Category: FPC Rolla

Preached at First Presbyterian Church of Rolla. Based on Acts 11:1-18 and John 13:31-35.

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The Old Testament book of Leviticus lays out a number of laws about cleanness and uncleanness. Certain foods are proscribed, like pork and shellfish. There are rules about how you butcher animals. There are rules about leprosy, which was kind of a catch-all term for skin diseases. There are rules about women. There are rules about foreigners. Rules, rules, rules.

All those rules are kind of hard to keep track of precisely, so over the centuries, rabbis constructed a fence around the Law. For example, there is a verse saying that it’s wrong to boil meat in the animal’s mother’s milk. Why, I don’t know. The problem is, all the milk from the herd gets mixed together. So to be careful, rabbis said, Just don’t boil any meat in any milk. And just to be certain, don’t allow any dairy products to touch any pots or pans that you use to cook meat.

They extended this fence to exclude people. Table fellowship is an essential part of being in a community. Hospitality is kind of important in American culture, but really critical in Middle Eastern culture, and was even more so in the first century. Who you shared the table with indicated who you valued as part of your community. I have heard it said that the entirety of Paul’s corpus of letters wrestles with one essential question: Should Jews and Greeks eat together?

One argument went that keeping separate from each other enabled Jews to maintain their unique identity. Perhaps that’s why Jews don’t eat pork—to establish that they are different from the other people who live in that region. Eating separately also ensured that no unclean food was consumed and no unclean people came into contact with Jews who were trying to maintain their ritual purity.

In the early days of Christianity, the predominant attitude was that the followers of Christ’s Way were fundamentally Jews first. Simon Peter held that position. He was part of the “circumcision party,” that is, the faction within the movement that believed in maintaining all of the Jewish laws and customs. Circumcision was the physical sign that a man was Jewish. Like most of the early Christians, Peter believed that all followers of Jesus needed to first become Jews by being circumcised, then be baptized, then keep all of the Law.

One day, he had a vision. It’s perhaps a bit difficult for us to imagine a vision of ritually unclean animals, but maybe we can think about foods that are acceptable in other cultures but that we don’t eat. That’s kind of what the ritual purity code was about—only eating the things that Jews eat. Peter has a vision of foods that were repulsive to him, but God tells him that all things are blessed by God, and what God has blessed, Peter should accept. He wakes from the vision of unclean foods and is led to unclean people. Cornelius and his Gentile household would have been considered unclean people that a good Law-observing Jew like Peter should not associate with, let alone visit in their own house. Yet God leads Peter to realize that all things are blessed by God. The gift of God’s love is not meant just for certain people who follow certain rules, but for everyone.

Now, I have not personally had any visions like Peter’s. Some people claim that they have, and others claim to have at least sensed God’s message in some way. We need to be careful in those situations. On the one hand, yes, I believe that God is still speaking to us. The United Church of Christ, one of our sibling denominations, uses a big comma as one of their key symbols to remind them and all of us that God has not stopped revealing herself to us. On the other hand, some people claim to have heard God saying something that is conveniently aligned with their own views. Kind of like the huckster preachers who claim that God is calling you to send them money. As Paul wrote to the Thessalonians, “Do not despise prophecies, but test everything; hold fast what is good.”

How are we to know what is good? How can we know whether a prophecy or other spiritual leading is from God or Satan? How can we know whether we are being led towards or away from the divine? Well, we can test it. The test is this: Jesus was the clearest revelation of God’s innate character. Is the prophecy aligned with Jesus’s main message?

In today’s Gospel reading, we hear the opening paragraph of Jesus’s farewell address to his disciples. At this point, he has washed their feet and shared a meal with them. Judas had just left, on his way to betray Jesus and set in motion the process that led to his crucifixion, death, and resurrection. His time with his disciples is waning, so this is Jesus’s last chance to make sure they know what to do when he’s gone.

Jesus had taught his disciples a bunch of things over a period of three years. He taught that the Temple should not be a marketplace. He taught that they must be born again. He taught that he was living water and the bread of life. He taught that one day, Samaritans and Jews would both worship in spirit and truth. And he taught them to wash each other’s feet. Now was the time to summarize all of his teachings. What would he highlight?

Jesus gave his disciples a new commandment: that they love one another. He said, Just as I have loved you, you also should love one another. Let’s think about what he says elsewhere in the Gospels, though. Elsewhere, he said that the Great Commandment is to love God and love our neighbor, which is really just plucking a couple verses out of Deuteronomy and Leviticus. So it seems like the new commandment is just the old commandment, with a little spin. Well, the reason for a new commandment is for a new covenant. When we talk about the Ten Commandments, we’re actually talking about the original covenant between God and the new nation of Israel. A covenant is like a contract, in the sense that it has terms and conditions. The conditions of the original covenant were listed out as ten individual rules. Jesus later on distilled them down and said, OK, I know you can’t keep track of all those rules, but if you love God and love your neighbor, you will fulfill your side of the covenant. But then he forms a new covenant, sealed in his blood. What are the terms and conditions of this new agreement? Love one another as I have loved you.

Under the old covenant, love of neighbor was kind of a negative law. To love your neighbor, don’t murder them, don’t steal from them, don’t covet their possessions. Under the new covenant, love of neighbor is a positive law. Serve them as Jesus served his disciples. It’s possible, at least theoretically, to avoid murdering and stealing and so forth if you still draw distinctions between Us and Them. It’s much more difficult to actively serve someone you think of as an outsider.

In the wake of 9/11, there was a surge in the number of hate crimes. There was an Islamophobic attitude in the nation, running so hot it overcame logic and reason. In India, Hindu is the dominant religion with Islam a close second, but there’s also the Sikh religion. Sikhs are monotheistic, though it is unclear whether their God is our God. They know God by a different name, Waheguru. Sikh men stand out in a crowd because they wear a turban as a religious headdress. Those turbans, and their brown skin, made Sikhs convenient targets for irrational hatred, even though their religion is totally unrelated to Islam.

Valarie Kaur, a third-generation American and a Sikh, was a student at Stanford at the time and made a documentary about the surge of hate crimes called Divided We Fall. The first victim was Balbir Singh Sodhi, on September 15 in Mesa, Arizona. Immediately, a Sikh in the community rallied a response. They blitzed the media with information about the Sikh religion and history. Ironically, Sikhs had immigrated to escape religious persecution from Hindus and Muslims in their native country. Balbir himself was a recent immigrant but well-known in his community. The media blitz turned him from an anonymous, brown-skinned, turban-wearing man—the Other—into a human being with a kind heart, who loved his family and community, who was in America seeking a better life. In response, thousands of people showed up for his memorial. His widow, who was still living in India and visited for the memorial, left feeling loved, not hated, by America.

That’s the key. That’s what Jesus asks us to do: to see each other’s fundamental humanity and respond in love. When someone is grieving, like Balbir’s widow, we grieve with them. Through that shared experience of grief, we can see God and experience God’s love. Similarly, when someone is hungry and we feed them, or lonely and we bring them into our fellowship, or oppressed and we free them, we can see and experience God.

Henri Nouwen was a Catholic priest and mystic. He once said, “Telling someone ‘I love you’ means, ‘You are a window through which I can see the infinite love that is God.’” Each person has that divine spark within them, a connection to the infinite love of God. If we can see past the masks that we all wear, we can see our shared humanity in each other, and through that window, we can see the love of God.

I just finished listening to an audiobook by Valarie Kaur in which she talks about making her movie, as well as a wide range of other experiences she had and learned from. She worked as an activist. She toured the country screening her movie and moderating discussions. While in law school, she worked in a clinic and represented a Latinx community that was struggling against the local police. Through it all, she learned that in every encounter, she had a choice. She could respond to provocation in kind, letting her attacker’s anger make her angry in response. Sometimes, that was the only choice—the attacker’s words and actions were so painful and dehumanizing that they stimulated her fight-flight-or-freeze response. In those cases, she had to find a way to release the rage that was provoked, under controlled circumstances to avoid danger to herself or others. Or instead, she could react with a sense of wonder. She could listen—truly listen—to the story beyond the words and actions. She could see a guard at Guantanamo Bay as an agent of an unjust system that systematically dehumanized detainees, or she could see him as a victim of a military structure that gave him no choice and stole his humanity as well.

Each person we encounter has a story. We can choose to flatten people into stereotypes, or we can choose to listen to those stories and find a way to see God in them. That’s what I have tried to do over the past few years. I have lived a pretty sheltered life with a lot of unearned privilege. As a teacher, historically, I just considered my students to be brains on a stick. But they’re more than that, and so are the patrons at the Mission, and so are all the people in the community that I interact with. By learning their stories, I have been able to see the world through their eyes, and I have been able to see God through them. If we only talk with people like us, we only get one perspective on God. By getting to know—really know—people who have different life experiences, we can see God in different ways and broaden and deepen our relationship with them.

Jesus gave us a commandment: to love each other as he loved us. That means that we don’t just have warm feelings towards them, but that we really know them and serve them. As we learn to see God in each other, we are able to serve God by serving them.

A couple weeks ago, I asked the question, Whom do we serve? Well, the basic answer is, the people we love. So today I must ask: Whom do we love? Do we just love people who are like us, people we already know? Or do we go outside our comfort zone to meet new people, to know their stories, to love them, and to see God through them? Again, the world is a big place, and it’s not possible for us to know everyone well enough to love them and serve them. So my challenge to you all, and to myself, is to think about who we are called to reach out to, to learn from, to love, and to serve.

I’d like to close with the Prayer of St. Francis. It’s a reminder to go into the dark places of the world and shine Christ’s light. To go where God needs us to share in his work. I want you to remember throughout the prayer that it is asking God to turn us into people of action, who sow love and who seek to love. Would you pray with me?

Lord, make me an instrument of your peace:
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.

O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.

Amen.

Prayer of St. Francis of Assisi

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Preached at First Presbyterian Church of Rolla on May 1, 2022. Based on Acts 9:1-20 and John 21:1-19.

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I’d like to start back in the Old Testament, in the early days of Israel as a nation. They had been slaves in Egypt whom God freed. After Moses died, Joshua led them in their conquest of the Promised Land. As Joshua approached death, he gathered the people together to exhort them. He said, in chapter 24 verses 14-15:

“Now therefore revere the LORD, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the LORD. Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD.”

The people all said, Of course we will serve the LORD! Joshua warns them that it’s hard, and that if they turn their back on God, they will suffer. They say again, We will serve the LORD!

At that time, they understood religion in terms of the legal code—the Ten Commandments plus the extensive rules in Leviticus—plus the sacrificial system. They could serve the LORD by bringing burnt offerings and fellowship offerings and sin offerings and guilt offerings to the priests who ministered before the LORD, particularly where the Ark of the Covenant was kept. There were clear rules.

I listen to audiobooks a lot when I run, and one I listened to recently was by Brené Brown. One guideline she gives leaders is this: Clear is kind. Unclear is unkind. Well, the Law of Moses and the Temple sacrificial system was clear. If you want to serve the LORD, do this thing. The problem was that it was inflexible.

The Gospel of John was written late in the first century, maybe in the year 90 CE. In March of 70 CE, the Roman army destroyed the Temple in response to a Jewish revolt. Suddenly, these clear rules were no help. It was impossible for the Jewish people to continue serving the LORD as they had for five centuries. They were lost and trying to find their path. Out of this turmoil, two religions emerged: rabbinic Judaism, which was the heritage of the Pharisees, and Christianity. Both religions had to answer the question: what does it mean to serve the LORD?

So that brings us to this morning’s scene by the lakeshore. Remember that Peter was kind of the chief disciple. Jesus never set one disciple over another, but he did say that Simon would be known as the rock upon which his church would be built. In Aramaic, he was given the name of Kepha or Cephas; in Greek, Petros, which we translate as Peter. I prefer to think of him as Rocky. Anyway, Peter, or Rocky, was usually the one we hear asking stupid questions or saying ridiculous things, but he was also the one who answered Jesus correctly when he asked, “Who do you say I am?” Peter said, “You are the Messiah, the Son of the living God.”

In the upper room on the night when Jesus was arrested, Peter promised to follow Jesus even unto death. Jesus knew Peter better than he knew himself, though, and correctly predicted what would happen just a few hours later. Peter accompanied Jesus to the garden and witnessed his arrest. He continued to follow Jesus, as he promised, but he denied being a follower. Three times, he was given the chance to say, Yes, I am one of Jesus’s disciples, I have promised to follow him unto death. Three times, he said, No, I don’t know him! When he realized what he had done, poor Peter was ashamed.

Fortunately, the story doesn’t end there. In his shame, and in his grief, he returns to his former occupation. Peter says to his closest friends, I’m going fishing. They didn’t catch anything, but you know, when you’re dealing with grief, fishing isn’t about catching fish. It’s about being on the water, experiencing God’s creation, and staying busy. They fished all night unsuccessfully, and then some random guy says, Try the other side.

Suddenly, everything changes. They catch a ton of fish, and “the disciple who Jesus loved,” which presumably is John, the author of the Gospel, recognizes their friend, their leader, their risen Lord. John sees Jesus and knows his identity, but it is Peter who acts on it. It’s Peter who is so overjoyed that he can’t even wait for the boat to get to shore. Like Forrest Gump, he jumps in the water and swims to shore to see his old friend.

Peter doesn’t recognize Jesus at first, but as soon as he does, he is overjoyed to see him. Yes, he abandoned Jesus once, but now he knows that death and sin have been vanquished. He knows that Jesus truly is the Messiah, the Son of the living God, and he is strengthened and empowered to follow Jesus even unto death. Years later, Peter will be martyred, as Jesus warns, but on this day, all that matters is fellowship with his friend, his brother, his Lord.

Now, Peter could and probably should have been ashamed. He had abandoned his friend when the going got tough. It doesn’t matter, though. His love for Jesus was stronger than that shame. Jesus responds in kind. He doesn’t punish Peter. He isn’t some vengeful, tyrannical leader who responds to betrayal with ostracism or harsh words. He offers Peter the opportunity to prove his love and devotion, simply by saying, Yes, Lord, I adore you. The word that Peter uses means a personal kind of love, the love you might have for your closest friend, someone you think of as a sibling because they mean so much to you.

Peter was tested, and failed. He was challenged, and responded by denying that he was one of Jesus’s followers. Still, Jesus knew that the test itself—even the failed test—had changed Peter. No longer was he just the bumbling idiot we sometimes read about in the Gospels. He was indeed the rock upon which Jesus would build his church. He knew the shame of denying Jesus, and recommitted himself to following Christ. So Jesus commissioned him.

Clear is kind. Jesus gives Peter explicit instructions: If you love me, feed my sheep. In the same way, Saul is tested and commissioned. Today’s reading from Acts describes Saul’s encounter on the road to Damascus. He was blinded by his encounter with Jesus. He could have responded by thinking that he was right about Jesus being an agent of Satan. I mean, surely an agent of God wouldn’t do something so terrible to him. But instead, Saul realized that this wasn’t a punishment, but a test. He recognizes that the path he had been on led not just to Damascus, but to a spiritual death. He was getting further and further from God by persecuting the people that God loved.

Saul, also called Paul, needed something dramatic to wake him up. A simple meal of bread and fish wouldn’t be enough for him. He hadn’t been one of the disciples and never knew Jesus before his crucifixion, so he couldn’t just be reminded of the things he had been taught like Peter. He needed to witness the inbreaking of God’s reign in order to learn that Jesus is indeed God.

Let’s imagine being poor Saul. He was some distance from Damascus and blinded. Fortunately, he had traveling companions who helped him get to safety. Still, he was blind for three days. He may have thought that this was just his life now. No wonder he didn’t eat—he was mourning the loss of his sight. At the same time, he was processing the words he had heard and realized that he had been very, very wrong. He had thought that followers of the Way were from Satan and were leading the Jewish people astray. Now he knew that Christ’s Way is indeed the path that leads to eternal life. So perhaps he was also in mourning because of shame and regret over all the evil he had done, erroneously thinking he was serving God.

But that wasn’t the end. Saul was healed, and commissioned for service. Jesus told Peter to “feed my lambs.” Jesus tells Saul instead to spread his message of love and reconciliation “to Gentiles and kings and … the people of Israel.”

Jesus calls everyone to serve him. In Matthew 25, he tells the crowd that whatever they do to “the least of these,” they do to him. In Acts 9, he tells Saul that whatever he has done to followers of the Way, he has done to Jesus. Jesus is in all of us, everyone, the people you love, the people you hate, the people you don’t even know. He is in the powerful; he is in the poor. He is in the strong; he is in the weak. How we treat people is how we treat Jesus.

All of the disciples were given a commandment to love one another. All of the disciples were given a commission to go to all the nations and baptize in the name of the Father, Son, and Holy Spirit. But there on the beach, over a simple meal of bread and fish, Peter was specifically commissioned to feed Jesus’s lambs and tend his sheep. There in Damascus, Saul was specifically commissioned to take Jesus’s message to the Gentiles.

So the question to us, each of us individually and all of us as a congregation, is, Whom do we serve? I was talking with my friend Sharon recently about that question, and she said, “It’s God, right? Always remember that.” Well, sure. We all are called to serve God, and like Joshua, we should promise that we will. But what does that mean?

I suppose we could try to find the lost Ark of the Covenant, build a temple, and recruit a kohen to resume the sacrificial system. I don’t think that will happen, and anyway, as Paul wrote, all of those sacrifices and the whole sacrificial system were only temporary. Then Jesus gave himself in sacrifice once for all, so sacrifices are no longer necessary. What can we do instead?

Well, who are Jesus’s lambs and sheep? Everyone. There is no one that you will meet who God does not love. We are called to see Jesus in the faces of each person we meet. Sometimes that’s easy, sometimes it’s hard. Jesus never said it would be easy; in fact, he warned both Peter and Saul that they would suffer on account of him. He was pretty explicit that Peter would be martyred, but then said, “Follow me.” Being a Christian isn’t supposed to be easy, but it is rewarding. Peter and Saul and the rest of the early church leaders wouldn’t have carried on if they hadn’t been strengthened by the Holy Spirit. In serving God’s people, we draw closer to God and encounter God and are empowered by God.

So the question again is, Whom do we serve? In theory, we should heal all of the brokenness of this world. We should comfort everyone who is grieving. We should feed everyone who is hungry, free every prisoner, help everyone suffering from addiction, heal every human relationship. We should build a new society where each person is valued because they reflect the glory of God. We should tear down systems of oppression, in our community, across the nation, and around the world. We should put an end to violence and war. Wow. That’s a big ask. I can’t be everywhere, and I have certainly been confronted by problems that I cannot solve. Well, as the saying goes, there is a Messiah, and it’s not me.

Only God can ultimately heal all of creation. But for whatever reason, God chose to dwell among us in the person of Jesus, and after his death and resurrection, commissioned us all to carry on the work. God chose to work in the world through us. No longer does manna fall like frost or dew—if there are hungry people, we are expected to feed them. No longer is Jesus here to cast out demons or to heal blindness—that’s our job. Even in those early years, Jesus was working through his followers. After Saul was blinded, it was up to his friends to get him to Damascus and Ananias to heal his blindness.

We are finite. We cannot be all things to all people. Consider our worship style versus, say, Greentree. People who like one won’t like the other. Consider our sanctuary. The things that we all find comforting and holy are instead intimidating and disquieting to some people in the community. All we can do is follow Jesus and be who we are, only a little bit better than we were yesterday, a little more Christlike. A little more transformed by our love of God, which flows through us to love others. That means serving someone, finding out where God is at work and is leading you to help.

I know who I serve, as an individual. I know who we have been serving as a congregation. The question before us is, who will we serve? Where have we been fishing and coming up empty, and where is the “other side of the boat” where Jesus is calling us to fish? The kingdom of heaven is abundant. Jesus fed thousands of people with just a few loaves of bread and a few fish. He changed 150 gallons of water into wine. He casually told his friends where to throw their net and they caught 153 fish. Abundance, not scarcity. The world is filled with God’s people, people who are suffering, who need to feel God’s love, who need to be connected to Christ’s body. Let us all pray for guidance, that we can see where God is at work and is asking us to join in. Let us all pray that we will see Jesus in each person we meet. And let us all pray that we will know, individually and as a congregation, who we will serve. Amen.

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Preached at First Presbyterian Church of Rolla on April 3, 2022, the Fifth Sunday in Lent. Based on Philippians 3:4b-14; John 12:1-8.

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A month or two ago, I was told a story by a pastor in our presbytery. To make a long story short, the basic point was that each preacher basically has one sermon. Some preachers take a while to find it. I’ve been preaching regularly for about a year, and you all probably have some idea what my sermon is going to be about, right? I’m actually going to deviate a bit, so let’s see how it goes.

Jesus probably had more than one sermon, but then again, he was the son of God. That’s an unreasonable standard for a preacher. I would argue that the four Gospels represent four variations of his sermon. For example, in Luke, everything centers on the Jubilee. This year C of the lectionary spends most of the time in Luke. Perhaps that’s an indication to our congregation that when we are searching for a new pastor to lead us, we should remember Jesus’s message of the Jubilee and find someone to help us bring good news to the poor, proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim the year of the Lord’s favor.

The lectionary has three yearly cycles centered on the three synoptic Gospels, Matthew, Mark, and Luke. In all three years, selections from the Gospel of John are sprinkled in. Today is one of those days. I’m grateful that Bob went away from the lectionary last week because his sermon on the raising of Lazarus is a great lead-in to today’s story. We find ourselves at the peak of Jesus’s ministry prior to the start of the passion story.

The Gospel of John has one central, controlling message: Jesus is God. There are seven miracle stories which are labeled as “signs.” They grow in scope from changing water into wine all the way to last week’s story of resuscitating Lazarus. Jesus has power over not just the physical world, but even life and death itself. The wedding at Cana indicates that Jesus is bringing about God’s reign. The raising of Lazarus culminates in the statement, “I am the resurrection and the life.” I AM. The name God tells to Moses, the name by which God has been known throughout the ages, Jesus takes on: I AM.

John builds his argument over the first eleven chapters. Jesus is God, Jesus is God, JESUS IS GOD. Just as the wine in Cana was abundant, equivalent to perhaps 600 bottles, the anointing that Mary did was extravagant. She used a pint or a pound of perfume. Today, we can buy a pint of spikenard for $50 from Amazon, but in Jesus’s day, it would have cost the equivalent of $30,000. Is that too much? Well, is anything too much for God-in-the-flesh? JESUS IS GOD.

After he has been anointed by Mary, he triumphantly enters Jerusalem on a donkey, and then the most profound scene in John’s Gospel: Jesus washes his disciples’ feet. At the very pinnacle of his ministry, when he has raised the dead and been anointed as the victorious Messiah, the Christ, and entered the holy city of Jerusalem, Jesus demonstrates what it means to be God-made-flesh: he serves his disciples as if he were a slave. We cannot comprehend the mystery of the Christ that we serve unless we consider all four scenes together: raising the dead, being anointed, triumphantly entering his city, and washing feet.

In the midst of this critical phase of his ministry, Jesus makes a famous statement, or perhaps it’s infamous. “You always have the poor with you, but you do not always have me.” This sentence has been used and abused over the centuries to say that Jesus condones poverty, that Jesus blames the poor for remaining poor, so don’t worry about them. The truth is exactly the opposite. This is an allusion to Deuteronomy 15, specifically verse 11. Deuteronomy is Moses’s instructions to the Israelites as he nears death and they near the Promised Land. The paragraph in question opens with, “If there is among you anyone in need, … do not be hard-hearted or tight-fisted toward your needy neighbor.” It closes with, “Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbor in your land.’” Moses talked at length about the importance of building a society in which there would not be anyone in need, but understood human nature enough to know that any society will fall short of God’s glory and result in some people being marginalized and left behind. We certainly see that in the world today. America is one of the most prosperous nations in the world, one of the most prosperous nations in human history, and yet 13% of Americans live in poverty. In 2021, more than 300,000 individuals experienced sheltered homelessness, and an unknown number were homeless and unsheltered. We are fortunate to have The Mission here in town, which so far has enabled over 200 individuals to escape homelessness, but not every town has such an effective organization striving to make a difference. Not only that, but in this age of globalization, we should think of the whole world as part of our responsibility. Close to 700 million people globally, more than 9% of the world’s population, live on less than $2 a day.

This is what Jesus meant. There will always be poor people because of human nature. We tend to take care of ourselves and the people close to us. That’s why the Bible talks so much about taking care of widows and orphans. They don’t have any family members who can care for them, so they are reliant on the community for their welfare.

At the peak of his ministry, Jesus reminded his disciples that society will always have people on the margins, so we should live lives of service to them. He demonstrated this servant attitude by washing his disciples’ feet. But what are we to make of the rest of his statement? “You will always have the poor with you, but you do not always have me”?

In Greek, there are two words for time. Chronos is the kind of time that you track with a watch. Kairos means something more like “timely.” Kairos time relates to the appropriateness of an action for the specific time. It’s knowing which action satisfies the highest value on your value stack. We all have a long list of values—safety, integrity, generosity, and so forth. We all have a long list of people and things that we value—ourselves, our families, our communities, and so forth. What is the most important, right now? Is it, for example, safety of ourselves or safety of our families? Well, that depends on the situation. As they say on airplanes, put on your own mask first. You can’t save your child if you pass out, so you have to take care of yourself.

Value stacks: we all have these competing values, and at any given time, one will be highest. Our challenge is to make sure the highest value is the right one. Jesus’s message here was: Yes, caring for the poor is a high value, one that his disciples should have. But in that moment, Jesus was nearing his death. The time was right for him to be anointed, and Mary, in an act of extreme generosity and devotion, made the right choice.

A great quote from Anne Frank says, “Dead people receive more flowers than the living ones because regret is stronger than gratitude.” I wonder if perhaps this story was kept by Jesus’s disciples because they regretted their own lack of devotion to their Teacher. In another story featuring Mary and Martha—perhaps the same sisters, perhaps not, but let’s assume they’re the same—Martha was worried about preparing a meal and caring for her guests. Mary was at Jesus’s feet to learn from him. When Martha complained, Jesus said that Mary chose the better path. Mary was devoted to Jesus, to learning from him, to showing her love and gratitude to him. Later on, Peter denies even knowing Jesus. Perhaps the disciples knew, in retrospect, that Mary had done the right thing, and they regretted not showing their love and devotion to Jesus while he was still living.

But we know how the story ends. We do have the opportunity to show our love and devotion to Jesus even today, two thousand years later. Mary had the nard to anoint Jesus after his death, but when Jesus raised Lazarus, she knew that death would not prevail. She knew that Jesus would die, but would not stay buried. He rose and he lives and reigns forever. On one particular day, the most important thing, the highest value, was to anoint Jesus as the Messiah, the Christ, as he prepared to triumph over sin and death. Now, our highest calling is to follow Jesus’s instructions and example in serving his people.

As I mentioned, there are a lot of poor and needy people in America. There are a lot of homeless people in America. There are poor and needy people throughout the world. There are wars around the world—Ukraine is dominating media coverage, but there are active wars also in Yemen, Myanmar, Ethiopia, Somalia, really most of Africa, and many other countries across Asia and the Americas. Climate change is driving droughts and extreme weather events. The list goes on and on.

In fact, the list is too long. I cannot possibly list all of the problems in the world, much less solve them. I could, on the one hand, just quit and only worry about myself and my family. But as Christians, we are called to do more. Because of our devotion to our risen Lord, we are called to emulate him and serve one another. We will always have the poor—so let’s get to work building a society where there will be fewer in need while taking care of those who our economy has left behind. There will always be wars and rumors of wars—so let’s get to work being peacemakers. Pick one thing, just one thing that is the most important to you, that God has placed on your heart, and get to work showing God’s love through service to all the people who dwell in this broken world. We can’t solve every problem ourselves, but God can, by working through God’s people.

Mary anointed Jesus’s feet in an act of love and devotion. She wiped them with her hair. As a result, Mary ended up anointed. In giving all that she had, and all that she was, to her divine Teacher, she was anointed in return to carry on Jesus’s work. In the same way, we come to worship our risen Lord, and in doing so, we are anointed to carry his good news to the world. After all, what is the purpose of worship? Will God cease to be God if we don’t sing praises to God’s glory? Will Jesus cease to be alive if we don’t pray in his name? No. Jesus is God, and the Holy Spirit is at work in the world whether we participate or not. We come here each Sunday, or tune in on YouTube, so that we can devote ourselves to God and be a part of Christ’s body. In glorifying God, we are glorified. It’s like when Moses went up on the mountain to receive the covenant. When he returned to the Israelites, his face was shining with God’s glory. When Mary sat at Jesus’s feet to anoint him, she rose up covered with his beautiful aroma. When we encounter God in worship, we are conformed to God and empowered to build God’s kin-dom, to welcome everyone into God’s family so they may also experience God’s love, and joy, and a peace that passes understanding.

In a few minutes, we will partake of Christ’s body and blood so that we can receive spiritual food. We will leave here nourished and strengthened, ready to participate in Jesus’s continuing ministry to the world. As we eat these simple elements—a small amount of grape juice and a marginally edible wafer, for those in the sanctuary, or whatever juice and bread you have at home—we are reminded of Jesus’s sacrificial love. We are reminded that God came to be one of us. The moment Jesus was born, he was destined to die. But first, he lived as a model of true devotion to all of God’s people, demonstrating what it means to be a part of God’s realm while dwelling in this broken world. As we eat these elements, we remember his overflowing love and seek to be vessels of that love. Let us leave here with the beautiful aroma of Jesus’s love surrounding us, anointed to carry his message of hope that will overcome all the ugliness of the world and transform it through his beautiful eternal glory. Amen.

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Preached at First Presbyterian Church of Rolla on the Second Sunday in Lent. Based on Luke 13:31-35.

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Today, we encounter one of the passages that reveals and celebrates the female nature of the divine. In the beginning, God created all people, male and female, in the image of God. So that must mean that God has both male and female aspects. In the Old Testament, there are two clear images of God’s female nature. First, ruach, the Hebrew word used for the Holy Spirit, is feminine. That’s why in The Shack, both the book and the movie, the character who represents the Holy Spirit is named Sarayu and is portrayed as a woman, but one that you can’t really look at directly because the Holy Spirit is always on the move. Second, Wisdom is personified in several places and portrayed as a woman. In Greek, Wisdom’s name is Sophia. Who exactly is Sophia? Well, if Jesus is the Word, the Logos as in the opening of the Gospel of John, then I suppose Jesus is Sophia.

In today’s passage, we see Jesus exhibiting that feminine nature. Although in a male body, he taps into his feminine side and likens himself to a mother hen. I’m going to try to use both male and female pronouns today. Usually, when I talk about God, I just avoid pronouns altogether. The problem with that is that we have been conditioned for centuries to think of God the Father as male, so if I don’t use a pronoun, most people will mentally insert a “he.” But God is both male and female—we are all made in God’s image, regardless of our gender. So we need to get comfortable talking about God as “she” to enable us to see the divine spark in not just men, but also women and people who are nonbinary.

OK, turning now to the text, we see Jesus weeping over Jerusalem. At that time, Jerusalem was the central focus of both the religious and political establishments. In modern America, there is no good equivalent, but perhaps it was something like London in the 17^th century, where both the King of England and the Archbishop of Canterbury resided. Or like Moscow today, where the Kremlin is located and where the seat of the Russian Orthodox Church is located—also called the Moscow Patriarchate. As an aside, I read a compelling argument from Diana Butler Bass that one of the driving factors of the Russian invasion of Ukraine was a desire to assert Moscow’s primacy as the seat of Eastern Orthodoxy in the region. Putin is looking to re-establish Moscow as both the political and the cultural center of eastern Europe.

The seats of both religious and political power are stereotypically masculine. Historically, most monarchs have been kings, not queens, and most dictators are certainly men. Returning again to Putin, he really leans into stereotypical masculinity—the shirtless horse rides, his dominance in hockey games and as a judo black belt. The Roman Empire had male emperors and governors and client kings. There were female Judges in ancient Israel, but the monarchy rule was all male. Similarly, until the last half-century, the religious establishment has been exclusively male. In fact, if you read the history of the church—not theology, but about the organization—it’s sometimes hard to remember that you’re reading about spiritual leaders, rather than power-hungry politicians.

Jesus gives us a different image of God, though. Some of his followers wanted Jesus to replace Roman rule with Messianic rule, trading out a brutal dictator for the true Son of God. But what kind of rule would Jesus have imposed if he had chosen to do so? Not another dictatorship, but the gentle care of a hen for her chicks.

We used to raise chickens. Occasionally, one of them would get the urge to nest and would hatch out a brood. Interestingly, the brooding hen would sit on all of the eggs, not just her own. I’ve been told that hens will sit on any egg, even fake ones, because that maternal drive is so strong. Anyway, once they hatch out, the brood hen will protect them and care for them. I’ve also been told that in other nesting situations where each hen needs to sit on her own eggs, once they hatch, one hen will take over and raise all of the chicks.

This is a great vision of church unity. We are all God’s brood. Whether we come to her by being raised in a church or by turning to God later in life, we are recipients of her love and protection. God desires us all to be in her family. Even if we are children of a different religious tradition, God will gather us all in.

Jerusalem was the seat of power, so Jesus’s followers expected him to co-opt that power for his own divine purposes. But that was not Jesus’s way. He proclaimed that the kin-dom of God is at hand, and he proclaimed that in the wilderness near the Jordan, and in Galilee, and in the Gentile Decapolis, and everywhere else he went. In today’s passage, he said he had to leave Jerusalem because he had work to do elsewhere. His message was not just for the establishment, but for everyone. And what was his message? In Luke, everything centers on Jesus’s proclamation of the Jubilee. It was a time when the world’s power structures would be turned upside down. As the great Israeli human-rights activist Uri Avnery is fond of saying, “When you are on the top, you love stability. When you are on the bottom, you want change!” Jesus had to leave Jerusalem to reach those who were on the bottom, those who were far from the seat of power but desperate for change in their lives.

The passage opens with, “At that very hour.” So let’s talk a little bit about the context. In the passages preceding today’s lesson, Jesus was teaching about the kingdom of God using parables. There was also a time when he healed on the sabbath. Then we have this interlude, and then he goes on to do more healing on the sabbath and more teaching about the kingdom of God. Well, Luke doesn’t jump around in the storytelling just for fun or just because he was a bad editor. He situated this story on purpose. So clearly he intended that this story would also tell us something about the kingdom of God or about healing on the sabbath. I think Luke perceived Jesus’s description of the triune God as our divine mother as another parable about God’s kingdom.

What is the kingdom of God like? It’s like being gathered as a hen gathers her chicks. God embraces us all, gathering us into her care and protection. Just like a hen with her chicks, God gently nudges us into safety. Chicks will wander around the coop and get themselves into all sorts of trouble. The brood hen can’t prevent that altogether, but certainly tries to protect the chicks from themselves. She helps them find food and water. She helps them grow into adult chickens. In the same way, God guides us to keep us out of trouble. She helps us find the spiritual food and living water that we need. She helps us fulfill our promise as images of God.

As I was working on this sermon, I kept thinking about mothers and how we describe them. A Google search will find you many, many poems about the love and care that a mother shows. Now, I have been blessed with a wonderful mother, but I recognize that not everyone has. Mothers are human, and so they are subject to all of the same limits and weaknesses as every other human being. We all fail to love as we should, some in subtle ways, others in dramatic ways. Jesus was holding up the ideal mother as an image of God, just as God is our perfect father and our perfect sibling. If you take any of the warm-hearted Mother’s Day poems and put “God” in place of “Mom” or “mother,” you will get an understanding of God’s true nature. God’s love is like a mother’s love—made of deep devotion and of sacrifice and pain, endless and unselfish, patient and forgiving. God, like the perfect mother, tells us all the things we need to hear before we know we need to hear them, and teaches us to be unafraid. God’s love is like moonlight turning harsh things to beauty. God’s motherly love and protection is the example that we should all aspire to.

The brood hen will also protect her chicks from predators. Sometimes the predator is too strong—like Herod, that fox, who ultimately has a role in Jesus’s death. But the hen does her best to protect her chicks. In the same way, God is our perfect mother—nurturing us while also protecting us from the predators of this world. Perhaps like a mother bear. Bears usually won’t attack people, but the most dangerous thing you can do is to get between a mother bear and her cub. Bears won’t go out of their way to pick a fight with a person, but will definitely defend their children. In the same way, Jesus was not a warrior who attacked the establishment, but laid down his life to defend and protect his people.

Throughout this passage, we hear echoes of Holy Week, the time when Jesus would finish his work. He says that he has to leave Jerusalem because that’s where prophets are killed, but he implies that he will return when the time is right. He says that he won’t be seen again in Jerusalem until the time when people say, ‘Blessed is the one who comes in the name of the Lord.’ Hosanna! the people shout, as their victorious king enters the city on a donkey. He is indeed coming to triumph over the establishment, but not in the way everyone expected. His entry was triumphant, but humble. His victory was not over the Roman government, but instead over sin and death, achieved by taking them on himself. He will protect all of God’s people as only he can: by sacrificing his own life.

I’ve also been thinking this week about martyrs. We normally associate martyrdom with the great turning points in Christian history. First at our founding—the martyrdoms of Stephen and James that we read about in the book of Acts, the Christians sent out to fight lions, and so forth through the first centuries before Christianity became the Roman state religion. Then the Reformation—Luther was almost martyred but was rescued; other reformers weren’t so lucky. Well, if martyrdom is associated with turning points, we must be in another turning-point age. The 20^th century had more Christian martyrs than the entire previous nineteen centuries. As in the first few centuries, they were killed because they proclaimed God’s supremacy over the political powers of the world. They were killed by autocratic regimes around the world—Nazi Germany, the Soviet Union, the People’s Republic of China, and many lesser states who sought to enforce their rule over all aspects of their citizens’ lives. Christians proclaimed that they were part of God’s eternal kin-dom, and that God held ultimate sway in their lives, not some worldly power or principality. As it is stated so clearly in the Theological Declaration of Barmen, “We reject the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords—areas in which we would not need justification and sanctification through him.” Or as I read in an article about the topic,

Perhaps the most important witness the new martyrs gave in their heroic fidelity—inexplicable apart from their simple love and trust in God—is the witness to the truth that the politics of power is not all there is. They demonstrated that human beings are not what the totalitarian project said they were: merely machines to be manipulated, for whom faith was an opiate and scientific materialism would be liberation. That human dignity could be preserved by the death of human beings is a paradox of the highest order. It is also, not coincidentally, a paradox at the heart of the Christian religion.

“Martyr” means “witness.” The martyrs of the 20^th century were witnesses to the ultimate truth of God’s reign, first demonstrated by Jesus’s death at the hands of the Roman Empire. Jesus triumphed not as a warrior, but by laying down his life as a sacrifice. Like a hen protecting her chicks from a fox, Jesus did the only thing he could do to conquer all of the evil of this world for all time: he gave himself to save us all.

The Pharisees were Jesus’s sparring partners, but not really his enemies. Like Jesus, they were seeking the best way to follow God. They knew that Jesus was on a path that put him in conflict with the worldly powers. They wanted him to hide, to run away and save himself, to take the easy path. But he knew a better way. He kept working to show his love, God’s motherly love for all her children, knowing that God’s love was the only thing powerful enough to defeat the powers of sin and death. Let us now live into that love, embracing God as our perfect mother as well as our perfect brother and perfect father, and sharing that love with all of God’s children. Amen.

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Preached at First Presbyterian Church of Rolla on the First Sunday in Lent. Based on Luke 4:1-13.

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Here we are on the first Sunday in Lent. I want to start by sharing a little bit about Lent for those who don’t know, or as reminders for the rest of us. Lent is a time of preparation for the glory of Easter. Just as the Israelites wandered in the wilderness for 40 years, and Moses fasted for 40 days before receiving the covenant from God in the Ten Commandments, and Jesus fasted for 40 days as we heard in today’s reading, the church decided long ago that every Christian should fast for 40 days in preparation for receiving the gift of Jesus’s resurrection.

If you count back 40 days from Easter, the way you get to Ash Wednesday, when Lent begins, is by skipping Sundays. Theologically, Sunday is called the Lord’s Day, and is a “baby Easter.” Each week, we break our fast and remember that at the end of this time of trial, resurrection and salvation await. I guess also, since we are not Moses or Jesus, 40 consecutive days of fasting would be too much for us, so we get a break each week.

There are lots of ways to observe the Lenten fast. A characteristically Catholic way is to not eat meat on Fridays. That’s why Catholic churches have fish fries on Fridays in Lent. Of course, if you’ve ever been to one, you probably didn’t really feel like you were fasting! Sure, they don’t eat meat, but they eat plenty of other stuff.

Some people approach the Lenten fast as a form of self-improvement, basically as if it were a diet. But we should remember that the goal of Lent is not to improve ourselves, but to turn our lives over to God. We fast in solidarity with Jesus. Fasting is a way of removing obstacles between ourselves and God. We don’t just remove something, like meat or chocolate or whatever, but we also add something in its place, some way of connecting with God. It’s not a time of self-improvement, but of God-improvement.

Right before today’s lesson, Jesus was baptized. In all three Synoptic Gospels, we read that he was led or driven by the Holy Spirit out into the desert. Later on, Jesus teaches us to pray, “Lead us not into temptation.” But here, God does exactly that to him. God the Holy Spirit leads God the Son into the desert so that he can be tested. In the same way, church leaders and all spiritual leaders are tested. Jesus was unique in that he was able to resist all of the devil’s temptations. Maybe he included that line in the Lord’s Prayer because he knew how hard it was to resist.

Some of you may know a little bit about what’s going on with Salem Avenue Baptist Church. My elk-hunting friend Wayne used to attend there. In December, their pastor, Patrick, had to resign. I don’t want to get into all of the reasons, but I will say that Wayne was in alignment with Patrick and decided to leave that church. Wayne told me that he immediately felt the devil working on him. See, he was a very active part of that congregation, serving in a capacity similar to our session, leading a Bible study, and so forth. He thought, Gee, now I have my Sunday mornings free. Now I don’t need to do all of that preparation for leading the Bible study. No more meetings.

But wait—that’s not God’s will. God desires us all to participate in God’s work in the world, bringing ourselves and others closer to God. Ultimately, Wayne took up the challenge of gathering others who were disaffected and rallying them around their pastor. They have been meeting regularly on Saturday evenings and are on a path towards forming a new church. Wayne resisted the temptation to turn away from God.

The devil has other ways to work on church leaders. Scandal has wracked every denomination throughout history. Regrettably, there’s an active case in our denomination that I’ve read about, an allegation of emotional abuse. The root of that case and so many others is the substitution of a person’s will for God’s will. Church leaders are tempted to believe that they are acting on behalf of God, so they can do whatever they want. I will admit that I have fallen prey to this temptation as well. As you know, I’ve been preaching here regularly since Lou Ellen left, but really, I have no more spiritual authority than any other elder. Heck, most members of the congregation have been ordained as ruling elders at some point in their lives, so they have just as much right to preach as I do. The only difference is that I’ve done some training and have committed to sharing God’s word in this way. I need to remind myself, and to be reminded, that I am called to preach God’s word, not my word. This is God’s pulpit and God’s church, not mine.

Jesus was tempted, and Jesus actually WAS God. He could have been a warrior Messiah if he had chosen to do so. But he didn’t. He chose a different path. He rejected the devil’s temptations by citing Deuteronomy, which was Moses’s teaching to the Israelites late in life as they were approaching the Promised Land. Let’s look at those three responses. Whenever the New Testament cites the Old Testament, we should read not only the specific verse cited, but also the whole context of that verse.

The first temptation was for Jesus to turn stones to bread. Jesus responded by citing Deuteronomy 8:3, which reads, “God humbled you by letting you hunger, then by feeding you with manna, with which neither you nor your ancestors were acquainted, in order to make you understand that one does not live by bread alone, but by every word that comes from the mouth of the Lord.” Jesus is teaching us that we should take God’s message seriously about how to live in this world. Food is important, yes, but so is reconciliation and community. That’s something I love about The Rolla Mission. Not only do they care for their patrons’ material needs, including food, but also, they care for their patrons’ emotional and spiritual needs. They foster a sense of community, of connection. They strive to help the patrons move from the margins into full membership in our local society. I was reminded recently about Maslow’s hierarchy of needs. Food and shelter are at the bottom, and are clearly necessary to live, but they are not sufficient for flourishing. As a person’s physiological needs and safety needs are satisfied, they next need love and belonging in order to continue to grow into the person God wants them to be. Jesus reminds us that God’s word helps us to build a community that satisfies those needs for love and belonging.

Next, the devil promised Jesus power and authority over all the kingdoms of the world in exchange for worshipping him. Jesus responded by quoting Deuteronomy 10:20, which reads, “You shall fear the Lord your God; him alone you shall worship; to him you shall hold fast, and by his name you shall swear.” That section of Moses’s speech addresses idolatry and foreign gods. To the extent that you think of the Lenten fast as self-improvement, you should think of ways to reject the idols in your life. What do you value more than your relationship with God? What has become an idol to you that you need to remove so that you can love God with your whole heart? That section of Deuteronomy also teaches that God is mighty and awesome, executes justice for the widow and orphan, and loves the strangers—so we also should love the stranger. We are called not to rule the world in power, but to share God’s love with the marginalized and neglected.

The final temptation was for Jesus to demonstrate God’s power by flinging himself from the pinnacle of the temple. Here, the devil revealed himself to be an excellent proof-texter. The Bible is a thick book, and you can find a verse in it to support just about any argument, which is what the devil did. Jesus responded to the devil by citing Deuteronomy 6:16: “Do not put the Lord your God to the test, as you tested him at Massah.” Now, there’s a back story there about what it means to love God. The Israelites were wandering in the desert and had no water. They were complaining to Moses and rejecting God. They didn’t trust in God’s providence. At Massah, God provided water from a rock. The message is that if we trust in God and follow God’s commandments, God will take care of us. We do our part and God does God’s part.

So in essence, all three temptations were about loving God with all our heart, soul, mind, and strength. Jesus resisted all of the devil’s temptations by remembering how God had cared for Israel. Jesus was full of the Spirit and empowered to preach the good news that the kin-dom of God is at hand. He returned from his testing in the desert to start his ministry. He taught in the synagogues and then went to his hometown to proclaim his mission statement, the central theme of the Gospel of Luke:

“The Spirit of the Lord is upon me,

    because he has anointed me

        to bring good news to the poor.

He has sent me to proclaim release to the captives

    and recovery of sight to the blind,

        to let the oppressed go free,

to proclaim the year of the Lord’s favor.”

Luke 4:18-19

Jesus trusted in God’s message of love and reconciliation. He trusted in God’s providence. He rejected worldly power in favor of equality with all people. Filled with love for his lost sheep, he returned to his community to proclaim the Jubilee. He proclaimed that the kin-dom of God was at hand, and that God’s realm is a place of freedom, of healing, and of divine rest.

There are two halves of the Great Commandment. Later in Jesus’s ministry, he was asked, “Teacher, what shall I do to inherit eternal life?” The ultimate answer was to love the Lord your God with all your heart, soul, mind, and strength, and to love your neighbor as yourself. The testing in the desert was centered on the first half. In the same way, we all encounter temptations that lead us away from loving God with our whole being. Instead, we start limiting the parts of our lives in which we let God hold supreme authority. We make compromises in our jobs and our investments, supposing that God’s reign doesn’t extend to the way we make a living. We believe in the myth of redemptive violence, the idea that retribution is more practical than the reconciliation that Jesus preached.

When we limit the dominion of God in our lives, we end up limiting our commitment to the second half of the Great Commandment. We don’t truly believe that God will provide for our every need, so we adopt a scarcity mentality, a zero-sum attitude that emphasizes getting what we can by any means necessary rather than sharing with our neighbors out of our abundance. We read Jesus’s message about welcoming and caring for the stranger, but when we are confronted with an actual needy stranger, we choose our own comfort and safety over the welfare of another of God’s children.

For we are all God’s children. Luke gives Jesus’s genealogy in between his baptism and his temptations. Luke traces Jesus’s lineage all the way back to “the son of Enos, the son of Seth, the son of Adam, the son of God.” We all trace our lineage back to our divine Creator. We are all made in the image of God. So loving God with all our heart, soul, mind, and strength means loving our neighbor as ourselves. In rejecting a person as unworthy of our love, we are rejecting God. As Jesus taught in Matthew 25, whatever we do to “the least of these” we do to Jesus himself.

But boy, is that hard. We are constantly tempted to see God in ourselves but not in others and to elevate our own will above God’s will. Jesus resisted that temptation, but we constantly fall prey to it. As a congregation, a local expression of the one holy catholic church, we are right now wandering in the desert. Like sheep without a shepherd, we will be tempted to stray from the path God has chosen for us. We will be tempted to disengage from spreading the good news of God’s love for all people. We will be tempted to seek our own material wealth or political power. Above all, we will be tempted to believe that God has abandoned us, that we cannot rely on God to provide for us. We will be tempted to substitute our own will and our own desires for God’s desires. We will be tempted to treat this church as if it were a social club instead of a God-centered, worshipping community.

During this Lenten season, let us remember that Jesus too was tempted. He could have stepped away from the path laid out before him, the path that he knew would lead to his death. But he didn’t. He knew that he was the Son of God, who would conquer death and reconcile all people to God, creating a new heavenly nation where everyone belongs. We too are children of God, Jesus’s siblings, bound for glorious citizenship in God’s holy realm. We will be tested, tempted to abandon our calling, tempted to turn away from the path that leads to eternal life. With God’s help, we can resist that temptation and live as people of God today, loving God by loving our neighbors and believing that God loves each one of us and will never abandon us. Amen.

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Preached at First Presbyterian Church of Rolla. Based on Jeremiah 17:5-10 and Luke 6:17-26.

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For a little over two years, I have used a planner called a Monk Manual. The motivating principle behind it is that monks are some of the happiest and most productive people. Steven Lawson, the creator of the Monk Manual, studied the monastic life and developed a way to achieve similar results in secular life. His approach encompasses these ten principles:

• Gratitude
• Simplicity
• Intentionality
• Order
• Generosity
• Relationships
• Reflection
• Presence
• Balance
• Transcendence

The question is, how can we incorporate these in our daily lives? Lawson developed the Monk Manual as a way of integrating spiritual practices that lead to living out these principles. Just last week, I started a program he calls, “Find Your Inner Monk,” which delves deeper into these concepts.

I want to focus on just a few today to set the stage for the rest of our time together. The first is simplicity. Simplicity begins with letting go. Monks express this tangibly by paring down to the essentials—both emotionally and physically—liberating themselves from the things that weigh down their mind, body, and spirit. The vows of poverty and chastity are the tangible expressions of a dedication to simplicity. Much easier said than done. If you start making a list of all the things in your life that you “need,” you will find that it includes many things that were unknown a generation ago. Do I “need” a smartphone? Probably not, but getting rid of it is unimaginable to me.

Next, there are relationships. Monks vow chastity, but do not live without love. Instead, they embrace a different kind of love, the chaste love of brotherhood. In the same way, we can have lives filled with loving relationships. In the Monk Manual, there is a spot for daily gratitude. Most of my entries there are people with whom I have a relationship—sometimes family members, but often friends who enrich my life, or even casual acquaintances who reveal God to me. Hospice nurses cite that the biggest regret of the dying has nothing to do with achievements or financial investments—but has everything to do with relationships. I’m an engineer and an introvert, so for much of my life, I’ve focused on developing a few close relationships. Over the past few years, I’ve tried to broaden my social circle. The pandemic has made that difficult—I think everyone’s social circles have been collapsing just because it is SO HARD to get together. Still, I’ve been striving to stay connected with old friends and develop new friendships.

The last principle I want to discuss is presence. Presence means letting go of the past and the future and being fully in the moment. It means really listening to the person you’re talking to, rather than thinking about what you’re going to say next. We are so used to control that it’s hard to let go, and trust that it really is going to be okay, after all. Engaging with what’s right in front of us, which means giving ourselves fully to the present moment, requires vulnerability—which can be terrifying. But if you’re ever with someone who has real presence—like my friend Ashley Brooks—it’s exhilarating. Their openness and presence are contagious and make you more open and present with them.

Simplicity, relationships, and presence—three ways we let go of our attachments to the material world and surrender to God. This week’s Gospel lesson is the opening part of the Sermon on the Plain, which is Luke’s parallel with Matthew’s Sermon on the Mount. As in Matthew, Luke opens the sermon with blessings, but unlike Matthew, Luke includes the woes here as well. We see these pairings: Blessed are you who are poor, for yours is the kingdom of God. But woe to you who are rich, for you have received your consolation. Blessed are you who are hungry now, for you will be filled. Woe to you who are full now, for you will be hungry. Blessed are you who weep now, for you will laugh. Woe to you who are laughing now, for you will mourn and weep. Basically, if you’re down, you’ll be lifted up; if you’re up, you’ll be brought low.

The blessings are for those who trust in God. The woes are for those who trust in worldly things. If you are rich and you think you can rely on your wealth, you will be reluctant to trust in God. But as the saying goes, you can’t take it with you. One day, you’ll have no choice but to surrender all that you have. If you release your attachments now, you can break free of the cycle of blessing and woe inherent to our world and you’ll be more able to live in God’s realm now. Jesus’s message that the kingdom of God is at hand reminds us that we can live in God’s kingdom now, not later. But living in God’s kingdom means not living in a worldly kingdom.

Jeremiah has similar curses and blessings. Cursed are those who trust in mere mortals, but blessed are those who trust in the LORD. Then Jeremiah follows up with a reminder that, “The heart is devious above all else.” It’s easy to turn your whole life over to God, or rather to say that you’re turning it over, but hard to really let go. Most often, we say that we will put our trust in God alone, but then don’t follow through. On Sunday, we believe that God will provide, but on Monday, we go to work or check our investments. When I was working with Rocco to design our new house, I started out with the intention of downsizing because our family doesn’t need so many attachments—but by the end of the project, we ended up with a bigger house and more storage space for all the stuff we don’t really need. I’d like to let go and trust in God completely, but it’s a struggle every day.

 It’s important to remember, though, that these blessings and woes are not commands, but rather are descriptions of reality. If you put your trust in your wealth, you’ll worry about every dip in the stock market. If you are attached to your possessions, they wind up owning you. If instead you let go of your possessions and trust in God, there’s nothing you can lose. I’m reminded of Nino—some of you know him from the Mission. He went through some things, including alcohol addiction and prison, but then found Jesus and turned his life around. He posted once on Facebook, “I don’t have much but I have it all.” He has let go of all his material needs and dedicated himself to serving God, and he’s filled with joy. It’s always great when he stops by the Mission. He lifts people up and makes the community better just by his presence, which reflects the glory of God.

Nino has enough. We live in a society where a scarcity mindset prevails. We worry that we won’t have enough time to do everything we “need” to do. We worry that we won’t have enough money to be secure. So we chase after more money, which uses up the time we don’t have. I was listening to a recording by Father Richard Rohr recently, and he pointed out that our homes and kitchens are full of “time-saving devices,” and yet we have less time than ever. The pursuit of abundance leaves us always feeling scarcity. We think, If I just have X, I’ll be happy. I just need a new car, or a new job, or a bigger TV, or a faster computer. Then we get it, and it’s nice at first, but eventually it leaves us unsatisfied. The more we have, the more we want, and the less it satisfies.

So the opposite of scarcity is not abundance. The opposite of the scarcity-abundance trap is enough. Kurt Vonnegut wrote this poem as an obituary:

True story, Word of Honor:
Joseph Heller, an important and funny writer
now dead,
and I were at a party given by a billionaire
on Shelter Island.
I said, “Joe, how does it make you feel
to know that our host only yesterday
may have made more money
than your novel ‘Catch-22’
has earned in its entire history?”
And Joe said, “I’ve got something he can never have.”
And I said, “What on earth could that be, Joe?”
And Joe said, “The knowledge that I’ve got enough.”
Not bad! Rest in peace!”

Enough. Instead of striving to have what you want, enough-ness is wanting what you have. The root of this enough-ness is relationships.

Father Rohr reminds his audience that many poor people in Third World countries are much happier than relatively well-off people in America. The reason is that instead of relying on things, they rely on each other. They know that if they are in need, their family or their neighbors will help them out. Instead of putting their time and energy into building up a big bank account, they build up a big social account—wealth in the form of social connections. Elsewhere I have heard this called the gift economy. I give something to you, not as a loan against some future gift you’ll give me, but as an investment in our friendship. And maybe you won’t “pay me back,” but in sharing of myself, I help build up a community of belonging where people support each other. God’s realm is built on something even more powerful: the grace economy. We share not only our time and resources, which are limited, but also God’s grace, which is limitless. God’s grace multiplies our efforts and strengthens our relationships.

I mentioned that I started a program called, “Find Your Inner Monk.” It’s described by Monk Manual founder Steve Lawson as a pilgrimage, but a pilgrimage that takes place in your daily life. In the first lesson, he talks about how we form our ideas, values, and goals, and how we answer life’s big questions. Especially in America, we have this image in our minds of the solitary individual deriving answers from first principles and formulating their own vision of how the world works. That image drives the phenomenon of those who say they are spiritual but not religious, instead seeking answers to life’s questions on their own. But Lawson points out that that’s not a reflection of reality. In reality, the influences on our ideologies and beliefs are first our communities of belonging, then the broader culture, and then our personal experiences. That is, our communities of belonging have the strongest influence, and the more we feel belonging, the more permeable we are, the more open we are to the community’s beliefs.

As we let go of our worldly attachments and invest instead in relationships, we build up those communities of belonging. The more I give to this church, in time, talent, and treasure, the more I feel a part of it, and the more it molds me into its image. We should work towards making our church both a place where people feel complete belonging, and a place where we lift up Jesus Christ and his self-sacrificing love as the ideal that we are all striving to achieve.

I’ve noticed something curious about the human psyche. You would think that receiving a gift would make you value the giver more and make you feel more a part of the giver’s community. But that hasn’t been my experience. In reality, it is in giving that we ascribe more value to the receiver, and in giving that we feel more a part of the receiving community. It’s as if the receiver validates our gift, and therefore validates us as a person and as a member of the community. That’s why so many people volunteer at the Mission and at GRACE and at all of the other charitable organizations in town. That’s why a great way to reconcile with someone is not to give them something, but to ask them for a favor, which shows that you value them.

So to build a true community of belonging, we need to value the gifts each person has to offer. If we want to grow in our impact on our community, we don’t need to raise more money for charity, although that won’t hurt and I would still encourage you to give on this Souper Bowl Sunday. We don’t need to be more entertaining, or to have more programs. What we need is to create spaces where people feel valued, where the gifts they have to offer matter. Some people have financial resources they can share; others have musical or artistic talents, or know how to fix things, or know how to organize and plan, or are good with numbers, or whatever. All of us have life experiences that we can share, things we have learned that can help others see God in a new way. All of us have a yearning to love and be loved.

A community where people truly feel belonging, where they can bring their full selves and all their life experiences and skills and talents, has a name: the kingdom of God. I’m not sure how to build such a community, but Jesus tells us that the kingdom of God is at hand. It’s nearby, just waiting for us to enter it. Let us all strive to create spaces where people can give of themselves, their whole selves, and receive in return the grace of God and membership in God’s glorious kingdom.

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Sermon based on Isaiah 6:1-8; Luke 5:1-11. Preached at First Presbyterian Church of Rolla.

Well, here we are, first Sunday of February. How are you all doing on your New Year’s resolutions? I didn’t make any resolutions, per se, but did intend to change my morning and evening routines. I have been somewhat successful in changing my evening routine, but my morning routine is another story. My intention was to go running every morning to stay active. Well, New Year’s weekend was bitterly cold and also deer season, so I didn’t get off to a very good start. Since then, I’ve gone running occasionally, but not regularly.

My dear friend Ashley Brooks recommended a book to me, Resisting Happiness by Matthew Kelly. I finally got around to reading it over winter break. One of its motivating concepts is the idea that we resist things that we know will make us happier. I know that I feel better and have a better day when I run in the morning, and I know that I enjoy the run itself, and yet I struggle to convince myself to get dressed and go when it’s 12° outside or when there’s freezing rain, sleet, and snow on the way, or 6” of snow on the ground. In the same way, I know that praying, reading the Bible, and other spiritual practices will bring me closer to God, yet I resist doing them. We all have this resistance inside of us.

There’s one concept in the book that I take issue with. It’s the idea that we can choose or seek “happiness.” So often, seeking happiness becomes a search for hedonistic pleasures. But that kind of happiness is fleeting. What the author is really talking about is the deep joy that comes from our relationship with God and with God’s people.

It’s hard to know, though, what choices we can make to become happier or more joyful. In a podcast about our relationship with time, I heard a concept that can help: Choose enlargement. It’s hard to know which paths will lead to happiness or joy, but it’s often easier to know which path will enlarge you. For example, playing an instrument well requires hours and hours of practice, much of it drudgery. I wouldn’t say that I enjoy playing scales or arpeggios or chord progressions, but I know that those exercises make me more able to make music. The example in the podcast was parenthood: Nobody will claim that getting up in the middle of the night to change a dirty diaper is “fun,” but parents do it because it’s part and parcel of the parenting journey.

In today’s reading, Simon reacts to the miraculous catch by saying, “Go away from me, Lord, for I am a sinful man!” In what way was he sinful? I mean, we never hear that he was a murderer or thief or anything. Partly, I think he recognized his sinfulness in comparison to the perfection of Jesus. But more than that, he recognized his finitude, his limitations. We all fall short of the glory of God because we are limited. We love some people more than others. We acknowledge that people in our community, state, nation, and world are in need, but we don’t help them all. Compared to the Lord of Creation, we are small people of limited capabilities. But if we each choose a path that leads to enlargement, to making us a more complete person, we will become better versions of ourselves.

One way we can enlarge ourselves is to become a part of something bigger than ourselves. Let me explain. As an individual, if I see someone who is homeless, I can give them a little money or food, but that’s about it. But if I connect to The Mission, I can help that homeless person get meals regularly, have a place to stay, and get other services they need. As an individual, I can teach a few people about a few topics in electrical engineering. As a professor at a university, I can contribute to a large number of students becoming fully-qualified electrical engineers. We all have a desire to be a part of something bigger than ourselves.

And that’s basically why we are here today, right? We want to be a part of something bigger than ourselves, and what’s bigger than God’s family? In the sanctuary today, there are a few dozen members of Christ’s body, but we are connected to other Presbyterian churches in our presbytery, synod, and general assembly, and more broadly are connected to all expressions of Christ’s teachings. We are all connected throughout time and space. We are connected to the great cloud of witnesses, the communion of saints who enjoy the abundant heavenly banquet. We are connected to poor Simon who just wanted to catch a few fish, but saw God’s realm breaking through and dropped everything to follow Jesus. Simon saw a glimpse of the heavenly banquet that is to come and chose to be a part of it—chose enlargement.

In following Jesus, Simon was promised that he would be a valued part of Jesus’s efforts to build his kingdom. As we heard in the introit, Jesus promised to make Simon worthy. He promised that Simon would do important work fishing for people.

Jesus asked Simon to leave everything he had, everything he thought was important, and abandon his own earthly desires. Simon’s yes had to be followed by a thousand nos. We are finite. We have limited time and resources. We can only be in one place at a time. So, to say yes, I will do this thing for Jesus, means saying no, I will not do these other things for myself or my family or my job. This is a hard calling. I’ve been listening to a recording of lectures by Father Richard Rohr, a Franciscan friar, wisdom teacher, and founder of the Center for Action and Contemplation. Father Rohr reminds us that in the affluence of America, it is hard to obey Jesus’s call. We are bound with golden shackles—unwilling to let go of the things that make our life comfortable, for the sake of following Jesus. This is the part of the sermon when I preach to myself—as much as I’m willing to give to God, I’m very happy living in a nice house and driving a nice car and having a nice life. I struggle to turn away from my career as an engineering professor and spend more time and energy on God’s kin-dom.

But Jesus didn’t ask Simon to set aside his true self. I know it’s a metaphor, but Jesus told Simon he would still be fishing, but for people instead. In the same way, Jesus asks us to bring our true selves, our whole selves, to his service. Jesus doesn’t ask me to cease to be an engineer or a scholar, but instead to bring my skills and talents to bear on his Gospel. Each of us have special gifts that we can use in God’s service. We are all grateful for Jeff and Lorie devoting their musical gifts to God. Nora brings her lifetime of teaching children to her stewardship of the Presbyterian Preschool. I’m glad that Ming brings the skills he developed over an illustrious career as an academic leader to his membership on the PNC. In ways too numerous to mention, we each have skills and talents that we have developed over our lives that we can draw upon and dedicate to God’s service, to building up God’s kin-dom.

Here in Rolla, there are surely thousands of people, maybe more than ten thousand, who are not connected to Christ’s body, which is the church. Jesus is drawing all people to himself, reconciling the whole world and seeking an intimate relationship with each person. He calls us to help in this work, to build up connections person-to-person so that we can experience God’s kin-dom here and now. But the challenge is too big. I cannot personally tell ten thousand people about the love God has for them. Even as a congregation, we can’t possibly reach everyone. But that doesn’t excuse us from trying to reach someone. We need to start somewhere.

Let’s start by thinking about who is not here. Who is not worshipping in the sanctuary this morning? Well, for starters, our homebound members and others for whom worshipping remotely is preferable due to their life situations. Today, that group is probably a bit bigger than usual because of the weather. Some of us, particularly the deacons, are called to help those members stay connected to Christ’s body even if we don’t see them in our sanctuary. Looking beyond our members, let’s think about those vast groups of people who aren’t here. There are the younger generations, by which I mean anyone under the age of 50. For a variety of reasons, many of them have heard the message that they are not welcome in God’s kin-dom. Some have been explicitly told that “their kind,” whatever that means, aren’t welcome in a particular church. Or maybe their friends have been excluded, and so they won’t go anywhere their friends aren’t welcome. Or maybe our inward focus, on the worship style, architecture, music, and programs that matter to people like us, implicitly excludes people who are intimidated by our sanctuary, dislike our music, or whatever. By failing to meet them where they are, we send the message that they aren’t welcome, that they don’t matter to us.

Jesus said, Come, follow me, and I’ll teach you. He knew that Simon would be in challenging situations, dealing with people he had nothing in common with or even people he hated, such as tax collectors and Roman soldiers. In the same way, Jesus knows that if we follow him, we will be challenged. We’ll meet people who have very different life experiences from us. We’ll meet people who are made anxious by the very things that bring us comfort and who need comfort that we don’t know how to provide. We’ll meet people dealing with problems we cannot even conceive of.

We are called to bring our whole selves to those encounters. I will never cease to be an engineer or a professor, no matter what happens in my career. I think like an engineer, solve problems like an engineer, and communicate like a professor. I cannot change my past experiences that have formed me into the person I am today, and that’s OK with God. Like removing chaff from wheat, Jesus removes just those things that hold us back from participating in kin-dom building while retaining that core, that nugget of self, deep inside of us. Jesus promises, though, that he will be with us. When we peel back those layers of worldly attachments that separate us from God and each other, we are left exposed and vulnerable. Yet Christ is always with us, protecting our true selves, loving us completely, and enabling us to share his love with our neighbors.

Serenity is what comes when you stop wishing for a different past. Courage is what we need to build a different future. We all, each one of us individually and our congregation as a whole, can have a future filled with God’s glory if we choose it. If we choose to go where God is calling us, we can experience a taste of the abundant life that is to come when God’s realm is complete.

When Simon saw God’s realm breaking through, he immediately responded, “Go away from me, for I am a sinful man.” He realized that, like all of us, he was limited. He was not ready to participate in the full abundance of God’s realm. Jesus said, It’s OK. We don’t have to change the whole world by ourselves. Jesus is the one doing the work, really, and anyway, the world is a big place. All we can do, and all we are asked to do, is to follow Jesus and change the world for one person. And then another. And then another.

I’m not sure what or where my true calling is. I have some idea, but I’m still groping blindly for the next step. What matters is that I’m trying to follow God’s call. It’s OK to be wrong, but it’s not OK to quit trying. I’d like to close now with a prayer written by Thomas Merton that encapsulates what I’m saying, and that I hope will be helpful to you, each one of you, as you strive to follow where Jesus leads you. Let’s pray:

My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really 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 that 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 that I will never do anything apart from that desire. And I know 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. Amen.

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