Sermon Notes, Proper 17 Year C

Author’s Note:  Each week I usually look over the text and consider a couple questions that help me think over the following week.  This is not meant to be exegetical or comprehensive – there are plenty of stronger sites for such research.  This week’s readings can be found here.

Jeremiah 2:11 Has a nation changed its gods, even though they are no gods? But my people have changed their glory for something that does not profit.

What is beneficial about a Chrstian pattern of life, if anything?  Jeremiah seems to indicate that the faith of Israel is simply ineffective – the other Gods do not work.   Worshiping other Gods is inefficacious, like using a cracked pot to carry water.  In this sense faith is practical.  This should assuage the scientist and even the agnostic.  What we do works, even if the reasons seem obscure or imprecise.

Usually people worship other Gods because they seem effective.  So what are those Gods, and what do they bring?  How are they mistaken?

Hebrews13:1 Let mutual love continue. 13:2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 14:14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.”

Sometimes I think that we could learn a lot about how church life should be from going to three *** restaurants (like this one I went to, when I got my doctorate).  Jesus refers to himself as the server – as if he’s the waiter who ensures that the wedding feast moves without a hitch.  To some extent He is invisible, making the plans.

Do our congregations do the work of hospitality?  It’s not easy.  Hospitality forces us to get out of ourselves and attend to the visitor.   Being an effective server also requires technique, skill and discipline – there are many ways to render a visitor invisible or uncomfortable.   Our “discipleship” is not just about formed thoughts but about the work of providing a space for others to experience the Sabbath.   We underestimate the preparation that requires.  Perhaps we should study church plans the way restauranteurs plan restaurants.

The Gospel inspires me to wonder what do we value?  When do we insist on taking credit?  What does it mean to be recognized?  Why would we be recognized?   To be seen is a deeply human need; and when we are not the humiliation can be too much.  But perhaps a deeper trust diminishes that need enough so that we can still be effective agents in the world though the only person who knows us is the one who made us.

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Race, Miley, etc

Today is the fifty year anniversary of MLK’s I Have a Dream Speech.  When I was a child, my dentist had a big poster of that speech on his wall, the words floating as a silk-screen print.  As I would get my teeth cleaned, I’d reread the selection over and over if only to distract myself from the invasiveness of the procedure.

And here we are.  I’m not sure how I would assess our culture’s current level of racism.  Certainly we have a lot to do in our institutional life:  we’ve decided that jail is how we will house people of color, especially black men.   The drug war has become the way live “institutional racism.”

It is true that people are less likely to have conscious views about racial inferiority, and the instinctive discomfort of difference has changed.   But plainly, we see our racism in our economic choices as a nation:  instead of investing in schools or jobs we buy prisons and soldiers.   Mass incarceration creates and ensures a class of people, mainly black men, will always struggle to have wider choices in their lives.  The drug war is the vehicle. I’m not interested in changing hearts.  That’s for the Lord.  But we can, as citizens, change our institutional priorities.  To be an anti-racist means opposing the war on drugs and struggling with the institutions that economically benefit from the prison industrial complex.

And Miley.  I admit, I am old enough I have no experience with her previous incarnations.  The song?  Meh.  But it wasn’t the spectacle of transgressive sexuality that was bothersome (how I miss subtlety and innuendo), but the strange way she harnessed race in her act.

I was startled – I find large cute stuffed animals disconcerting, the way others experience clowns or mimes.  I had questions:  is this a commentary on fetishes?  What does the protruding tongue mean?  Hunger?  Sensuality?  Or is it simply a weird face?  Is Miley wearing a costume or a bikini?  It looks hot.  Not sexy hot, just uncomfortable.  Yes, she should take it off.  Why was she wearing it in the first place?

Can someone sit her down and feed her a big plate of Fettucini Alfredo?

Is this a minstrel show I’m watching now?

She is singing some words and she says she can’t stop.

Am I supposed to be aroused?  Who is Robert Thicke?  Is that a lap dance?  Why is he wearing a suit?   God, that song is so overrated.

Miley Cyrus can’t stop.  But I could.  So I did.

Sermon Notes for Proper 16 Year C

  • First reading and Psalm
    • Jeremiah 1:4-10
    • Psalm 71:1-6
  • Alternate First reading and Psalm
    • Isaiah 58:9b-14
    • Psalm 103:1-8
  • Second reading
    • Hebrews 12:18-29
  • Gospel
    • Luke 13:10-17

The passage from Jeremiah is intriguing.   I can’t quite imagine that a boy would, or should, have confidence to speak God’s word.  He is certainly challenging the powers, reminding us that all organization is reorganization. We have to build anew: is this a question for the church?

Perhaps building an infrastructure takes years, so we often begin as children and must learn along the way.

I wonder if being a child is akin to being in a state of emotional “flow:” constantly learning and challenging, the slow building of mastery over a particular task.  In this case: learning how to speak.  But there many places we must simply do the work in order to learn, making mistakes along the way.  I wonder if our current society allows kids to just make mistakes enough.

Isaiah reminds me of Heschel’s statement that the Sabbath is God’s Cathedral.  In some way, the Sabbath restores a human economy, when we are not counting the goods we have, but simply enjoying them.

The gospel raises a few questions:  what does it mean to be set free from the bondage of Satan?  What are the steps to be free from envy or pride?  How do we pray this?  Is Satan here the same as sin?  It does not imply that the woman is a bad person; rather, she is burdened.

So to be free – can it mean free from self-delusion?  Do we become newly confident?  Or is that also an error.   Or does it mean being able to clearly see our mistakes, and to humanize our flaws and strengths, without thinking they’re judged by God.  I’ll be thinking about  what does it mean to be crippled

Sometimes I wonder about the ways we create our own obstacles.  We say mantras to ourselves that we inherit from other people.  We believe everything the media says.  We’re told we can’t sing; that we’re not worthy; that only through hard work on the Sabbath do we deserve to live.

But the touch of Jesus is simply this:  there is nothing you can do to deserve life; there is nothing you can do to deserve what you have.  By simply being a live you may shine in God’s glory.  Echoing Jeremiah, you have been made.  That’s all.  That’s enough.

Sermon Notes Proper 14 Year C

So it’s Monday, which means prepping for the coming Sunday.  Here’s what I’m beginning to think about.

Isaiah 1:1, 10-20.  I’ve got to choose between Isaiah and Genesis.

First, I cringe at the sentence, “incense is an abomination to me.”  Fortunately, we still have the Book of Revelation to trump that.

So Isaiah makes me consider that “learning to do good” is what is pleasing to God.  The “Learning” is interesting to me more than the task.  Admittedly, I think a risk here is to be vague without being concrete about what oppression, defense, and “ceasing to do evil” means.  Are Christians oppressed?  If so, how?  Is oppression about being shut out of economic networks?  It is not knowing how to plan for the future?  Most of the time, when my colleagues talk about “oppression” I sympathize, but then I’m not sure what it means.  Getting threatened – sure.  Just feeling bad about yourself?  Not convinced.

When God says, “Let’s argue it out” I wonder about how we talk to God.  What if argument is not about a war of words, but a way of learning how to think through the necessary tasks of doing good and seeking justice.  It mitigates the perfectionist, puritanical impulses of the utopian, making justice about a process of working through the problems.  Also “argument” prefigures the divine “logos” as logos, in Greek, can mean argument.  Jesus is the divine argument.

And then:  there is obedience.  I love preaching about obedience because it’s truly countercultural.  How is obedience different than being oppressed?  Sometimes it’s just easier and more liberating to just do the work you are told to do.  Can you imagine every musician in an orchestra demanding their own voice when rehearsing a symphony?    As the abbot of my order remarked to me:  Obey me in all the small stuff; argue the big stuff.  It makes life a lot simpler.

In Genesis (15: 1-6),  Abram seems a little disappointed in God.  Someone else will inherit his wealth because he has no children.   I think about how “inheritance” works – and what we do inherit from our families – cultures, traditions, wealth.  Those who inherit little are at a disadvantage in the US.  “What do you inherit” and “what will you pass down to your children?” are questions I might ask myself this week.

The passage in Hebrews references Abraham.  I’m struck by the kinds of characters God chooses:  it seems random, and not based on merit.  Rather, he’s the one who is chosen for absolutely no reason, except by faith.  But even that faith is the kind of argumentative sort.  Abraham is not exactly “obedient” but petulant and resentful.

What makes a “home,” a home and where do we find our home? What identifies the heavenly city, and can we find it here – even in NYC, or in the cities where we make our lives.  Perhaps in the school, our libraries, our Saloons, churches, are they places where we have already experienced the kingdom?  How so?

The gospel this week invites reflection about the apocalypse; or what would you do if you knew you were going to die tomorrow?  A month?  A year?  What if you knew that a planet was going to hit Earth (say,  like the movie Melancholia).   I’m also interested in exploring why Jesus says “sell all your possessions and give alms” and why I’m decidedly not going to do that.  Is it because the selling possessions and the end of the world are tightly linked?

I might explore the difference between a human economy and a commercial economy.  A human economy, as I would define it, is one where exchanges are not counted because trust between the different participants is assumed.  A commercial economy, by nature, requires a calculation of goods that are exchanged between strangers.  In both cases, the question is:  why do we trust our families?  Or our coworkers; or our commercial institutions?  What happens when they fail?

Sermon Notes, Proper 13 year C

Just a couple thoughts about preaching this Sunday.

I was wondering about the relationship of the brothers. Is there a way to talk about rivalry and resentment here? Jesus response about greed invites my thinking about Gordon Gekko in the movie Wall Street where he tell students that “greed is good.” How do we express an alternate ethic, and why – when and if greed gives us all sorts of pretty things?

I was thinking about how the purpose of money is, in part, to circulate, to share. This is in contrast with hoarding. The rich man hoards – invests – in food he will not eat to day but in some unspecified date in the future. Instead, Jesus says “eat now.” Bring tomorrow today. It reminds me how I often think that tomorrow is the best day to start a diet, rather than now.

The body needs blood to circulate; the economy needs money to circulate. So what is it that we hoard? What kind of hoarding stultifies our lives? Is it about sentimentality? Is it a critique of attachment? Or is it a warning that we are always idol making creatures, to easily collecting burdens we don’t need to have. Perhaps the message is “keep moving.” Or die.