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Foundry is an historic, progressive United Methodist Church that welcomes all, worships passionately, challenges the status quo, & seeks to transform the world.
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Monday Nov 30, 2020
Monday Nov 30, 2020
After That Suffering
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, October November 29, 2020, “In the Fullness of Time” series.
Text: Mark 13:24-37
Time is a tricky thing. Theoretical physics gives us concepts like absolute or Newtonian time, relativity and the space-time continuum, and loop quantum gravity theory—all different perspectives trying to understand what seems to be the fairly agreed upon belief that time is one of the most difficult things to understand. Yet here we are. And it is whatever time it is. And humans have forever been anxious to try to predict the times, to predict when things will happen—and are, mostly, tragically or hilariously wrong. We join our ancestors in moments of suffering who for centuries cry out “How long, O Lord?” Or with Whitney Houston, “How will I know?” Or with every child anywhere on a family trip, “Are we there yet?” We talk about time as a commodity and often get caught in a scarcity model—as if we don’t have enough. Or we think of time as an empty space that is our duty to fill with activity. When will there come a time that there’s more time? Is that even possible? Is time really a measurable thing? And what about eternity? Does time have a “start time?” And we’re back to physics and question after question.
Time is always a tricky thing. And in this year of disruption and disaster and disease, time—at least my experience of it—has just been plain weird. Sometimes a week feels like a day and a month like a week. The familiar rhythms and markers of our existence have been so thrown off that it feels like we’re floating in some shadowy wrinkle in time. And we don’t know how long all this is going to last and we can’t plan our lives in the little boxes and fields of our calendars that normally give us some sense of control because predictions of vaccines and protocols and tests and all the other stuff surrounding COVID-19 are shrouded in uncertainty wrapped in contingencies.
It’s true that—because human life has often been disrupted with disease and violence—one of the most common refrains of our spiritual tradition is “How long, O Lord??” But in the midst of that outcry, if we’re paying attention, our faith tradition helps us manage and mark time. The seasons of the church year, the liturgical seasons with their assigned symbolic colors and images, are one of the ways that our religious practice orders time. And today we begin a new year with this first Sunday of Advent. Advent is all about waiting, about anticipation, about looking ahead to fulfillment of a promise. But one difference between human experience of time generally and our religious observance is that in church time we’ve got an end date—we know, for example, that we will light a candle on our wreath for four Sundays and then, on December 25th, baby Jesus arrives! It’s like clockwork, like Newtonian time, steady and forward moving and certain. Jesus is gonna get born no matter what items on our holiday to-do list have been completed or left undone, no matter whether we’ve gathered in person with family or in worship on Christmas Eve or not.
But there’s this whole other kind of time at work underneath our observance of Advent…or maybe above or around… It is the bigger, broader space of time that begins perhaps at creation and certainly by the birth of Jesus and stretches into this present moment and beyond. This time is not predictable or controlled. It is the time between the Alpha and Omega…the beginning and the end. It is the time between when God got this party started and when all reaches its divinely imagined goal. As one scholar describes it, “Jesus’ followers are summoned to faithful vigilance during an arduous, ambiguous time between the inauguration and consummation of the [kin-dom] of God.” The Gospel according to Mark is particularly focused on this “arduous, ambiguous time” and the text we heard today may reflect the particular upheavals happening in the lives and time of Mark’s readers.
If you read the whole of Mark chapter 13, you will read of a variety of dangers and sufferings: false prophets, wars, famines, persecution, family dissension, and exile. Our passage follows these with, “But in those days, after that suffering…” And it sounds like Jesus is going to tell us when to expect the suffering to end (“after that suffering”). And it sounds like Mark wrote the words of our text as if the end of the story—the “consummation of the kin-dom”—was expected within the times that he was living. I mean it says “when you see these things taking place, you know…” and “this generation will not pass away until all these things have taken place.” But then we get that bit that says, “about that day or hour no one knows.” Tricky.
What we receive next is the teaching about staying awake. We’re supposed to stay awake so as not to miss when the big event happens. Now I have become very good at being awake—often in the middle of the night when I really don’t want to be awake. Staying awake for a long period of time can make you exhausted and cranky. And, well, the time between the inauguration and consummation of the kin-dom of God is not over. The suffering is not ended. Perhaps the specific sufferings of Mark’s day are over—that is, the abuse of power by Roman emperor Nero, whose reign was marked with tyranny, extravagance, and debauchery which inspired the Jewish revolt against imperial Rome. At least we don’t have any of that these days, you know, people abusing power for personal gain for themselves and their cronies, not acting with integrity, making decisions that do harm, acting with prejudice and without any sense of cooperation—all within an inherently broken and oppressive imperial system… At least we don’t have any uprising from those who have been marginalized, disenfranchised, oppressed, and overlooked… Oh…wait… This long time of waiting for tyrants be unseated, empires to fall, and peace and justice to take over is exhausting. How long are we expected to stay awake? A human body and spirit can only take so much after all…
“But in those days, after that suffering…” What if this phrase is not meant to mean after a particular suffering in one, specific time? What if the “day or hour” of a divine arrival is not referring to a one-time event? I grant to all of you biblical scholars and theologians out there that Mark is almost certainly reflecting an ancient Jewish hope (found in Daniel and elsewhere) in a “Son of Man” return at the end times to sort everything out the way God wants it. But I beg that you will grant me some interpretive license, some listening underneath the plain meaning or intention of the author in order to receive what Spirit may also want to say.
In this long waiting time, this long suffering time, this long time of wondering how long the cycles of injustice and cruelty and war and destruction will continue—in this, our time, what if the message in the text, the message of signs and of words that don’t pass away, the message of remaining alert—what if this is a perennial message, a daily message, a message for us after “that suffering” we experienced yesterday or an hour ago or after the suffering we are experiencing right now is passed…What if the message is that after every suffering, large and small, today and every day, we are assured that an inbreaking of God’s love and mercy will surely come. It may come in ways you might miss if you’re not expecting it. That is, most of us will not see a vision of Jesus surfing back to earth on the waves of cloud or anything else so clear and dramatic. The never-passing-away reality of God’s mending, tender love may come to us through the most everyday kinds of moments. As one poet described it:
A certain minor light may still
Lean incandescent
Out of kitchen table or chair
As if a celestial burning took
Possession of the most obtuse objects now and then—
Thus hallowing an interval
Otherwise inconsequent
By bestowing largesse, honor,
One might say love.
Any teaching about staying awake is not, of course, a literal call to sleep deprivation or insomnia (thank God). It is an invitation to remain awake and alert to the present moment, to what is really happening, to each present moment’s beauty and its pain and everything in between. It is an invitation to be always looking for an inbreaking of grace, of divine presence, of visitation.
There have been moments when the way the breeze caressed my face was, for me, a clear sign of God’s embrace. When a random message from a rarely heard-from person came to me as a clarion call to purpose. When a new relationship was revealed as part of God’s liberating work in my life. And in this long year challenging in so many new ways, Jesus has shown up again and again. It would be easy to miss these things—and God knows I’ve missed so much in my distraction and my collusion with our culture’s cult of filling time and calendars with what we think are controllable expectations. We can’t know exactly how or when Jesus will show up except on Christmas and Easter! But the promise is that Jesus will draw near after the suffering, in the suffering, in this present suffering, with love and grace just for you. So make that your expectation. Stay alert to that possibility.
This holy season into which we enter today is a particularly focused practice ground for living this way. It gives us a way to mark the time with intention, to wait on the Lord not in idleness, but in focused activity. And as we move through these days in the earth’s cycle where on this part of the planet, daylight grows short and night stretches on, and in this year when isolation and illness and injustice cast long shadows, we are reminded that we can shine, we can illumine a way for others who are trying to find footing, we can nurture the lives of others through love and care, we can share what we have, we can pray with and for one another, we can do what we can do. And for all that we cannot control, we wait on the Lord, we look for Spirit, we rely on the visitation of the Christ, trusting that the long night will end, that morning is coming. And our waiting will never be in vain, for in each and every day God is Emmanuel, God with us. And in the fullness of time our long-expected Jesus will come into the world to usher in that perfect peace, that divine justice, that ancient hope for the consummation of God’s creation that is the desire of every nation, the joy of every longing heart.
https://foundryumc.org/
Sunday Nov 22, 2020
Sunday Nov 22, 2020
The Least of These - Matthew 25:31-46
Rev. Ben Roberts
A Sermon for Foundry UMC
11-22-20
Today is celebrated in our liturgical calendar as Reign of Christ or Christ the King Sunday. And today marks the end of our liturgical year, so that’s nice, 2020 is sort of, over today. Christ the King, enthroned in glory, gives us an assurance of who has final authority and to whom we’re accountable for the power we hold in this life.
“Just as you did it to one of the least of these” and “just as you did not do it to one of the least of these” is either a reassuring balance that even the smallest acts of mercy we take are received as acts of righteousness in the face of need and injustice. Or It may feel like a maddening judgmental score card where our every action is weighed as good or bad and the side with the highest total determines our fate. That’s a pretty natural place for our minds to go considering that in a contest, other than golf, the side with the highest point total is declared the winner. The judgmental score card is too often accompanied by a paralyzing feeling of “what’s the use in trying” in a complex world of big and small systemic injustice. One thing is very clear…Prince, R.E.M. and Jimmy Buffet all lied to us, this end of the world scene does not sound much like a party at all.
Matthew’s Gospel ends Jesus’ ministry with this series of three teachings. All of them include forms of judgement, only one of them is any sort of party, in the first part of chapter 25 describing being ready for the end with images of entering a wedding banquet. From our story today, we have an image of judgment comparing this end process to sorting out of sheep and goats. From here the Gospel moves on into the passion narrative and the plots to betray and crucify Jesus.
All this feels heavy to me in these waning days of global pandemic Fall with Winter coming. Be reminded, fear not, an inbreaking of hope, peace, love, and joy is, and always is, coming. Tempting as it is, let us not skip this drama in Matthew. It certainly serves a purpose for the author in their communication with their community. Ever the convincer, Matthew dials up the end of time imagery in a continued effort to ground Jesus in the same line with all the other Jewish hero’s and in this case the promised one with authority of Judgement, seemingly a reference to apocalyptic narratives in Daniel, chapter 7:13. The long and short of the message being; this is the one, listen to him.
Here, in our story, Jesus describes not only what a process of judgment might look like (there are multiple), the Son of Man’s role in it as king, but also the default mode of life of the righteous sheep-le (meet the needs as you encounter them), and the goat-y behavior of the unrighteous (qualifying or being asleep to the needs all around).
It could easily be my own agenda here, but I took note as an Ordained Deacon the UMC, that the “accursed” in the story, question Jesus by asking, when did we see you and not diēkonēsamen (minister to, or take care of) you. Admittedly, I read into this Jesus’ underlying conflict with religious leaders who, rather than extend mercy, enforced extra financial burden upon the sick and prevented them from participating in religious and social life until they paid up to become ritually clean. No mercy, until you pay. Maybe they were not religious leaders at all and thought those acts of mercy were reserved only for official roles. The result is the same either way, official role, or none, when they failed to extend mercy to the lest of these, especially those who could not pay, so also, they did not extend it to the king.
For me today, the biggest temptation of this text might be to just start naming all the goats. Especially right now when it’s so obvious. Like, extremely obvious. Just look at what they are wearing it might as well say “goat.” Look at who they talk to, look at who they do not talk to. Look at the legislation they’re passing, and the legislation they fail to pass. Look at who they voted for. Look at the wild departures from agreed upon norms. Look at their high property values and their low taxes. Look at the conditions of their schools and their neighborhoods. Look how they treat their neighborhood. Look how judge-y they are. They didn’t even post about that thing on social media, but they posted about that other thing without hesitation. Look at what they’re watching and reading, they think that’s news, it’s 100% goat-y. And they’re so mean if you even get one word wrong. They act so entitled. There’s no way this is not clear to everyone, even them, they aren’t even aware.
And of course, in a narrative story, where there are sheep and goats and it’s so incredibly obvious that they are the goats then of course that means… I mean you know, just look at who we voted for. Look at how we do church. Look how caring we are. Look how we support the established agreed up normative system. Look at our school and how smart our kids are. I tip big when I have some faceless person risk their life to bring me food in the pandemic. Look how good I am at naming how goat-y they are. It’s so painfully obvious that they are the goats and that means I…am…the……………….king.
Right, well…yes, so…..hold on, that actually doesn’t sound right at all, that sounds a little goat-y.
I met my now spouse, Cortney, 11 years ago when we were living in Burkina Faso. She was there through Peace Corps and lived in a town called Bogande. I was there with a non-profit living in the capital, Ouagadougou. In a straight line, were about 100 miles away, which of course is an 8 hour bus ride. If you’ve never lived on the edge of the Sahara Dessert, you should know it’s hot. Also, there’s not a whole lot to do out in smaller towns, so you need to think of your own entertainment like books or a game called “goat or kid (human child).” It’s played by listening to random sounds on the other side of your wall that could be either a goat or a kid, then guess which one it was. You may then get up and go look to see which one it was, or, again it’s a very hot place, wait to see if the goat or kid passes within your view so you don’t have to stand. That’s the whole game, plenty of kids, plenty of goats and they make similar sounds when they’re little.
There were also plenty of sheep. Funny thing though, dessert sheep in Burkina don’t look like the sheep we’ve been conditioned to think of here in the west, big wool fluffy coat. Many of the sheep that I encountered had little coat at all. Well, at a distance when they’re all mixed together, and especially since I didn’t know what I was looking for it’s hard to tell which is a sheep and which is a goat. For instance, this photo, which is one of my personal favorites, I took in a place called Bani. I posted this picture to my Facebook page and captioned it “A man with his goat.” And it should be no surprise to you at this point, that that is not a goat. That is a man with his sheep.
Matthew’s point was never to send us in a spiral trying to figure out who’s a sheep and who’s a goat. I don’t even think Matthew’s point was to make those receiving the message spiral on judging ourselves as sheep or goat. Chapter 7 verse 1 and 2, “Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get.” No, this story is once again driving home Chapter 3 verse 17, “this is my Son, the beloved, with whom I am well pleased.” It is also, driving home the point of what the righteous do, like all of the sermon on the mount in chapter 5. Merciful, peacemakers, salt, and light.
Matthew shows us in this story the operating mode of the righteous. It doesn’t come from striving in the sense that their work was somehow forced. They ask the question same as the unrighteous, “when was it that we saw you in need?” Their actions just seem to be the outgrowth of their understanding of the law and their practice of faith. As they encountered those in need, they seem to have met the need through whatever means available. Their whole disposition seemingly oriented to perceive and to respond, however large, however small. Likewise, the so called “accursed” having been similarly instructed and encountering those same needs chose not to respond. Or, and potentially more dramatically, they substituted their own understanding of what a need was by qualifying it on some scale other than God’s justice.
The disposition of the righteous in this story remind me of a sense of encounter with God’s grace as we describe it in the Wesleyan tradition. God’s grace and God’s Spirit continually working in this world. Waking us up to the need, brokenness, and the beauty present in our world and in ourselves. Inviting us to receive and live into a life of relationship with God and one another through the life, ministry, death, and resurrection of Christ. Then dwelling and walking so closely with us that works of mercy and justice become a reflex and not a 9-5 occupation or a task list.
My time in Burkina showed me that I lack the skills, knowledge, and love to truly know the difference between a sheep and a goat. I should refrain from inserting myself as King in this story. We aren’t called to render judgment anyway. But we are called to identify and respond to the needs being expressed by our neighbors. Pray that it would be so.
Pray we will respond to the need expressed when black trans women are 7 times more likely be killed than the rest of the population. The need expressed when the prisons are private and exist to turn a profit. The need expressed when an election year means record-high gun sales and this time 40% of those sales are to first-time buyers. The need expressed when a city in a tight budget year can “find” 80 million dollars in relief for businesses, hotels and entertainment but no additional funds to end chronic homelessness and ensure people don’t die on the street. The need expressed when a quarter of a million people have died from a virus in barely 10 months, yet there is still no coherent national leadership for a coordinated response.
The need expressed when 17% of The District’s population is at risk of eviction proceedings unless protections are extended. The need expressed when 80% of those at risk of eviction are households of color. The need expressed when nationwide the estimates of the number of people at risk of eviction by year’s end stands at 30 million people, translating to 12-13 million rental households and meaning most of the individuals are children. The need expressed when it consistently takes nearly a decade to replace homes resulting in the displacement of public housing residents. The need expressed when Breonna Taylor’s killers are still on the loose.
The need expressed when we can’t even do, the least we can do to help each other in this moment and put on a blessed mask.
The need expressed, when the needs expressed feel too large and too long standing for us to do anything about it. Respond.
Some days the response will be giving water to one who is thirsty, clothing the naked, visiting the prisoner. Some days it will be trying to tear a whole prison down. Some days it will be standing in the street saying look over here these lives matter and they are at risk. Many days it will be ensuring we’ve not substituted our own understanding of what a need is by qualifying it on some scale other than God’s justice.
The needs expressed, need forgiveness, grace, and accountability. And so do you and I.
Doesn’t feel like much of a party, but we pray for the end all the same. Yes, of this sermon. But also, the end of this pandemic. The end of uncertain days or at least these next 60 days. The end to our many emergencies. The end to loneliness, destruction, anger, and violence. God can do it. We can do it. Fix your eyes on an enthroned Christ and remember his teach; we can do it. May our response today be letting God work to make us a people of reflexive mercy and justice to serve even the least of these. When that happens, then we can watch the inbreaking of joy, of peace, of hope, of love that comes next.
https://foundryumc.org/
Sunday Nov 15, 2020
Sunday Nov 15, 2020
Awakening – 1 Thessalonians 5:1-11
Rev. K.C. Van Atta-Casebier
A Sermon for Foundry UMC
11.15.20
Good morning and welcome to those just joining us, you’ll find links for fully engaging in our service in our Facebook and YouTube comments or on our website foundryumc.org. If you are in need of ASL interpretation, you’ll find that info on foundryumc.org/asl.
Let’s Pray. God, for Your wisdom and revelation and hope, we pray now. Amen.
She stumbled her way through the unenchanted forest, with just a map and a fanciful dream. She didn’t at all find herself enchanted by the reverberating tree chorus or the soft, babbling stream. She kept her head up and, on a swivel, on guard. As her armor clanked, she was reminded of the uncivil. It was hardest to forget, that part. She looked down to see that the trodden path was close to being swallowed by the brush. Just a little bit further to go, a turn here, a twist there, and no need to rush. Only it felt like a race...antagonized by looming darkness, to arrive at peace…. salvation for her life, at too fast a pace. She wrestled with the pain that was much too embedded in every cell to release.
Her head turned up again, just before a tree collision. She kicked it in anger and consternation. It was so unapologetically big that it blocked her vision. Who does this tree think it is, taking up so much space? She wondered what it must have felt like...you know...to be so firmly rooted in place. Take a break, she heard the forest floor whisper, something to consider on account of the indefatigable mind sparring and her heel was beginning to blister. No, push through, she thought. Don’t quit. The kingdom called peace is at the end of this map that I brought. This is not it. She kept her eyes on the prize so to speak. There was a course laid out before her. She continued to strive and vehemently refused to appear weak. Only she realized...that she hadn’t moved, still face to face with the tree. Who was she kidding? What was she trying to prove? That she was somehow free? She plopped down at its base, took off her armor, pulled her knees to her chest, and with her hands, she buried her face. The forest hummed and rocked and lulled. As she felt herself begin to drift, an inevitable jolt. “This isn’t going to work,” she groaned. She lifted her head once more. Put on her armor and journeyed back out in the dark, ignoring the whispers from the forest floor. She felt lost, certainly not found...as she gazed into the never-ending scape, and with each nightingale tweet, her heart began to pound - a reminder to fear her escape. Shake it off. Going back was not an option. In her rear view, a kingdom standing PROUD, all drunk from the same toxin. Stabbings in the street, a mobbing and delusional crowd. Egomania, narcissism, and gasoline – a potent concoction.
Security was a funny name for a kingdom of oppression and violence, with a dialect of fear. She traversed through the night with caution, and eventually the forest began to clear.
The new light of day started to spread out. She gasped. Dejected, her eyes landed on a familiar sight. Had she somehow gotten turned around? Maybe she could tell if it wasn’t so bright. “No, it must be, I followed the map exactly right.”
…..
Resigned, she traced it with her wet eyes and made mental notes, built of the same stone, same gargantuan size, perhaps a less ostentatious throne, but strikingly similar, this was supposed to be the prize? “This can’t be the kingdom of peace. I didn’t come all this way to be starved at the same feast.” She fell down to her knees. A revelation of a futile attempt to escape this formidable beast. She shook her fists at the sky. “You promised this was it. You gave me this map, why? You told me I would be safe here, and I’m not one bit.” She crumbled into a cascading cry.
…..
Then she heard a faint whisper “...up here.” She lifted her head. “Unh Unh,” said the voice. “This time I’m gonna need your heart instead.” Inhale. Exhale. Deep breath. She loosened her shoulders and opened her chest...felt zap after zap...the painful etching of a new map. When the light released her, she turned back toward the forest, this time noticing how very enchanted it was, the trees breathing as they swayed, she must have missed that part. And she ran, with reckless abandon toward something new, her arms spread apart. Once embraced by the strength of the rooted trunks and the magic of life echoing all around her, she felt safe to meander about in her salvation. That sweet Cyprus fragrance and the water rapping against the stones invited her into the intoxicating dance of faith. Her heart and the whimsical, messy, melody settled into the same tone. Ah, yes. Her divinely entangled fate. Soon, the darkness began to creep in, and she decided to look directly into it, a gaping invitation to the unknown.
“Where is my heart taking me,” she wondered? It was dark and scary, and she started to falter. “A place called awakening,” the forest thundered. “A place where the rocks of the river form an altar.” Deeper into the unknown she went. Until she couldn’t go anymore. Too tired to figure out what this all meant. “Take a break,” whispered the forest floor. Illusory peace and security nowhere to be seen. She sat down to rest, up against a tree. Audaciously big, she thought. She pulled her knees to her chest, buried her face in her hands and wondered what it must feel like to be that free.
And then she spotted it. A small, almost unsuitable starry gleam. It became so bright that she awoke from her long and arduous dream. She yawned and stretched. She loosened her shoulders and opened her chest. “Ow.” Her heart ached. How could that be? If she wasn’t yet awake. Unless…
…..
She brushed herself off. Parched, she headed to the river for a quaff. The star gave light to the dark path. As she approached, she noticed a pile of stones inviting her into the bath. For awhile she played in the water like she did as a girl. Then she surrendered and let the water toss her about in its whirl. As she melted away, she heard a voice whisper, “remember, you’re a person of the water. And here in the altar bath, you’re not just anyone, you’re my beloved daughter.” The water healed the heart scars. And the sun was starting to scare away the glistening stars.
In the light of the new day, she danced about in the peace and security of being known. Of being held. Of belonging. Of the love she had been shown. Of the freedom she felt. Her heart still throbbing…. here in the in-between. “Perhaps this is a kingdom without a king,” she mused. “Perhaps it's just a kingdom without a g. Yes, a Kin-dom is on the loose.” And now she doesn’t have to wonder how it feels to be that free.
“An enchanted escape doesn’t have to be my final destiny. But I can never now unsee awakening. It’s a reacquainting place for when the empire starts to get the best of me. An invitation to grow up and grow down, to hold steady in the blustery imperial winds, to remain grounded in the earth matter, to give boundless hope much to our chagrin, to silence the hollow, dusty chatter. To remember that we are water people. That salvation is something for us to meander about in. That empires are not innately peaceful. But we are. Awakening is the place of incarnation and the resurrection and everything unseen
It holds more questions than answers, and gives space to the unknown
And guttural shouts of, “what could this possibly mean?”
If only we can remember what we’ve been shown. We can help others be more free. Our destinations aren’t mirages of peace and security promised by new regimes. In fact, it’s not the destination at all. It’s all in the dream.”
Awakening.
Now I see.
“You and I aren’t meant to be in separate kingdoms. We’re not meant to be ripped apart.”
And so she ran with reckless abandon, following the map to awakening that had been painfully etched on her heart.
Let’s Pray.
God for assurance of peace and security in the belovedness of our baptismal identity, we pray. Awaken us to ourselves….and to faith, hope, and plentiful love. Remind us that we’ve been given armor and not a weapon. Help us to heed the tiny whispers of Spirit that invite us into rest and open our hearts that we may know more intimately how to be human together in this cosmic accident. Remind us that we are water people, baptized in the sacred river. And that we’ve been splashing around in salvation from the beginning. Remind us that it's in the unknown that we become known. Help us recommit to the vocation of peace-building rather than recruitment. And hold us, call us beloved, dance with us, waft sweet smells under our noses, and mop up the spillage of our hearts. Every day when we wake up, give us a fresh start. In the name of life abundant we pray together, Amen.
Benediction:
Foundry, may the love of God, the hope of Jesus, and the communion of the Spirit be with us now as we embark anew on our journey to awakening. Amen.
https://foundryumc.org/
Monday Nov 09, 2020
Monday Nov 09, 2020
What’s It Gonna Be?
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, October November 8, 2020, “Choose This Day” series.
Texts: Joshua 24:1-3a, 14-25
The people of Israel have finally arrived in the land that was promised. Joshua, Moses’ successor, is the son of Joseph, the one sold into slavery in Egypt by his brothers, the one who rose to great power as an aide to an Egyptian Pharoah. Joseph’s presence and leadership during a famine was a catalyst for the Israelites landing in Egypt in the first place—where they grew too numerous in a way that threatened the new Pharoah who proceeded to enslave them. We know the story from there…Moses… Passover…Exodus…Wilderness…Conflict and Conquest… and now Joshua gathers the tribes for a covenant-making ritual in the Promised Land.
This moment is a significant point of transition for the nation, a decision point about what kind of nation Israel will be and how they will live together in a new context. They bring into that context a reality in which God and militarism and tribalism and religious commandments are all mixed up in a complicated soup. And the historical players, those whose names are etched into the narrative as on stone monuments—from Abraham to Joseph to Moses to Joshua—carry with them plenty of complicated baggage themselves.
This is a moment when Israel is ostensibly trying to create a community that is grounded in the high ideals of the Mosaic law with love of God and neighbor at the center. But they seek to build that community on conquered land as a people who bear the scars of a history of slavery. Israel has gotten where they are now through violent, military conflict and plunder. And within their own nation there are rifts and rivalries between tribes.
Just so we’re tracking, how does this story resonate with our own in this moment in the United States of America?
High ideals and lofty vision, check.
Been through some stuff, check.
Conquered land, check.
Scars of slavery, check.
Imperfect historical leaders who’ve been both brave and good and selfish and terrible, check.
Fueled and formed by instruments of war, check.
Rifts and rivalries between tribes…well? Check.
God’s name and character stirred—perhaps dubiously—into the mix, check.
A central, grounding narrative of our faith is the story of the exodus from Egypt, the liberation of Israel from slavery and their long journey in the wilderness, trusting in the promise of a land flowing with milk and honey. The wilderness narrative is my go-to in seasons like the year 2020—or really any time of intense struggle, lack, or uncertainty. The promise that God receives the cries of the unlikely ones, the powerless and oppressed, acts as an advocate and guide to liberate them and to upend the unjust systems in ways that bring greater equity and lead to a promised land of new life and new community. I love this. It gives me a frame and a hope. And I believe that is appropriate—there’s truth in it.
But I will say that I don’t like thinking about the part of the wilderness wandering that includes the more complicated, unsavory baggage. I don’t like thinking about how, in the scriptural record, God gets saddled with responsibility for the violence done as our ancestors marched toward what they believed was their entitled due. I don’t like thinking about how the high ideals for the new kind of community in the new land were compromised by the way the new land was acquired through conquest and displacement. I don’t like thinking about how there was conflict and power posturing among the people at every turn along the way. I don’t like thinking about how easy it is—even for an oft-conquered people—to tell this story from the perspective of the conqueror without even acknowledging the voices of the conquered.
Sometimes we need to tell the hard, complicated truth of our history to be able to truly step into God’s new thing. To tell the hard truth doesn’t mean that we erase anything. It doesn’t mean that we don’t acknowledge the beautiful and brave and honorable parts. Rather it simply asks that we are willing to look at the fullest picture and to name what we’ve ignored or gotten wrong, where harm has been done, the things and people we need to care for if we truly want to live the ideals, values, and faith we profess.
We are in a moment in which our nation’s history is catching up with us. I’m not learned enough in the various dynamics nor do I have time today to try to sum it all up in any comprehensive way. But I dare say choices that have been made from the very founding our nation—choices made by public officials and by private citizens and residents—have had consequences. And we are currently in a moment of reckoning with all those consequences—the good, bad, and ugly. The struggle to create community aligned with our highest ideals is at a point of boiling over.
We know that poverty and systemic racism leave thousands upon thousands of our siblings vulnerable to indignities and violence of various kinds every day. That reality has only gotten worse in recent years. We know that the impoverished and people of color have been most cruelly impacted by the COVID-19 pandemic that has, to date, killed more than 237,000 of our siblings in this country. If we’re honest about recent history, we know that lies and mismanagement allowed the pandemic to get so out of hand. And what we’re also experiencing right now, as one journalist has written, is the way that events of the past four years have “divided seemingly like-minded people of goodwill: friends, relatives, neighbors, professional colleagues — people of similar backgrounds and who theoretically should align politically, but don’t. And who have a hard time feeling anything but contempt for the other.”
We are in a place where we cannot imagine how others can actually support who or what they support—and vice versa. We cannot even agree on what the issues are, much less have a meaningful conversation about them that might leverage our different approaches to possible solutions. And today we know that a large number of our siblings in this nation are feeling grief, fear, confusion, and rage. And a large percentage of us are feeling relief, hope, and utter joy even as we know that there is so much work ahead of us. And there are many who will be having a challenging mix of emotions and thoughts as we try to process the most extreme, hateful reactivity in these days. Some among us will want revenge for damage done. Some will not trust anything that is being said by anyone.
Today we find ourselves in a moment in which we, like the tribes of Israel, have some choices to make. Those choices have at their core the central question: What God will we serve? Because the kind of God we serve makes a difference for better or for worse. Our faith—the God whom we serve—forms our sense of purpose, our priorities, our values, our understanding of what it means to be human and how to be in community. The God whom we serve will help us know how to respond in the days and months ahead of us as citizens of the Kin-dom of God who are part of this nation.
And the God whom we are called to serve is radically free, unbound to any human political system, party, or politician, yet always working deep among us for the sake of what is right. The God whom we serve is the God who gives us freedom and power to resist evil and injustice in any form they present themselves. To stand against anything that does harm to our neighbors, that denies dignity, that steals children and separates families, that harms the planet, that intentionally stirs the reptilian energies of our nature instead of the better angels. Our God is the God who helps us have the courage to be honest about our history, to be peacemakers, to love and listen when it would be easier to hate and dismiss. Our God sends Spirit to encourage and inspire people to tirelessly work over years, in ways most people will never know, to do the things that move the needle, that bend the moral arc toward justice, that further the cause of the Kin-dom. Our God doesn’t abandon us in our stubbornness and foolishness but instead continues to draw near to try to help us perceive how to get to the Promised Land without destroying everything and everyone in our path.
Regardless of the election outcome, our choice today would have been the same. Will we seek to serve a God who calls us to sacred resistance which is—from start to finish— “about love, love that looks upon each person with a desire for their wellbeing, love that looks upon human community with a desire for healing and peace with justice, love that looks into all creation with a desire for mending and reverence, love that is compassionate and merciful, love that is stubborn and sacrificial.” Patient and kind…not envious or boastful or arrogant or rude. Not insisting on its own way…not irritable or resentful…not rejoicing in wrongdoing, but rejoicing in the truth. This is how God loves the world. This is how God loves you. This is the love God created us to choose and to live.
I’ve heard it said recently that a focus on love is weak, is for wimps, you know, that whole tough guy thing. I’ll just quote the Bible, love is stronger than death. Hate is easy. Love is the challenge.
At a certain point, like the Israelites of old, we simply have to make a decision about whether we’re serious about loving God and loving neighbor, whether we’re serious about living the promise or just want to keep talking about it.
So what’s it gonna be?
I pray that we will continue to be and become a community of sacred resistance, a community willing to be bold and humble, to risk getting things wrong as we try to get it right for the sake of love and justice, to be a people who can honestly say, trusting in God’s help, “as for me and my household, we will serve the Lord.”
https://foundryumc.org/
Monday Nov 02, 2020
Monday Nov 02, 2020
Blessed Choices
A homily preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, October November 1, 2020, All Saints Sunday, “Choose This Day” series.
Texts: Revelation 7:9-17, Matthew 5:1-12
“Choose this day whom you will serve…” These words were spoken by Joshua to the Israelites at a key moment in their history. What God will you serve? The question is always before us and our answer has implications for every aspect of our lives. This choice affects all our other choices. And every moment of life, from the most significant to the mundane, involves choices at some level.
As a nation, we are on the brink of a big choice. Like every choice, the outcome will have consequences. Each one of us is responsible for our own discernment and action. After the election, we will still have choices. Every single day. Regardless of the outcome, there will be important work to do, decisions to make, priorities to discern.
And as followers of Jesus we’re not left without guidance. In the wilderness place, Jesus was tempted to serve a god who twisted scripture to try to draw him away from a life of self-giving service, away from the God of love, peace, humility, vulnerability, and justice. Jesus made a choice—and, in case you don’t know the story, Jesus didn’t choose to only feed his own belly, to take the money and power, or show off to get praise and fame. (Mt. 4)
And today we receive the opening lines to Jesus’s most famous sermon, the “sermon on the mount.” Honestly, every time I am given this text to preach I feel compelled to counter the ways I’ve heard it interpreted as the “BE attitudes,” that mourning or being denied righteousness (justice) are our ticket to getting blessed. That feels like a ridiculously slippery slope.
It helps me to remember that both Jesus and the writer of Matthew were speaking to particular communities, both of whom were vulnerable and suffering persecution, exclusion, and subjugation. Again and again, they were faced with choices about how they would respond and where they would put their loyalty and trust. What God would they serve? In the midst, these communities followed Jesus—or at least tried to. And they, like us, are drawn to Jesus and look to the wisdom and way revealed through him for guidance and encouragement.
What if the opening words of Jesus’s sermon are an acknowledgement of the realities and varieties of human feelings and experiences in the crowd? Imagine Jesus simply offering a blessing, a promise of God’s grace and presence in whatever circumstance folk are experiencing—a promise that things won’t always be this way.
Are you humbled or feel like the wind has gotten knocked out of you? Blessing upon you. Are you swallowed up in grief? Blessing upon you. Do you feel powerless or taken advantage of because of your gentleness, kindness, and mercy? Blessing upon you. Are you starved for a crumb of justice in your life? Blessing upon you. Are you seeking to act with purity of heart, with good intentions, seeking righteousness and peace even when it is difficult to stay the course? Blessing upon you. Are you pouring yourself out for the sake of others, for the sake of justice and, as a result, being slandered and persecuted? Blessing be upon you.
The God revealed in Jesus blesses us in our humanity, in our struggle and pain, and in our trying to live aligned with God’s wisdom and way.
That way has at the center loving God and loving our neighbor as ourselves. And as we reflected upon last week, it’s not always clear exactly what that will look like. This means we have to discern and then choose…
The famous prayer of Thomas Merton comes to mind:
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 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.
I love this prayer for so many reasons. But perhaps chief among them is that Merton names our situation as those who choose to try to love God and neighbor. We desire to do God’s will but cannot always know if we’re getting it quite right. Even still, we try and trust that God knows we are trying.
On this All Saints Sunday, we celebrate the Saints of our tradition and culture—known and honored by many—and the saints of our own lives who may have been known only in their small circle. But we give thanks for each one of them and for the ways that they tried. No human is without fault and yet there is a beauty and power in trying to love God and love neighbor as ourselves, to trust God’s love and mercy as we deal with the consequences of failure, and to keep on going regardless of the circumstances with as much grace and strength as possible.
Today, I hear Jesus blessing us in all the circumstances of our lives right this moment—blessing us not with a promise of a winning lottery ticket, our desired outcome in the election, or quick resolution to the overwhelming challenges of our time, but with the promise of God’s love and presence and an inheritance that far outlasts this moment and our time in this world. I hear Jesus blessing the saints who have crossed over into the next life—“a great multitude…from every nation, from all tribes and peoples and languages…they who have come out of the great ordeal.” (Rev.7:9, 14)
And I give thanks for the vision in Revelation that points toward a place and time beyond our confusion and our struggle to choose rightly, a place and a time in which the barriers between us have been broken down and God’s beloved children across the earth will no longer hunger for food or thirst for justice, where all will be willing to honor our common humanity, our shared life, where all will be nourished by love that bubbles up like a spring, and will humbly allow God, like a mother, to wipe every tear from our eyes. (Rev. 7:16-17)
Why not choose to try and live that vision now?…For it may be that in trying and trusting…we are blessed…
http://foundryumc.org/