He asked for help.  He acknowledged that God, who could not be contained in the highest heaven, certainly couldn’t live in such a temple as he, Solomon, had built.  Nevertheless, he prayed that God would regard this house as special.  And he prayed for God to protect the people, forgive the people, responding to their crises like droughts and famines with caring intervention.  He even prayed for the foreigner who might come and pray towards the temple, that God would hear that prayer as well.  He prayed that God would prosper the causes for which armies fought, and hear prayers for the warriors directed towards the temple.  And he wrapped it up with a peroration again pleading for mercy and forgiveness (who does not need both?) for all and sundry who prayed towards or were connected to the temple. 

            We might be tempted to say that this whole episode, interesting as it is, is little more than an example of old-time religion of little use today.   It has a tribal quality to it.  And some of that tribalism lives on.  Indeed a good bit of geopolitics in the 21^st century is played out around the nation of Israel and its traditions, its enemies, and its past.  But the scriptures are like an onion.  There are all sorts of layers well beneath the obvious.  This is no exception.  “But will God indeed dwell on the earth?  Even heaven and the highest heaven cannot contain you, much less this house that I have built!”  That is an amazing insight in any age.  The “thick darkness” in which God is said to dwell resonates with anyone who has tried to meditate or who has practiced centering prayer.  Underneath all the prayers for protection and forgiveness, we still hear the unmistakably familiar cries of help that come out of us almost despite ourselves when we are in deep trouble.

            And although it is not as magnificent as Solomon’s temple, St. Stephen and the Incarnation is a church that is just as holy a place.  About everything you can imagine has gone on here over the eight decades these walls have stood.  Not all of those things would make it into the Bible, but some of them would and did.  Here people have prayed.  Here they have sought peace and reconciliation.  Here they have fed the hungry and consoled the grieving and dying.  Here they have celebrated the arts and made music and laughed and cried and applauded courage and organized efforts for justice.  In short, here in these walls, people have done the work of, and sung the songs of, and argued the nature of, and met God.  We did it and we do it because those are human things to do, all of them.  And humans never meet God outside human experience, always within those things that make us human.  We encounter the Divine whenever we do what the Divine does, whenever we love what God loves, whenever we allow ourselves to become vessels that hold God’s spirit or conduits that transmit God’s power.  We treasure times when that happens, and sometimes put up tablets or monuments to mark a sacred event.  But even more than that, we build altars and light candles and say prayers in sacred places.  We keep returning to those places even when the religion changes.  You can go to Rome today and worship in Christian churches built on the sites of pagan temples in antiquity, and you can go to Britain and drink from wells that once were holy to Druids and whose gushing water of life we associate with our Christ.

            But it is never the temple or the church that needs to be dedicated, though we do it to mark it off as sacred.  It is the life of the people, the community, the relationships that beg for dedication.  In the sacred places, the most that we can hope to do is to sense the Presence that others have sensed, to catch the beam of holy light that others have spied.  And most of the time, if what we catch or spy is genuine, it will not keep us inside the building, it will impel us to go forth.  Because God really never settles down, but is always on the move.  The Ark may stop, but God keeps going and calling us to follow. 

            The highest heaven cannot contain thee, much less this house that we have built and are rebuilding.  We know that. And to borrow some words from one of our best poets, R. S. Thomas, we sometimes find ourselves pretending, maybe, that we lay this trap for you God, entice you with candles, as though you would come out of the darkness like some gigantic moth, to beat here.  We know better.  But we return to the patterns and memories so deep within us that we are only dimly conscious of what they are.  We whisper a prayer—help—thank you—forgive—I’m sorry—I love you, I love you, I love you—striking our prayers on our stony hearts, hoping to God that one of them might ignite, and cast on these walls its light, so that we can see the shadow of one greater than we can understand.*

*  “The Empty Church,” in R. S. Thomas, The Poems of R. S. Thomas (Fayetteville, AR:  University of Arkansas Press, 1985), 122.

© Frank Gasque Dunn, 2012

THE SPOKEN WORD: Giving

Don't give until it hurts; give until your heart sings.

THE SPOKEN WORD: Waiting

Keep Imagining the Arrival

THE SPOKEN WORD: Letting Go

A Sermon for St. Thomas Episcopal Church, Washington, DC, July 30, 2010