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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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Friday May 08, 2020
Friday May 08, 2020
Where Is God In Suffering and Death?
A sermon preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 29, 2020, fifth Sunday of Lent. “How Can You Believe This?” series.
Text: John 11:1-45
Today’s Gospel is about a funeral, something we all know something about. A beloved brother and friend has died and the family and community has gathered for the rituals of grief…in the midst of the casseroles and crying and storytelling and remembering, there hangs the question that so often lurks at funerals—where was God? Where is God? Both Martha and Mary give voice to this deeply human response to death: “Lord, if you had been here, my brother would not have died.” Those gathered also mutter under their breaths, “Could not he who opened the eyes of the blind man have kept this man from dying?” Alongside these words, so often left unspoken, there are also words of hope and faith. At funerals we hear words of God’s loving presence, of hope in the life to come. And in our story Martha says: “I know that Lazarus will rise again…” But Mary, unlike Martha, can’t muster any words. She just cries.
Suffering and death are THE human mystery, the place before which all our best efforts and all our striving reach their ultimate limit. It’s one of the most persistent questions begging for an answer: How can you believe your God is “loving” when that God allows suffering and death? Lord knows, I can’t tidy that up in a handful of words today, of all days…
Right now, as ever, there are people grieving. There are those facing the end of their earthly life, there are people waiting and watching as loved ones travel the final stretch of their journey. We also know that in this present moment there are people experiencing PTSD. There are people fighting temptations to fall back into the bonds of addictions and other destructive ways of thinking and living. There are people who are sinking into depression, dissociation, and anxiety. There are folks walking on eggshells, just waiting for the stress and tension of lost wages and hunger or simply broken relationships to make their partner or parent snap into rage and violence. And all of this—and more—as a result of forced isolation and the layers of disruption and loss that mark these days. Where is God in all this?
Our story today isn’t straightforward in addressing the question. At the beginning, we learn that Jesus knew his friend Lazarus was gravely ill but purposely stayed where he was for two more days, so that by the time he arrived in Bethany, Lazarus had been dead four days. Tradition of the time taught that the soul lingered near the body for three days, after which there was no hope of life returning. Jesus waited to arrive until the fourth day, until things were truly hopeless, when the full impact of God’s power might be displayed. This feels not only frustrating, but cruel—like a confirmation that God is playing with us, messing with us, for God’s own self-glorification.
Last week, I reminded us that in John’s version of the Jesus story, there is a clear symbolic, theological frame for the whole book. Part of that frame is this: “What has come to being in [Jesus] is life, and the life is the light of all people.” (Jn 1:4) The writer of John is determined to help us understand that God desires that we experience life in all its fullness. John 3:16 says that God loved the world so much that Jesus came that we might have eternal life. And in John 10:10 Jesus is recorded as saying, “I came that they may have life, and have it abundantly.” A couple of weeks ago, we were led to living water at Jacob’s well. Last week we were led to liberating light that shines in the darkness. And today, our spiritual path leads us to a tomb where Jesus arrives late on purpose in order reveal the life-giving power of God’s compassion, mercy, and love. This extraordinary promise—not divine callousness or ego—is what the writer of John is trying to convey.
In the story, the disciples remind us that Jesus’ return to Bethany puts both his life and theirs in danger. In our current context, I feel this on a whole new level. I’m mindful of so many who are putting their own lives in danger to be present in places where illness, suffering, and death are lurking everywhere. And yet they, with courage and purpose, keep stepping into those places to bring care, comfort, and healing. And Jesus does the same—even when those around him want him to stay at a distance. Jesus draws near and, upon seeing the deep grief of his beloved friend Mary and of those who mourn with her, Jesus reveals one of the most important things we will ever know about the heart of God. Jesus wept. As Jesus cries, we learn that the God whom Jesus reveals shares our pain, weeps with us, and is deeply grieved by anything that threatens human wholeness and flourishing.
But Jesus’ coming into this situation isn’t only to reveal the compassion of God for our human grief and suffering—though that’s certainly a word we need to hear. If that were the only message from Jesus, it would mean that God ostensibly could remain far off, sad for us, but incapable of doing anything to affect human life. Jesus’ purpose was to reveal even more than the great compassion of God.
Jesus comes into a place of death, a hopeless moment, the point of despair and deep grief and he speaks words of faith in the power of God’s love to call forth life that is full and free even in the midst of death.
If we pay attention to the story, we’ll see the many obstacles Jesus had to navigate to get there. There were those who—out of fear—tried to keep Jesus from showing up at all. There were all the emotions and reactions to the death of Lazarus that needed to be cared for before Jesus could get to the tomb. There was cynicism from some on the sidelines. There was the deterrent of physical discomfort that would ensue—things were going to smell. And then there was a stone in the way. And when he had gently worked his way through the obstacle course, Jesus speaks and Lazarus, alive, steps into the light to have the final obstacle to life removed: “Unbind him, and let him go.”
The Gospel writer is determined—as is Jesus in the story—to show that God will overcome every obstacle to bring liberating love and new life to us. And there are so many obstacles in our lives: fear, emotions, reactivity, cynicism, defense against discomfort, heavy things of all kinds that others have used to keep us trapped in places where we are not able to be fully alive, and the old clothes and uniforms that bind us to old identities and ways of being. There is the reality of suffering and death itself and all our reactions and defenses in the face of it all.
My own struggle with all this has been ongoing. A kind of breakthrough happened years ago on retreat when God and I wrestled over the reality of suffering—my father’s long debilitating illness, loved ones’ deep pain, and the reality of suffering everywhere. On a morning walk, I saw a baby rabbit, alone, out in the open, and nibbling on tender grasses still slightly dewy from the night. It didn’t run away at the sight of me. // Baby animals are one of my most favorite things. But it wasn’t delight I felt at the sight, but panic. I regularly saw hawks circling and swooping in those fields. I was so aware of the bunny’s vulnerability. And I started to cry. Why did God make a world like this, a world where this precious baby rabbit could so easily become food?
That year, in the monastery bookstore, the volume that fell into my hands is the classic text written by Rabbi Harold Kushner, When Bad Things Happen to Good People. There’s a reason the book is a classic. The thing I have remembered most clearly is this: “Is there an answer to the question of why bad things happen to good people?...The response would be…to forgive the world for not being perfect, to forgive God for not making a better world…” Imagine that. Imagine forgiving God for allowing suffering, for making a vulnerable creation, for trusting human creatures so much when we’re so likely to screw things up. For me, this was a revelation and a gift. It helps me remember that I get to have my feelings and my griefs about the way things are, that I am in a relationship with God and that God can take responsibility for God’s own stuff, and that, if I’m willing to forgive God, I might receive liberation from my anger and my despair—both of which keep me stuck in the question “why” instead of being free to move forward and experience the fullness of life. Kushner says that having forgiven God, we can “reach out to the people around us, and to go on living despite it all…no longer asking why something happened, but asking how we will respond, what we intend to do now that it has happened.”
What I discovered is that acknowledging how sad and angry I felt—about my dad, the bunny, the world—all eventually brought me around to realize that it’s only because there is so much beauty and possibility in life that its vulnerability is so upsetting. That is to say, it may be a broken world, but it’s a beautiful world and this beautiful world and the life we have is all pure grace. And though we may never fully come to terms with the mystery of suffering and death, we can come to terms with how we will respond to it. We can have all the feelings, we can be angry at God, and we can forgive God. We can acknowledge the obstacles that get in the way of stepping out of stuckness and into a life that is more free. If we don’t, we can live our whole lives bound and in the dark, allowing blame, resentment, and the specter of death to keep us fearful and defensive. In the midst of this moment of suffering and death, how will you respond?
Whatever feelings and thoughts you’re having today, the Gospel teaches us that God can take it… and that, even though Jesus wasn’t there when and how others wanted, even though Lazarus died, God was there and ready to bring about a miracle of life restored. God was there. God is here. Jesus shows us that God will let nothing stand in the way of drawing near, to love us into life, to liberate us into love for others, to hold us gently even when all we can do is cry.
Responding the Word:
Earlier in our worship service you were invited to find an object which represented an obstacle in your life which kept you from stepping into the fullness of God’s love through Jesus Christ, much like the stone placed in front of Lazarus’ tomb kept him bound in death. Today, we’ve heard again of the power and promise of Christ’s love, which meets us in the midst of grief, fear, anxiety and heartbreak, offers us compassion and care, and through grace liberates us from their power over us so that we may step into new life.
I invite you now to take the object that you’ve found. Hold it in your hand for a moment. Think about the power that obstacle, whatever it is has over you. How does it define your relationships with other people? How does it constrain the way you share God’s love and grace with the world?
Now, I invite you to place that object within the worshipful space you’ve created in your homes. And, as you do, release it to God who is even now at work so that you might step past it and into new life.
Let us pray…
Friday May 08, 2020
Friday May 08, 2020
When Healing Causes Vertigo
A sermon preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 22, 2020, fourth Sunday of Lent. “How Can You Believe This?” series.
Text: John 9:1-41
Did God make this happen? Is God doing this to us to teach us a lesson? Or to punish us? These kinds of questions often emerge in moments of disaster, tragedy or plague. Sometimes the plague is proclaimed as God’s judgment against a particular group by someone with nothing but their hateful prejudice backing them up. Other times, the questions are whispered in the corners of human hearts, uncertain and perhaps embarrassed to even acknowledge that the question has arisen: Is God punishing me? I’ve heard variations on these themes floating around over the past couple of weeks. It’s not a new idea. This theology shows up in various strains within the books of the Old Testament. And variations of the theme occur across cultures and religions through the ages. That theme includes ideas like these: If something bad happens it is punishment for some sin. Sinners get punished by a vengeful God. Sin is connected to anyone who is outside of whatever norm has been socially constructed. It is punishment to be created differently from “the norm.” God made things this way and God works this way… This kind of thinking is one of those places many people get stuck, one of the places folk may wonder how in the world we could believe this, wondering why in the world we would say God is a God of love if God punishes people by sending some disaster or if God values some bodies over other bodies or if God makes bad things happen to good people in order to make a point. I wish I could say that all biblical examples that might support such ideas are attributed to God only before Jesus comes on the scene.
But we have this text from John today that not only uses a person born with a body outside the norm as an object lesson to be “fixed” without ever being given any agency in the matter (beyond washing mud and spit off his face), but also a text that seems to reinforce what I believe is bad theology. The disciples ask the question that would be typical in their time, place, and culture: was it the man or his parents who sinned and made the man blind? Jesus comes through like a champ saying that it’s neither! Sounds promising… But then we hear: “he was born blind so that God’s works might be revealed in him.” Ugh. Really?
Here’s where a shallow reading of the text can get us into serious trouble. The Gospel of John was the last of the four Gospel accounts to be written, composed for a very particular late 1st century Christian community in the midst of painful separation and persecution from leaders of the Jewish community they’d been part of before. The Gospel is rooted in that historical context, but is widely understood to be more theological than historical literature. That is to say, the images and stories in John are deeply symbolic, always holding subtle layers of meaning. In the opening lines of the book we are given the overarching symbolic frame for John’s version of the Jesus story: Jesus is the word of God and the light of the world. The light shines in the darkness and the darkness will not overcome it. Jesus came to the world—to his “own”—and they didn’t recognize him. (Jn 1:1-5, 10-11) In addition to this context in the book of John, it’s helpful for interpretation of today’s story to understand that, in the cultural idiom of biblical texts, the “eye” is the “lamp of the body” (Mt 6:22) and the “eyes of the heart or mind” can be enlightened or opened (Eph 1:18).
We can still have feelings and critique the story as it comes to us—and it’s important to do so in order to counter years of harmful biblical interpretation. But understood within its literary, theological, and cultural context, it is clear that the writer wants to convey not that God punishes, devalues, dehumanizes, manipulates, or uses people. The writer is saying something about the power of God to bring light out of darkness, to open minds and hearts, to help people perceive in a new way—and Jesus, the light of the world—is the one who facilitates and embodies this power. The conflict throughout the story is found in the struggle to perceive what God is doing, to perceive in a new way, to allow God’s light to illuminate our understanding and perspective in ways that help us move forward, free of things that have gotten in the way of deeper faith, hope, and love.
Some of you may have seen the 2004 film, Finding Neverland. The movie is about author James Barrie and the widow and her four young sons who inspired the story of “Peter Pan.” Early in the film, Mr. Barrie, playfully and imaginatively describes to the boys how he is going to perform a daring and frightening thing: he, the circus ringmaster, will dance with a magnificent bear who has large, scary teeth. The stand-in for the bear is Barrie’s dog. Well, one of the sons—Peter—is having none of it, saying, “That’s silly. That’s just a dog.” To this, Mr. Barrie comes close to the young, skeptical boy and says: “With eyes like that, you’ll never see.”
In our scriptures today, we hear basically the same thing. With eyes like that, you’ll never see… When the man who had formerly been blind is brought to the leaders of the religious establishment, the response is stunning: there is no rejoicing or awe at this wonder that’s taken place. Instead, the leadership puts their focus on a church rule that’s gotten broken: the healing had been done on the Sabbath. Another response is to discount the man’s own experience and to accuse him of lying—he must not have once been blind. Finally, it becomes clear that the focus of the proceedings is to figure out who is a sinner—and the ultimate verdict is that both the man who now sees AND Jesus are sinners. The result? The man whose life has been changed, whose darkness has been turned to light, who stands as a testimony to the power of God to bring light into darkness is driven out of the community. It seems ludicrous really, when we stop and look at what happens in this story. And it’s tempting to think that we would never react as the Pharisees do. But if we’re honest, perhaps we will admit how difficult it is to even acknowledge—much less address—things that dwell in the shadows of our soul that might easily lead us to line up with the likes of the Pharisees. We all have proverbial “blind spots”—places of ignorance, prejudice, confusion, judgmental attitudes, rigidity, fear—that keep us from fully perceiving, much less appreciating, the new things that God may be doing right in front of us.
This story in John offers the promising news that when we encounter Jesus, the Light of the World can cut through our darkness—whatever that darkness might be—and give us “eyes to see”…not just what we want to see, but to see things as they are, to see the truth. As with the Pharisees, we may not want this—at least not at first. We know, don’t we, that the truth will set you free but first it will likely make you miserable. Perceiving the way things are can make us depressed and overwhelmed. Waking up to realities that had once been buried in denial can be disorienting. As priest and theologian Rowan Williams says, when Jesus’ light cuts through our darkness it “is not a comfortable clearing up of problems and smoothing out of our difficulties and upsets. On the contrary, it brings on a kind of vertigo; it may make me a stranger to myself, to everything I have ever taken for granted…In short, when God’s light breaks on my darkness, the first thing I know is that I don’t know, and never did.”
The Pharisees struggled to let go of what they knew, of what they took for granted—the church rules, the cultural norms, their cozy power and prejudice, “the way things have always been.” And, in that struggle, remained in darkness, unable to see the beautiful truth of what had happened right in front of them—and what was offered to them if only they would receive it. This happens in our own lives—our own preconceived notions and expectations and desires can keep us from seeing what is being offered, what is happening, what is possible. Because someone doesn’t do things the way we think they should be done, we grumble about the means and may miss the beautiful ends! Because we don’t like the person involved, we may miss seeing the good they are accomplishing. Because our comfort is disrupted and our irritation flares, we may miss seeing the opportunity to learn something new. Because we are so habituated to seeing things one way, we may miss amazing new visions that God presents to us in any given moment.
Last week, our spiritual path led us in the wilderness to a well. And today, in the midst of this moment when “vertigo” may be an apt description of our experience, when we are all ever more aware that everything about our day to day lives is upended, when we feel off balance and like the world is spinning off its axis, when we don’t know the timetable or how the pandemic will play out, when we begin to have an inkling that things will never ever be the same, when we are living on the razor edge in so many ways, when the days outside are generally lighter, but so much of the world seems veiled in darkness…on this day our spiritual path leads us to an encounter with Light that shines in the darkness.
The paradox is that the light of Christ will shatter all the prideful and fearful darkness in order to bring us to a deeper darkness, a place of vertigo, being off balance—that place of humble acknowledgement that we are not God, that our way of seeing is not God’s way of seeing, that we don’t know everything and can’t control everything, that God is at work for good in the world even when all seems lost. This is to see the truth, to see things and ourselves more realistically; it may be painful sometimes, but with God at the center of things, light will always be shining…always the darkness will not overcome it—all we need is for Christ to give us the eyes to see. With these new, humbled eyes, we are able to look at our lives, at the lives of others, at the state of the world differently. So that in the face of fear we can look with the eyes of trust; in the face of prejudice or judgment, we can look with the eyes of mercy and compassion; in the face of change, we can look with the eyes of hope; in the face of confusion, we can look with the eyes of wonder; in the face of suffering, we look with the eyes of solidarity and tenderness; in the face of a seemingly impossible mess, we can look with the eyes of creativity; and in the face of even this present moment, we can look with the eyes of life-giving beauty and love.
With eyes like that, just imagine what you will see!
Friday May 08, 2020
Friday May 08, 2020
Water Wow
A sermon preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 15, 2020, third Sunday of Lent. “How Can You Believe This?” series.
Text: John 4:5-42
Today we are drawn to a well in the rough, dry, mountainous lands between Judea and Galilee. It is an ancient well, Jacob’s well, and—like all fresh water sources in that region—the well is a source of life. At this strange moment in our common life with the whole world grappling with how to test for, treat, and contain the Novel Covid-19 Corona virus, we are not only in a religious wilderness place—the season of Lent—but also in a wilderness place of increasing isolation and concern for the wellbeing of ourselves and our neighbors, especially the most vulnerable. We are journeying into uncharted territory that is riddled with questions and complications. We may be cut off from some resources that, in other difficult or uncertain situations, would be our “go-to” things or people—church gatherings, sporting events, our local restaurant or pub. Many will be increasingly struggling to make ends meet as gigs and conferences are canceled, hours cut, patrons diminished, shows closed, contracts canceled, and on it goes. Those who already suffer from anxiety and those who daily fight for sobriety may be drawn toward the edge. The avalanche of human struggle and strife that is possible—and some of it already realized—surrounds us as we journey into this new wilderness place.
And let’s take just a moment to acknowledge what has led us place: a microscopic particle—that’s what a virus is. Consider for a moment the fact that a microscopic particle has the capacity to take down all the things we assign so much power to, all the things upon which we with any privilege are tempted to rely: the markets, our own control, the ability to go where we want, when we want, our capacity to buy what we need when we need or want it. This microscopic particle has underscored human hubris in a variety of ways, and is reminding all the world of the truth many live daily: life is fragile and our health and wholeness is never to be taken for granted. The microscopic particle, this virus, doesn’t have any prejudice against the rich and powerful or disenfranchised and impoverished—and so is a great equalizer. The thing that is not equal in our nation and world is access to information and care. That, too, is a truth upon which this outbreak shines a light. It is humbling and disorienting to realize just how much damage can be done by so small a thing. It reminds us of our own smallness and vulnerability.
And today, our spiritual path leads us through the wilderness to this ancient well, a source of sustenance and life.
We’re not the first to travel this way or to need the life that the well provides. In our story today, Jesus—on his journey north from Judea to Galilee—is the first to acknowledge that he needs a drink of water from the well. And in asking for what he needs, Jesus does an astonishing thing: he engages in conversation with a Samaritan woman. These two—a Jewish Rabbi and a Samaritan woman—were part of groups who had been practicing a kind of “social distancing” for a long time. Their distancing was not to guard against harm of neighbor, however, as is our practice today. Their distancing was out of prejudice and even deep hatred. Jews thought that Samaritans were unfaithful because they had—in the time of the Assyrian incursion—worshipped the false gods of the five foreign tribes. You can read the background on this in 2 Kings 17:13-34. It’s pretty clear in the theological histories of Kings and Chronicles that all of God’s people were pretty much equal opportunity idolaters; and the Samaritans had long been guided by Torah and worshiped YHWH. But this religious and racial prejudice was solidified early on and, for ages, Jews and Samaritans avoided each other like the plague.
The need for water, for sustenance, drew these two together. And Jesus, thirsty from his journey, begins by asking the woman for a drink. The woman has what he needs—a bucket—to quench his thirst. In her response to Jesus, the woman focuses on things that normally would divide them, the gender rules, the cultural and purity rules, differing religious practices, and such. She is clearly educated and aware of all the reasons why Jesus should ignore or despise her. But he doesn’t do that. Jesus engages in meaningful conversation with her and truly sees and knows her. In fact this is one of the longest, most lively theological conversations Jesus has with anyone in the Bible.
This unnamed Samaritan woman has often been characterized as (surprise!) a terrible sinner—most likely a prostitute—though nothing in the story necessarily suggests that interpretation. In John’s symbolic storytelling style, the woman is likely a metaphor for the Samaritans as a whole and her five husbands represent the five foreign, false gods named in 2 Kings. A cultural reading of the narrative highlights the fact that “Jesus at no point invites repentance or, for that matter, speaks of sin at all. She very easily could have been widowed or have been abandoned or divorced (which in the ancient world was pretty much the same thing for a women). Five times would be heartbreaking, but not impossible. Further, she could now be living with someone that she was dependent on, or be in what’s called a Levirate marriage (where a childless woman is married to her deceased husband’s brother in order to produce an heir yet is not always technically considered the brother’s wife.) There are any number of ways, in fact, that one might imagine this woman’s story as tragic rather than scandalous.” We don’t know what circumstances led to her situation, but we do know that she has been through a lot and is vulnerable. She’s a woman in a time where women weren’t valued as equal citizens, a member of a despised race, potentially housing insecure, and possibly shunned by other women since she comes to the well alone in the heat of the day instead of with other women in the morning or evening. She comes to the well thirsty, too, but I imagine for something other than the water that was her job to fetch. Perhaps she was thirsty for a different kind of life, a life less complicated and difficult and vulnerable and isolated.
I wonder if her exclamation “Come and see a man who has told me everything I have ever done!” was partly astonishment that someone had finally acknowledged her and seen her as a human being with a brain and heart, a person of sacred worth and dignity. This encounter inspires the woman to be the first person in John’s Gospel to invite others to “come and see” the gift of life and love and care—the living water—that Jesus offers.
There’s a lot going on in this story for sure. But today I just keep coming back to this well, this lifeline that brings unlikely folks together, that provides opportunities for new connection and insight, that reminds us of the needs and vulnerabilities we all share, that continues to gush up with fresh water even today. I was at this well in January and brought some water home… And I was thinking about the landscape in those parts and how vulnerable I would feel were I to journey on foot for any length of time there. In the wilderness and unknown places we become hyper aware of our needs and vulnerabilities. Where will we find what we need to survive, to be safe, to make it to the other side?
In this present wilderness, things get pretty basic—people are stocking up on what? Toilet tissue and water! Pretty elemental stuff. And truly, what is more elemental than water? Months ago as I was first contemplating this text for this series, I discovered a children’s coloring book called “Water Wow.” This coloring book comes with a “pen” that you fill with water. The water magically brings out the colors on the page. What a beautiful metaphor: water brings things to life, brings vitality and color. // I imagine we all know that water is THE thing that keeps our bodies alive. We can fast from food a long time but water is essential. And Jesus says in our Gospel that there’s “living water” that, once received, becomes a spring within us that “gushes up” to eternal life. What is this living water? It might be described as the grace, steadfast presence, and liberating love of God. In the wilderness, we need sustenance for both body and soul. We need water to hydrate, fuel, and cleanse our bodies and “living water”—God’s indwelling presence—to nourish and sustain our spirits.
In the face of all this, I must say it has been one of the most difficult things I’ve ever done in my 25 years of ministry to NOT be physically ingathering our community in worship on this day. Not only did we have to postpone our special music and reception of 17 new family members here at Foundry—including two adult Baptisms—but it also goes against every pastoral bone in my body. Because in moments of anxiety and uncertainty, it is a grounding thing to be in the same space with other people in worship and prayer and song and community, to be reminded—concretely—that we aren’t alone. In a society that is already so often plagued with disconnection and isolation, this forced practice of distancing seems deeply counterintuitive. But we are reminded that there is not one place or one way to connect with one another and with God. Jesus and the Samaritan woman had that debate thousands of years ago—we don’t have to worship on that mountain or that city or in this building. It’s about the more profound connection that flows within and among us through the power of Spirit. I say often that we are connected in God’s love even when we are far apart—that those who livestream our worship are connected to us in this space. This is an opportunity for us to all remember and celebrate that beautiful gift. We also know that this way of connecting is the way right now to live our mission to love each other, to love our neighbor, because it cares for the health of one anothers’ bodies.
Today we gather at the well. A well that is far away in another land, a well whose waters are present in my hand, a well that represents in our story the ever-flowing grace and mercy of God. Jesus meets us at this well. I don’t know all the circumstances of your life or how you are holding this present moment or how you came to be where you are today. But the Gospel suggests that Jesus does. Jesus sees you, knows what you are going through, what you are feeling today, what you’re thirsting for. Jesus also knows how God’s liberating, reconciling love will set you free to live with greater courage, peace, hope and joy. Jesus knows God’s indwelling presence will sustain you through the wilderness. Jesus sees your dignity and your worth and the difference you can make in the lives of others. This living water is available for you…
Having received it, the invitation is to follow the lead of the Samaritan woman and to offer others water that nourishes both body and soul, to offer physical sustenance to those who need it and to invite others to drink from the well of God’s steadfast mercy and love. Draw from the wellspring of your kindness and generosity and get groceries for folks who can’t get out, reach out to folks who may be feeling anxious or overwhelmed as they try to telework and care for kids who aren’t in school. Organize an online small group or prayer group. Be intentional about calling those in your pew neighborhood who may not have online technology to be connected in this way. Stay close to your sponsor or sponsee. If you happen to go to a restaurant, tip big. If you have the means, give alms to the service agencies who will be even more stretched than usual. Say thank you. Be mindful of the many ways that this wilderness moment is making vulnerable people even more vulnerable.
Today, Spirit has led us in the wilderness to a well and we are blessed to gather at the water, the wellspring of love and grace that nourishes and reconciles and connects and sustains vitality and the beautiful colors of life together. Wow. Thanks be to God.
Friday May 08, 2020
Friday May 08, 2020
Live the Questions?
A sermon preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 8, 2020, second Sunday of Lent. “How Can You Believe This?” series.
Text: John 3:1-17
Now there was a social worker named Martha who came to Jesus and asked, “What kind of God would create a world in which viruses and tornadoes and all other manner of thing are allowed to kill innocent people?
Now there was a lawyer named John who came to Jesus and asked, “Why was I sexually and emotionally abused?”
Now there was a musician named Claire who came to Jesus and asked, “What difference does my life make?”
Now there were janitors and students and judges and teachers and scientists and parents and nurses and people from all walks of life who came to Jesus and asked:
- Why do I have to feel so lonely?
- When will I be able to overcome my fear?
- Why do you allow me to suffer?
- How will I pay my bills?
- Why did this happen to me?
- Should I stay or should I go?
- Where is God?
Now there was a Pharisee named Nicodemus who came to Jesus with questions. And Jesus’s responses raise even more...
Questions are part of human life and they are part of faith. Sadly, many have heard or been taught that questions don’t belong in church. Some have been hanging out in church their whole lives without admitting they don’t understand or agree with some of what they’ve been taught—and so miss the opportunity to go deeper. Some don’t think they can bring the real questions of their lives into church for fear of judgment. This can happen in any context—but certainly in those churches where strict adherence to a particular understanding of the Bible or theological concepts is required, where the goal is to “sign on” to a set of statements that are presented as “the Gospel truth,” and the expectation to support those statements with your actions—even if you see harm being done to yourself or to others as a result. It’s no wonder so many outside the faith stay outside asking, “How can you believe this? And without question?? How can you live that way?”
So many avoid Christian community at all costs because they value honesty and authentic conversation and creative and critical thinking and science and what they’ve imbibed in the collective soup is that to be part of the church means blindly going along with what someone says is true about Jesus, about the Bible, about the world, about people, about everything. And so often what is proclaimed as “Gospel truth” is thin soup, less than satisfying, missing so much of the richness, depth, and nourishment of the Christian spiritual tradition.
Questions are a doorway into a very different way of engagement. Poet Rainer Maria Rilke is instructive in his book Letters to a Young Poet. He writes, “Be patient toward all that is unsolved in your heart and try to love the questions themselves, like locked rooms and like books that are now written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.”
When we think about some of the questions we struggle with, the concept of “loving” those questions may seem absurd. But what might it mean to love our questions, to live our questions? Well, it certainly doesn’t mean avoiding or denying our questions. It doesn’t mean that we just find the easiest, tidiest answer available and then hold on to that for dear life, even when the answer is unsatisfying. Have you ever had someone give you the “pat” answer to a question of life and death, or suffering or God? Sometimes platitudes might manage to provide comfort—like a well-worn blanket. Sometimes the answer given will make us wonder if our own questions are ok. Other times, eye rolls and deep yogic breathing may ensue… Truth is, it can create anxiety to acknowledge that there are things we may never fully understand—things like suffering and death. It is painful to be in moments of life when we feel that we are wandering in a wilderness not knowing how to get out of that desolate place. It can be difficult to face a big life decision without a sense of clarity for the answer. But to love the questions, to live the questions, means that we give ourselves permission to be honest about where we are and how we feel about where we are, to admit what we don’t know, to ask our questions, to push back on easy answers; and this encourages us to search our own hearts, to lean upon friends, to pray and listen deeply and study the scriptures, to keep learning. It means allowing ourselves to sit in the discomfort of challenge and uncertainty, to “ride the wave” of experience—to “live everything”—trusting that, in time, insight will be revealed…
It has been suggested that the question mark is a profound religious symbol. Because the question mark is the sign of an explorer, a seeker, a wonderer. Just think of our children at that wonder-full age when everything we say is met with “Why?” or “How?” This is the posture of one who is growing and learning and being formed in the questions—by the questions—of life. To sit in the questions provides an opportunity for all sorts of new insights. To love our questions is to recognize that the questions bring opportunities for growth, maturity, deepening faith, a more profound experience of life itself.
We see Nicodemus being offered this opportunity to learn and grow as he encounters Jesus in his own questions. The question at the heart of our Gospel passage today is: how can we believe something that doesn’t make sense? When Nicodemus is faced with the teaching of Jesus about being “born from above (anōthen in the Greek which can mean “from above” or “again”)…” Nicodemus asks the question we all ask at one point or another: “How can these things be?”
Jesus speaks of “earthly things” and “heavenly things” drawing Nicodemus to expand his thinking from solely concrete, physical realities—being born as a flesh and blood child—toward the reality of life infused with Spirit who, like the wind, can’t be seen or controlled, but only experienced. Then Jesus speaks of “believing” and in a way that gets connected to eternal life. “For God so loved the world…” Such beautiful words…and yet these words attributed to Jesus in John 3:16 have been poured out as thin soup and even as poison for a long time. People have taught that you just have to believe a certain thing about Jesus to get your eternal life entry ticket and that people of other faith traditions are condemned (that is especially easy to suggest if you read 3:18). For a few minutes, I want to focus on the word “believes” because this is a word that can be such an obstacle.
In our rational, prescriptive way of thinking, to “believe” something has to do with words—it’s a head trip. We struggle to think of “believing” as something other than working down a checklist of statements and checking the box “yes” or “no.” But Jesus does not say whoever believes in what will be said about me will have eternal life, Jesus says, “everyone who believes in him will have eternal life.” Think about the difference between believing a statement and believing in a person. What does it mean to say to another person, “I believe in you”? This is about a relationship… The Greek word translated “believe” is pisteuo, a word that has several meanings, one which is to “think to be true,” and all the others relational—about trust and commitment. The invitation is to trust in the person of Jesus who proves his trustworthiness throughout his whole life; the invitation is to trust that Jesus’ words and actions contain truth in the largest sense. Theologian Jon Sobrino speaks of believing not in Jesus, but believing in God’s goodness and love through Jesus. That is, Jesus—in the way he “lives everything” and reveals God’s goodness, mercy, and justice—shows us that we can believe that God is alive, that God is working in the world to save the world from itself, that God is love.
Words can’t fully capture what it means to say, “I believe in you.” Every person—including the person of Jesus—is not completely definable or understandable, but always also mystery. This invitation to believe in Jesus is an invitation into the mystery, into the questions…because it’s not all defined or understood. God loved the world so much that Jesus came to the world so that whoever trusts God in the way that Jesus reveals is possible, whoever questions things without undue anxiety (encouraged by Jesus who lived everything), whoever is willing to entrust their heart in relationship as Jesus modeled, whoever is able to hold on in the wilderness place, taking one step at a time because they trust that God will see them through, whoever keeps trying to do justice, love mercy, and walk humbly, empowered by the love of God made known to us in Jesus…these will step into a new life, a life held in the largest frame, the eternal frame, a life connected to God’s life which is eternal.
Richard Rohr writes, “Scriptures do not offer rational certitude. They offer us something much better, an entirely different way of knowing: an intimate relationship, a dark journey, a path where we must discover for ourselves that grace, love, mercy, and forgiveness are absolutely necessary for survival in an uncertain world. You only need enough clarity to know how to live without certitude! Yes, we really are saved by faith.”
The invitation is to enter into relationship with Jesus and to take the risk of hope, of love, the leap of faith that the God and the Kin-dom that Jesus speaks of and embodies is not only real, but our true home. And, by the way, I know persons of other faith traditions who learn from Jesus in ways that deepen their spiritual practice even as they don’t confess the fullness of Christian spiritual tradition…Just as we learn and grow through engagement with the teachings of other spiritual traditions. There is no condemnation in God’s love. There is invitation in Jesus’ way. The invitation is to live the questions of our lives, open to the Spirit who in ways unknown brings new life, new learning, growth, and an experience of God that is transforming.
And if you struggle with anything you’ve heard or read here today, then you’re invited to simply sit with that, to live that question with an open mind and heart. Our Gospel shows us that when Nicodemus comes to Jesus with his questions, Jesus doesn’t blow him off or discount him or judge him. Jesus engages him, enters into relationship with him, speaks not of God’s condemnation, but of God’s love.
I hope we will honor Nicodemus who came to Jesus asking the question we all ask at one point or another: “How can these things be?” Evidently, Nicodemus’ encounter with Jesus made a difference in his life because Nicodemus’ journey with Jesus didn’t end on this night with these questions. He continued to live the questions, open to the Spirit’s transforming power. We know this because he was there with Joseph of Arimathea at Jesus’ burial (John 19:39), gently and generously caring for the body of the crucified Jesus, the person through whom Nicodemus believed in a God who doesn’t always make sense.
Sunday Mar 01, 2020
Sunday Mar 01, 2020
The Devil Made Me Do It
A homily preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 1, 2020, first Sunday of Lent. “How Can You Believe This?” series.
Text: Genesis 2:15-17; 3:1-7
Humans are storytelling creatures. We love stories. It is widely affirmed that from the time that language came into existence, humans have spoken, sung, danced, and acted out stories—stories that help people know their history, explain why things are the way they are, imagine their place in the universe, laugh at the foibles and earthy realities of life together, celebrate desire and love, and express all the other human experiences of beauty and brokenness in life. Most of the stories in our Bible began as spoken or sung tales, repeated over and over until language found its way into written characters. The stories originated in particular cultures and times and communities and were spoken in languages whose words and idioms are difficult to faithfully translate into our own. So, even though biblical stories are pretty engaging on the surface, interpretation is required. Because these are not just good stories, but narratives that interpret the world, interpret us, what it means to be human, what it means to be in relationship with God and with one another.
A problem is that there are interpretations of core stories in the Bible that have been proffered as the only correct and true interpretation and these are what tend to be most prevalent in the collective imagination. And these hardened and often deeply erroneous interpretations lead those outside the tradition—and, often, us too!—to ask “how can you believe this?” How in the world is that helpful, life-giving, or meaningful?? What kind of God do you follow?
Today we get an excerpt from a doozy of an example. The story in Genesis 2-3 is the second biblical description of how God created life. Distinguished feminist scholar of Old Testament, Phyllis Trible says, “According to traditional interpretations, [this story] is about ‘Adam and Eve.’ It proclaims male superiority and female inferiority as the will of God. It portrays woman as ‘temptress’ and troublemaker who is dependent upon and dominated by her husband.”[i]
We know other derivatives of this—that the snake is the symbol of the devil, that the devil came to the woman because she was weaker—more susceptible to temptation and manipulation, that the woman’s wiles—connected negatively with sexuality—can be blamed for Adam’s transgression, that this story confirms that “God created Adam and Eve, not Adam and Steve.” These interpretations are not benign, but rather support and inspire violence, suppression, blame, denial, and countless other human transgressions. And yet they have continued to be given credence.
Trible, based on her close reading of the story in its original language and literary context, contends that none of the citations from the story used to support this stuff are accurate and most are not actually present in the story itself. There is not sufficient time to share the fullness of Trible’s insight, but I want to look closely at several key pieces of this story in order to disrupt at least some of the assumptions about this rich story.
First, let’s talk about the word translated “man.” The Hebrew word is ha-adam, a play on the word for earth (dust/ground): ha-adamah. Out of the ha-adamah God created the ha-adam. For all of Genesis 2 the appropriate translation for ha-adam is not “man” but “earth creature.” At this point, there is no sexual identification. The earth creature’s pronouns might appropriately be “they/them/theirs”—for this creature holds in its earthy body, the stuff that will become is/issah, male/female, later in story. The earth creature is formed of earth and patted into shape by Yahweh God who then breathes into them the breath of life.
God plants a garden and sets the earth creature in the garden to tend and guard it. God gives the ha-adam this guidance: “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” (Gen 2:16-17) Notice here three important details.
First, God has provided all the earth creature needs to live—every tree is available to feed the creature, including the precious tree of life.
Second, there is only one tree that’s off-limits—the tree of the knowledge of good and evil. The consequence for eating of that tree is death. The name of the tree signals the choice before the earth creature—adherence to the life-giving limits set by Yahweh God (good) or disobedience with its death-dealing consequence (evil). God sets a limit in order to keep the earth creature safe, in harmony…alive.
Finally, notice that the same act—in this case, eating—can result in very different consequences depending upon whether the wise, healthy boundaries are honored. If you receive sustenance from this tree all is well, but if you seek sustenance from the tree that’s out of bounds, things get broken, harmony is lost. Can you imagine any activity that, if not kept within healthy boundaries can break bodies, relationships, trust? //
Trible writes, “According to Yahweh God, what the earth creature needs is a companion who is neither subordinate nor superior; one who alleviates isolation through identity.”[ii] From one flesh, diverse bodies are created, bodies drawn to and desirous of the other to again be “one flesh.” In Genesis 2:25 we read, “Now they both were naked, the man and …woman and they were not ashamed.” The nakedness is a symbol and sign of what Trible calls “holy insecurity.” There are threats to the creatures, but in their most primal created nature they know themselves secure in Yahweh God. They know and trust the provision and parameters of God. This allows them to live without shame or fear.
I am referring to pieces of the story we did not hear today in order to set proper context for the encounter of the woman and the serpent that we did hear. These two have gotten a very bad rap over the centuries.
The “naked”—trusting, vulnerable—woman and man encounter the serpent who was more crafty than “all the wild animals that the Lord God had made.” This last bit is key; the serpent is not an evil power apart from God’s creation—not the “devil”—but is rather a creature who uses the gifts of its created nature (its cunning) and becomes a tempter. There are all sorts of associations we can make about this—not least of which the power of “reptilian brain” to incite fear when it is likely unnecessary. In the literary context of Genesis 2-3, the reptile becomes a plot device to bring to the fore the real issue: the life and death choice between obedience and disobedience, between trusting the provision and protection of God or allowing fear to incite a grasping for power and control.
The serpent engages the woman in theological conversation. Trible notes that neither uses the formal name for God—translated “Lord God” (Yahweh God)—but instead speak of generic, impersonal “God.” Think about how much easier it is to ignore, bully, or betray someone when you depersonalize and make them an object or stereotype… And the serpent asks a leading question: “Did God say you shall not eat of any tree in the garden?” Tricky. God had said all but one. So the serpent highlights not the generosity and abundance, but the limit set by God. The woman answers with strength and clarity. And then the serpent—who is this creature??!—has the audacity to claim knowledge of God and proceeds to interpret what God really meant when setting the boundary around the tree of the knowledge of good and evil. “You won’t die. You’ll be like God.” You won’t be diminished or lost anything or break any healthy relationship or do damage to your body or soul if you cross this line, you will be more powerful, more alive, more fulfilled! You will know “good and evil.”
I guess if you are the original earth creatures you don’t know what you don’t know. Who would want to know evil??
And then comes the moment of truth, the turning point in the story—in this story and in our own. “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate.” (Gen 3:6)
Trible highlights the agency of the woman. “Three actions immediately follow three insights…Taking, eating, giving: these actions by the woman do not tell the whole tale of disobedience. The story is careful to specify that the man is with her…Yet throughout this scene the man has remained silent; he does not speak for obedience. His presence is passive…The contrast that he offers to the woman is not strength or resolve…The story does not say that she tempted him…It does not present him as reluctant or hesitating.”[iii] The point is that the woman and the man illustrate the range of human responses to temptation and transgression. “Both activity and passivity, initiative and acquiescence, are equal modes of lawlessness.”[iv] The woman and man were mutually responsible for their actions. The woman is not the villain, nor the innocent victim of “the devil who made her do it.” The man is not the innocent victim of the temptress woman—the “devil” who made him do it.
The woman and man both eat what Yahweh God warned would do harm; and paradise is lost, the life of perfect love and freedom, of harmony, mutuality, openness, vulnerability without fear, trust, interdependence is gone. The sexually differentiated earth creatures who once were naked and unashamed now feel the need to hide. They hide their bodies with “loincloths.” And if you read the rest of the story you see that they hide from God, too. The creatures go from a state of not needing defenses, to becoming defensive when Yahweh God seeks them out. Hiding, defensiveness, denials, rationalizations, blame, and discord between people once united. That’s the prize for eating the forbidden fruit.
I find it fascinating that this story—this story!—has been used to try to make LGBTQ persons hide, to make human sexual desire feel shameful, to blame women for everything, and to rationalize all sorts of violence. Why, do you imagine, is this so…?
[i] Phyllis Trible, God and the Rhetoric of Sexuality, Philadelphia: Fortress Press, 1978, p. 72-73.
[ii] Ibid., p. 90.
[iii] Ibid., p. 113.
[iv] Ibid., p. 114.