Tag Archives: Episcopalian

Go, and Do Likewise





Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.” The full readings for this service can be found here.

In the name of our God, the One who creates, redeems and sustains us.

A long time ago, in medieval Europe, they used to have what they called mystery plays. These dramas were often accompanied by a procession or a parade, and would depict scenes or stories from the Bible, particularly from the Gospels. Now, I do something like that in my neighborhood. Anyone who knows me knows that I have two dogs, and they’re not very good dogs at all. In fact, they are terrible dogs. I take them for a long walk at least twice a day, but they are ill-behaved and are committed to that bad behavior. And every now and then, we run across an animal that’s been hit by a car or killed somehow—a squirrel or a cat or a bird.

And my dogs always insist that we stop. They insist that we investigate and consider these incidents very carefully. Now, I’m not sure that they want to bandage up the creature’s wounds, or to carry the poor animal to an innkeeper and pay for its lodging. But I’m always trying to get them to keep walking, to move along, because there’s nothing to see here. I don’t know if that makes me the priest or the Levite in the story, and I’m not sure I like where this analogy is going so let’s get back to the Gospel.

So, Luke begins this fabulous story with a lawyer, a lawyer who wants to test Jesus. And this lawyer asks Jesus, “What must I do to inherit eternal life?” I want us to look at the assumption in this question. The assumption is that eternal life is somehow linked to something we do. And I think Jesus’ response will unsettle that assumption. Initially, Jesus answers with a question, and then he answers with a story. Neither directly answers this lawyer’s question, by which I mean Jesus’ response calls us into a discussion that goes beyond a simple answer. It calls us to walk with our rabbi, rather than simply solving a puzzle.

So, this lawyer asks Jesus to give him the secret to eternal life, and I love Jesus’ response. He asks him two very important questions: what is written in scripture; and what do you read there? In other words, Jesus asks him: (1) what is the text; and (2) how do you interpret it? Sometimes, I hear people say that they just want the plain meaning of scripture without any interpretation. We have a theological term for that idea: we call it “poppycock.” Every reading of Scripture requires our interpretation, requires that we bring our understanding filtered through our lives to the work. Our Bible is less like an encyclopedia and more like a chess partner against whom we struggle and sharpen our wits and moral sensibilities. Or, as Bishop Hibbs used to say, biblical fundamentalism is fundamentally unbiblical. Jesus recognizes that principle in his questions to the lawyer.

The lawyer has an answer at the ready; he knows his scriptures. He tells Jesus, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” The lawyer answers with a passage from Deuteronomy which is sometimes called the Shema, and a passage from Leviticus. Jesus replies, “You have given the right answer; do this, and you will live.” In other words, you already knew the answer. If you want to know what to do, do those things. And anybody would be happy with that answer. Anybody, that is, except a lawyer. So, now he wants to drill down, “But who is my neighbor?”

And Jesus answers this question with a story, a story about a man who was traveling from Jerusalem to Jericho. Now, we know that Jericho is the place where God knocks down walls, and Jesus is going to knock a few down himself with this story. We may have lost a bit of the geography here: the story takes place on the long, downhill road between Jerusalem and Jericho, a road also known at the time as the “Bloody Pass” or “The Way of Blood.”  The road meanders and the topography provides the perfect environment for an ambush:  a paradise for bandits and robbers.

So, I don’t think Jesus’ audience would have been surprised at all about the man being beaten, robbed, and left for dead on that road.  Nor would Jesus’ audience have been particularly surprised to hear Jesus tell them that the priest and the Levite both passed the man by, in fact, they walked by “on the other side” of the road.  (The laws of ritual purification at the time might actually have recommended this practice to devout Jews.)  We aren’t surprised by Jesus’ casting the priests and Levites in the role of the villains:  both Jesus and John the Baptist had been doing that for a while.

However, the notion that the Samaritan showed the quality of mercy, the notion of the Samaritan as the hero of the story, would have astonished and befuddled Jesus’ first-century audience.  The Samaritans and the Jews had despised each other for hundreds of years at the time Jesus told this story.  The Samaritans had desecrated the Temple with human bones.  The Jews reciprocated.  According to the Mishna (the first major work of Rabbinic Judaism), “He that eats the bread of the Samaritans is like to one that eats the flesh of swine” (Mishna Shebiith 8:10). So, hearing about a “good Samaritan” would have bewildered Jesus’ audience.  It would be the equivalent of a modern parable about the “good Klansman” or a “good member of the Sinaloa cartel,” or the “good fascist.”

The parable reports that the Samaritan came near to the man and was “moved with pity.” The Greek word here implies being moved to compassion at the deepest part of who we are. Thus, most of us assume the good Samaritan in the parable is like Jesus, or God, who loves inclusively with a kind of promiscuous empathy for everyone. But suppose for a moment that it’s actually God in the ditch, and the question is what are we going to do about it? And while the question the lawyer originally asked was about what we have to do for eternal life, suppose the real issue isn’t so much about what we do as it is about the kind of people we’re going to be. Are we going to be the kind of people who notice the suffering in the world around us and are moved by it, or are we going to walk on the other side of the road? I’m wondering who I didn’t notice? Who did I walk to the other side to avoid? Lord, spit on our eyes so that we can see.

In just a little while, we’re going to come up to this altar, and the priest will put a bit of bread into our mouths. And the Church spent a lot of time, and energy, and struggle, trying to figure out how the bread and wine actually become the body and blood of Jesus. And I have to tell you, I’m not really that interested in that question. But I am profoundly interested in the question of how you and I become the body of Christ in the world, and I think this parable holds a good part of the key.

This world is so polarized today. We want to fight about guns, about abortion, about race, about money, and about who’s got the moral high ground. Like the Jews and the Samaritans, we have been carrying these grudges along for so very long. And it may turn out that we really are in for the fight of our lives. Suppose, just for a moment, that learning to love our neighbors, learning to care for God’s children recklessly, really is the fight for our lives. It’s a great irony: the fight of our lives is learning how to love. As Bishop Monterroso recently observed, there are thousands and thousands of ways for us love our neighbor. There is only one way to love God; and that’s to love our neighbor. Amen.

James R. Dennis, O.P. © 2022

Divine Risk and the Work of Liberation

“What have you to do with me, Jesus, Son of the Most High God?” (The full readings for today can be found here.)

In the name of the name of the Living God, who is creating, redeeming, and sustaining us.

So, it’s a special day today, and I want to begin by telling you a story, or a couple of stories actually. I don’t know if y’all have noticed this, but whenever I mention that I’m going to tell a story, our clergy have one of three different reactions: sometimes they wince a little bit (the way one might wince sitting in the dentist’s chair as the drill approaches), sometimes, they close their eyes and wish they were someplace else, and sometimes they just bow their heads to pray.

            Today is the nineteenth day of June, in the year of our Lord 2022. And it’s an important day in our history, but the story begins a bit before that. Way back on January 1, 1863, Abraham Lincoln delivered the Emancipation Proclamation. He announced that enslaved people held in the Confederate states were free. Now while that was a fine idea, for many of our enslaved brothers and sisters, it had very little meaning. Pronouncing our fellow countrymen free did not actually change their lives much, especially for those in the southern states. And here lies one of the great contradictions of our nation: we were born out of a yearning for liberty, conceived in language that exalted liberty, and built on the backs of men and women we kept in chains. It was, in short, our country’s original sin. And to proclaim it was over meant very little to the men and women who lived under the yoke of slavery.

            Here in Texas, that situation continued for another two and a half years. On June 19, 1865, just a few miles down the road in Galveston, General Gordon Granger finally arrived at the port of Galveston with Union troops. He delivered General Order No. 3 which provided: “The people of Texas are informed that, in accordance with a proclamation from the Executive of the United States, all slaves are free. This involves an absolute equality of personal rights and rights of property between former masters and slaves, and the connection heretofore existing between them becomes that between employer and hired labor.” Many of our African American brothers and sisters would have to wait still longer for their freedom, wait until the harvest was completed.

          And I want you to imagine all those years following the Emancipation Proclamation. “They tell me that we’re free, but it don’t seem no different to me at all.”  Or maybe, “I have heard rumors of my liberation, but nothing in my life tells me that’s true.” And I have heard those voices in AA meetings, and I have heard those voices as various groups (women, the poor, those subjected to human trafficking, and those suffering from addiction and frightening diseases) struggle for their dignity. And many years ago, that first celebration we call Juneteenth led the people to the Reedy Chapel, which is an AME church in Galveston. Because those people know it was not their enslavers who had liberated them; they knew they had been freed by their God.

          And it’s a very old story, that struggle for human dignity and liberation. Our Scripture records Moses going to Pharaoh and telling him that he must set the captives free. It seems that the divine plan, God’s intention for humanity, is intricately tied up with our freedom. And that brings us to the gospel for today.

          The gospel story has Jesus wandering far from his home, in the country of the Gerasenes. So, if we look at this story, let’s examine where Jesus is, and what he’s doing. He’s in gentile country, he’s in the tombs (which means ritual impurity), and he’s talking with a demon. He’s in an unclean land, in an unclean place, talking with an unclean spirit. This is the last place a good Jewish boy should be.

That region was also the site of a horrifying event in Jewish history, a terrible war crime. According to the historian Josephus, during the late 60s CE, toward the end of the Jewish revolt, the Roman general Vespasian sent soldiers to retake Gerasa. The Romans killed a thousand young men, imprisoned their families, burned the city, and then attacked villages throughout the region. So, many of those buried in Gerasene tombs had been slaughtered by Roman legions.

           As soon as Jesus crosses the Lake of Galilee and steps on shore, he is met by this man who is the victim of demonic possession. The portrait of this man is truly horrifying. He goes about naked and does not live in a home, but rather in the tombs. Luke is telling us that this man is more dead than alive. Mark’s account adds to this man’s torment. He tells us: “He lived among the tombs; and no one could restrain him any more, even with a chain; for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always howling and bruising himself with stones.” Mark 5:3-5.

          So, it is this man, this tortured fragment of a man, who raises one of the most important questions in the Bible: He asks, “What have you to do with me, Jesus, Son of the Most High God?”  It’s a question most of us should ask, and ask regularly. What exactly is the role of Jesus in our lives? For this man, and I hope for many of us, Jesus has come to set us free. I’m wondering how well we know Jesus as liberator. This man, who is never named in the Gospels came to know Jesus as the man who set him free. And just as the Jewish homeland was occupied by Roman legions, this man was occupied by a legion of forces which robbed him of his full humanity.

          When Jesus asks the man to identify the spirits which had taken possession of him, he answers: “Legion,” for many demons had entered him. I don’t know about you, but I have heard the voices of those many demons. You see, the most dangerous message those satanic forces have for us is “This will never change. This will never get better.” I have heard those voices in those who struggle with addiction, and they are legion. We heard those voices as Vladimir Putin invaded Ukraine and we saw thousands of refugees forced to leave their homes. And they are legion. We heard those voices use scripture, our holy book, to justify the chains on the enslaved people in the American South. And they are legion. We hear those voices every time there is another mass shooting, and we are paralyzed because some of us are committed to the notion that that’s just how things are. And those voices are legion. And we have heard the voices of anger and grievance in our political discourse, and they are legion.


            As was the case on that morning in Galveston in 1865, as was the case that morning in the country of the Gerasenes, the divine movement is always a movement of liberation. Let me say that again, the divine movement is always a movement of liberation. We should not confuse this movement as a license to do whatever we want. We know that the movement of liberation is of divine origin when it calls us, not as a charter or privilege for a disordered freedom from all constraint, but rather the liberty to become the people God intended for us to become, the freedom to become fully human. We find the intersection of the divine and the human impulse toward liberation when we hear the call toward becoming more deeply human and restoring our brothers and sisters to the imago dei, the image of God in which they were created.

            Jesus understood this was his mission—to release the captives, to let the oppressed go free. But we profoundly misunderstand our faith if we think that we should sit back and applaud this work of Jesus from a distance. Christianity, my brothers and sisters, is not a spectator sport. I’m always amazed when we give the newly baptized a candle. We should give them seat belts and a crash helmet. Because that work of casting out the demonic forces in the world, that work of setting the captives free and restoring men and women to God’s vision for them—that’s our work now.
            Amen

The Beginning of the Good News

The time is fulfilled, and the kingdom of God has come near. (The full readings for this morning can be found here.)


In the name of the Living God, who is creating, redeeming, and sustaining us.

Well, good morning, everybody, good morning. And welcome as we join together to celebrate the feast day of our patron saint, St. Mark. And I’ve been wondering….no, no, I’ll talk about that later.

So, today, we hear the opening of Mark’s gospel. And our friend Mark’s gospel is unique. There’s no fancy star in the sky, there’s no manger or shepherds, or wise men. There’s no trip into Egypt, or Jesus at the dawn of creation. He begins the story with a baptism. Jesus’ story, for Mark, begins with his baptism. And I wonder, I just wonder, if that doesn’t tell us something about Mark’s community. I think for his community, and maybe for ours, too, the story of who we are begins with our baptism. It is as though Mark sets aside genealogy, history, geography and political context, and tells us: “If you really want to know about a person, learn about their baptism.” Because for Mark and his community, that’s our real beginning. There, we’ll find the real origin of our lives.

We really don’t know all that much about Mark. By the way, I’ve been really trying…no, we’ll talk about that later. We don’t know much about Mark although we think his community may have lived somewhere around Rome. And we believe his community suffered under the early persecutions of the Christian Church.

So, I mentioned today was the feast of St. Mark. It is also the Sunday after Easter, which is sometimes called Low Sunday or if you really want to be arcane, Quasimodo Sunday. If you’ve read much Victor Hugo, you know that the famous hunchback named Quasimodo was left and found at the Cathedral of Notre Dame on the Sunday after Easter. Now some people say it’s called Low Sunday because of the contrast to the High Holy Days of Easter. Some people will tell you that it’s because church attendance is generally low. So you see, I’ve been trying to convince myself…I’ve been working for the last several weeks to convince myself, that’s it’s just a coincidence that today is the day our clergy asked me to preach. But so far, I haven’t had any luck at all.

So, back to this Gospel passage. We think Mark’s community was a fairly small band of persecuted Christians. And certainly, the community of early followers of Jesus would have known hard times. They were occupied by the Roman empire, subjected to a harsh system of domination and taxation; the poor were everywhere, and their religious system was collaborating with these villains. And our patron Mark tells us: Now, hear the word of the Lord. “See, I am sending my messenger ahead of you.”

Onto this stage, into this troubled setting, strides this eccentric, bizarre, maybe whimsical character. He is neither charming nor winsome. He rants. He is uncombed and indecorous and unkempt. He’s dressed in camel hair and eats honey and locusts. Now, I don’t care how much honey you cover a plate of locusts with; it still tastes like bugs. And he is amazing. He is amazing mostly because the people come from miles around to hear him preach baptism and the forgiveness of sins.

He seems so irrelevant to the problems people are facing. Their politics were a mess. John preached baptism. Poverty was everywhere. John preached the forgiveness of sins. And the amazing part is that the crowds were drawn to him. I think he’s still out there today, preaching like a madman. Vladimir Putin has ravaged Ukraine and committed terrible war crimes. John is preaching baptism. Look at our troubled economy, look at all this rising inflation. John is preaching the forgiveness of sins.  He’s still out there, preaching, as though the solution to our worldly problems lay in the spiritual realm.

And most of us, we don’t really like all that confession of sins part. We are a prideful people, and we cherish our self-esteem. We would much rather mount a good defense, or proclaim our denial, or offer a fine excuse rather make than a simple confession. The truth is, when I look back on my life, I have sinned some, I have sinned again, and I have sinned some more. It’s so hard to announce, as the old Prayer Book used to teach us, “There is no health in us.” We cannot avoid our shame; we cannot ignore it. But we can overcome it and find forgiveness. This is not comfortable, but it is the way to healing.

And there is John, calling to us, crying out in the wilderness, telling us this is the way to God. And that way always seems to lead through our baptism and our willingness to confess our failures—just as we will confess them before we come to this altar for communion.

Now, power is a dangerous thing, and perhaps spiritual authority is the most dangerous of all. It’s a strong temptation, but we can take note of John’s spiritual maturity in his recognition of his role. He knows he’s not the center of the story. It requires a lot to know that you’re the messenger and not the message. He tells the crowd that One “who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.” It’s hard to resist the limelight, but John’s humility speaks of the authenticity of his encounter with the divine. This is John’s confession: “I am not worthy. I’m not worthy to stoop down and untie his sandals. I’m not worthy.”

And then Jesus, the one who is worthy, comes to the river Jordan, to be baptized by John. We might wonder, “Why did Jesus need to be baptized?” We believe, and we’ll say so in just a few minutes, in one baptism for the forgiveness of sins. So, why did Jesus, who was without sin, need a baptism? I think perhaps this was simply one of the many ways in which Jesus came to share with us in our humanity. He shared with us in the waters of baptism so that we might share with him in that Easter resurrection.,
And then, Jesus comes out of the water and a voice from the heavens announces that he is God’s beloved child, just as we are the beloved children of the Holy One. And as Jesus comes out of the water, the heavens are torn apart and the Holy Spirit, in the form of a dove, descends upon him. Here, we have this remarkable collision of holiness, this intersection of the three members of the Trinity (Father, Son, and Holy Spirit) at the river Jordan.  But it is the Spirit that drives Jesus into the desert, into the wilderness for his time of trial and temptation.

And only after these events, after God’s affirmation of all that he is doing and all that he is, only after he is cajoled and tested in the desert, can Jesus announce to us all that it is time. This is the very time when God’s kingdom has come near. And it’s odd that we return to this story, the beginning of Mark’s gospel, right after we’ve heard the end of the story—Jesus’ passion and resurrection. But perhaps that displacement, that warp and weft of time, may remind us that we are no longer in ordinary, standard time. We are entering into sacred time here.


You see, Mark tells us, very carefully, I believe, that this is only the beginning of the good news. That story is still being written, in your life and mine. We who have been immersed in the water and the Spirit, we who have confessed, repented, and forgiven, we have our own story to tell about the good news of Jesus Christ. Tell that story out, my brothers and sisters, and tell them that the kingdom of God has come near. Amen.

James R. Dennis, O.P. © 2022

The Homecoming

The full readings for this morning can be found here:

But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him.

In the name of the Living God, Father, Son and Holy Spirit.

Good morning. How’s your Lent going?  It’s the fourth Sunday of Lent, so we’re about knee deep in it. And you know, somewhere between the global pandemic, the Russian Invasion, and events in this parish, I think it’s about the lentiest Lent I’ve ever lented. But here we are, and this morning, the Church has offered us this magnificent story. We call this story the prodigal son. That word “prodigal” makes me wonder. It means extravagant, lavish, or sometimes wasteful spending and I promise you we’ll come back to that next week.

It’s one of my favorite stories, a story about how we should treat terrible sinners—you know, people like you and like me. So Jesus tells us this story that captures the essence of not only this season of repentance, but also of the heart of Christianity.

And he begins, “There was a man who had two sons.” Now, I think Jesus’ audience, when they heard this introduction, would have immediately thought, “Uh oh. There’s going to be trouble.” Because these people knew their Scripture, and they would have immediately thought of Cain and Abel, Jacob and Essau, and perhaps of Joseph and his brothers.

You see, I had several brothers, and I understand what kind of trouble younger brothers can be. But in this story, the younger son goes to his father and says: “Father, give me the share of the property that will belong to me.” Now, we may miss the import of this request. In that world, at that time, that was in essence the younger son saying, “I wish you were dead” or at least, “You’re taking too long to die.” But the father complies and gives his younger son his inheritance early. So, the younger boy gathers all he has and goes off to a foreign country.

Oh, I know about that foreign country. I’ve spent time there. You see, there was a time in my life when, if you had asked me, I would have told you that I spent all my money on fine clothes, fast cars, good wine, and pretty women. The rest of it, I wasted. These are years when my father referred to me as Count No-Account. So, I’ve been in that foreign country where the younger brother went. And the boy spends everything he has on dissolute living and then trouble comes: a famine strikes the land. You see, there’s one thing about that foreign country: it’s a lot of fun—until it isn’t anymore.

And we know how far this younger son has fallen, because here’s this good Jewish boy in a gentile country feeding the pigs. Feeding the pigs! I mean, that’s no place for a good Jewish kid. And Luke tells us he would gladly have eaten the pig food, but “no one gave him anything.” “No one gave him anything.” That’s the way the world is sometimes, when you’re down on your luck. And it’s hard to find a way out.

But then, Luke tells us, something remarkable happens. The younger brother has what you might call an epiphany, or a moment of grace, or maybe he’s just desperate. But look at what Luke says: “when he came to himself.” Now, that phrase implies more than just a change of mind, it implies that for a while he had been lost to himself, he had wandered away, he had forgotten who he was. And while we may not have run off with daddy’s money, most of us have forgotten who we are at some point. And he decides to go home, even if that means being treated like one of his father’s hired hands.

And now the story gets really good. Luke tells us, “But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him.” That may be my favorite line in all of Scripture. Do you know why the father saw him from a long way off? Because he was looking for him. I suspect he’d been looking for him to come home ever since the boy left. And I take great comfort in that, in the idea of a God who is always anxious for us to come back home. Maybe I find that notion reassuring because…well, I’ve been a long way off myself.

The younger son tells his father, “I have sinned against heaven and before you; I am no longer worthy to be called your son.” He confronted his failures, and he recognized that the heavy cost of them. He recognized they might cost him his place in the family, just as our own failures carry a cost. We might add a pause here in the story, as the father weighs his response to the younger son’s words. But the father, in a moment of lavish generosity and forgiveness, tells the servants: Dress this boy up in something fancy and let’s have a party, “let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!”

And in a real sense, the younger son was dead to his father. He was gone; he was lost. Look at the father’s response: there’s no price to be paid for re-entry into the family; there’s no penance to be done. The father is full of nothing other than joy at his son’s return. Now, we call this parable the prodigal son, and remember that word prodigal means lavish or extravagant. But, I think we could just as easily call it “prodigal father,” because his response of love and forgiveness is just as extravagant as was his son’s spending.

And the family begins to celebrate the boy’s return—well, not everybody in the family joins in the party, the pachanga. The elder son, the good son, who never did a thing to take advantage of his father, can’t even bear to come into the house. Some of us may identify with that older son: he’s responsible; he does what’s expected of him; and he’s very good at keeping score. In fact, he is shacked and bound by his rage.

The older son tells his father: “For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” And in the world he lives in, he’s right. He lives in a world of the zero-sum game, where anytime someone gets ahead, you’re falling behind. We call that an economy of scarcity. He cannot even bring himself to recognize his brother. Look at what he says: not my brother has come back, but this son of yours came back.

The problem isn’t that he has a sense of right and wrong. The problem is that he is a prisoner of it, chained to his sense of injustice. He can’t even go into the house. That’s a hard way to live. He reminds me of something we used to say about my family. We said that we suffered from a genetic case of Irish Alzheimer’s—that’s where you forget everything except the grudges.

Let’s contrast his response to that of the father, who tells him: “Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.” Contrast the older son, who says “this son of yours” with the father, who says “this brother of yours.” The father had to celebrate because the joy and forgiveness overflowed from him. The elder son lives in an economy of scarcity; the father lives in something much closer to what we call the economy of grace, or God’s economy. In the economy of grace, love and forgiveness are the currency, the coin of the realm. And that’s the world, the economy, in which the father has chosen to live.

Now, here’s the brilliance of this story, the genius of this tale: we don’t know the end of the story. We don’t know if the older brother accepted his father’s invitation to join in the celebration. We don’t even know if he ever came into the party, into the house. We don’t know if the younger brother really did change his ways, or if he fell back into his old lifestyle. And I think Jesus meant for that story to remain unfinished, because we get to write that ending every single day in our own lives. We can choose to live like the younger brother, the older brother, or the father. We get to write the ending of this wonderful story in the way we live. It’s your story. Make it a good one.            

Amen.

James R. Dennis, O.P. © 2022

Let Me See

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The Greatest

The full readings for today can be found here.


Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” But they were silent, for on the way they had argued with one another who was the greatest.

In the name of the living God: Father, Son, and Holy Spirit.
Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” But they were silent, for on the way they had argued with one another who was the greatest.

In the name of the living God: Father, Son, and Holy Spirit.

You know, sometimes I read Mark’s Gospel and I just cringe at the disciples. That’s probably not the right kind of thing for a preacher to say about these men who the Church would later call “saints,” but these guys are the worst. I mean, here Jesus is, trying for the third time in this 9th Chapter of Mark, to tell them—that he will be betrayed, that he will suffer and be killed, that he will come back from the dead. And all they want to do is argue about which one of them is the greatest. These guys are numbskulls, they are narcissistic, self-absorbed mercenary chuckleheads who don’t understand anything about the Gospel or Jesus or the kingdom of God or anything. And what really infuriates me about them, the really exasperating part about them, is that they are so much like me.

And it makes me wonder, what is God trying to tell us as we bicker and argue on the way? What message are we missing as we struggle for success, power, or achievement?

Admittedly, the world teaches us to love these things from a very early age. We have to get the best grades, so we can go to the best colleges, so we can get the best jobs and make the most money. In sports, we are consumed with who’s the best of all time. And we want to know who won the best picture, to stay in the nicest hotels, to drive the best cars. And we want to name among our friends those who are powerful, influential, and important.

I’m reminded that in February of 1964, Muhammad Ali proudly announced to the world, “I am the greatest.” He said, “I am the greatest.” I think I’ll circle back to that idea in a bit.

Things weren’t so different back in Jesus’ time. Sociologists have described 1st Century Palestine as an honor/shame culture. In this sort of culture, you would find honor if a person of great wealth or great importance came to your home or became your associate. On the other hand, you would be shamed if a person of low social standing came to your home for dinner or befriended you.

Now, in that world, children were of no social standing or significance at all. They were completely dependent, and vulnerable in the world around them. And so, Jesus continues to try to teach the disciples when he says, “Whoever wants to be first must be last of all and servant of all.” And right after that, he takes a little child into his arms. You see, children didn’t have any social standing at all; they didn’t offer anything of value. Like Jesus, children were completely vulnerable. They had little to offer that the world considers precious. So, Jesus was telling his disciples, all those things that make you a success in the world (drive, ambition, power)—you’re going to have to let that go.

St. James picks up on this idea in the epistle this morning. He says, “where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.” It’s a wonderful notion, and as I look back on my own life, it’s amazing how disorderly and chaotic my own appetite for recognition is. Once you start down that road, it’s hard to find an end. But the gospel tells us something else about that day. While Jesus was trying to explain that he was giving up his life for the life of the world, the disciples couldn’t understand. In fact, Mark says that “they did not understand what he was saying and were afraid to ask him.”

James suggests that our selfish ambitions will lead us to chaos. This gospel story today sort of reminds me of the Tower of Babel. Jesus is trying to talk with the disciples about the work of the Cross, and they’re having a completely separate discussion about their ambitions. And even their language has failed the disciples, because they don’t even trust Jesus enough to ask him what he means. Jesus was trying to tell them that there are hard times ahead, and they were afraid.

I’m reminded of something one of my favorite poets, Wendell Berry, once wrote: “Two epidemic illnesses of our time—upon both of which virtual industries of cures have been founded—are the disintegration of communities and the disintegration of persons. That these two are related (that private loneliness, for instance, will necessarily accompany public confusion) is clear enough…. What seems not so well understood, because not so much examined, is the relation between these disintegrations and the disintegration of language. My impression is that we have seen a gradual increase in language that is either meaningless or destructive of meaning. And I believe that this increasing unreliability of language parallels the increasing disintegration, over the same period, of persons and communities.” 

So, I want to circle back to an idea I talked about earlier. I told you that in February of 1964, Muhammad Ali proclaimed “I am the greatest.” He said this as he was preparing to fight Sonny Liston for the heavyweight championship. At that time, he had won the Olympic gold medal in boxing and had never lost a professional fight. Ali would defeat Liston and become the heavyweight champion.

But life would knock Ali around a bit. In 1967, as a result of his protest against the Vietnam War and refusal to serve, he was stripped of his title. He could not fight for three years, three of the prime years of his career. He fought again for the heavyweight title in 1971 against Joe Frazier and he lost. He would fight Frazier again in 1974 and regain the title. He would lose the heavyweight championship again in February of 1978 to Leon Spinks. And that year, Ali said something very different from the braggadocio of his youth when he proclaimed himself the greatest. That year, Ali said, “Service to others is the rent you pay for your room here on earth.” Ali had been knocked around by the world, and he kept getting up, but he had come to a deeper understanding. “Service to others is the rent you pay for your room here on earth.”

Something very similar would happen with the disciples. They would get knocked around a bit. They would lose their rabbi, their teacher, and their Messianic dreams. Jesus would be hung on a tree like a scarecrow, and they would run away and betray him. They would look deeply into themselves and feel shame at their cowardice. And yet, they kept coming back. They would spread the gospel to Syria and India, to North Africa and Asia Minor, to Persia and Ethiopia, and even to Rome, the heart of the Empire. And Church tradition teaches that these same men, these knuckleheads I spoke of earlier, would each die a martyr’s death. They would become great—great Saints of the Church—but not in any way that they had imagined. They would come to realize that “Service to others is the rent you pay for your room here on earth.”

And I think most of us have learned the same lesson. This pandemic has knocked most of us around a bit. Most of us have been knocked around by life, sometimes knocked down. We’ve suffered losses, and we’ve had our hearts broken—maybe the loss of a loved one, a parent or a child, or we’ve seen our dreams dry up and blow away in the wind of disappointment. We wear those scars.

But you know, my father used to tell me, “Anybody who doesn’t have any scars, well, they never found anything worth fighting for.”  The question of who’s the greatest, or a life lived listening to the siren song of our own selfish ambitions, that’s not even a fight worth winning. But a life lived struggling against my own ego in service to others, a life lived so that our brothers and sisters might know a better life—as Jesus taught us, that’s a fight worth dying for.



Amen.

James R. Dennis, O.P. © 2021

A Scoundrel’s Dream: Jacob’s Ladder

 

jacobs-ladderThe full readings for today can be found here.

Surely the Lord is in this place, and I did not know it.

In the name of the living God: Father, Son and Holy Spirit.

Well good evening, good evening. It’s a great pleasure to be with you here at St. Stephen’s, and I want to thank you for your warm hospitality and your rector for the invitation to preach, especially on Michaelmas, the feast of St. Michael and all angels.

You know, I love the story of Jacob. I love it for a lot of reasons, including that I’m his namesake and I’m so much like that rascal. I mean, he swindles his brother out of his birthright for a bowl of stew, and then he lies and cheats his way into his father’s blessing. And when he brother figures out what’s happened to him, he does the only thing he can do: he skeedaddles out of there and goes to a foreign land.

And we find these stories time and again. Moses was a murderer with a speech impediment; Rahab was a prostitute; King David was an adulterer and a terrible father; St. Paul was a harsh, judgmental and cruel man who tortured and probably killed the early Christians. And Jacob, well, he’s a certified mess. These men and women were frail and broken and troubled—you know, like you and me.

And yet we call this book that talks about them holy; we call their stories sacred—not because they were such delightful and upright people, but because of the surprising and inconceivable ways that God used them. God takes this weak clay, these broken vessels, and says, “I can do something with that.” He does it in the same way that he looked at the cross, an instrument of shame and torture and humiliation, and said, “I can do something with that.”

So, let’s get back to the story of Jacob. Jacob is on the run from his brother Essau, who intends to kill him. And he’s travelling at night, back to his mother’s homeland. So he’s left his home, and he’s in the wilderness. And there’s no place quite so alone when you’re away from home as a wilderness landscape at night. As Barbara Brown Taylor observed, “Jacob “is on no vision quest: he has simply pushed his luck too far and has left town in a hurry. He is between times and places, in a limbo of his own making.”

Funny things happen in unexpected places. God is born in a cow barn. God speaks from a burning bush. On the road to Damascus, the Church’s greatest enemy becomes its greatest advocate. And here in this wilderness, in this nowhere, this scoundrel Jacob has a dream. Dreams are funny things: they occur outside the boundaries of time and place. But in that “unplace” Jacob the refugee dreams of heaven and earth. And God, the God of his forefather Abraham, comes looking for Jacob in that dream.

Jacob sees the angels, God’s messengers, as they travel up and down that ladder between heaven and earth. This is Jacob’s dream: a constant traffic between this life and the divine life. And in this place of limbo, where Jacob is cutoff from both his past and his future, in this wilderness, it is YHWH who speaks to Jacob.

Scripture tells us., And the Lord stood beside him and said, “I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” So, the Lord does three things there: the Living God traces his presence back through Jacob’s family tree, promises Jacob the land and God’s blessing, and assures this rascal of the divine presence in his life.

And when he wakes up, Jacob announces one of the most profound statements in the whole of Scripture: “Surely the Lord was in this place— and I did not know it.”  It is a remarkable observation, but I think Jacob was only half-right. You see, the point of the story isn’t exactly that God was in Beer-sheba, or Haran, or Bethel, or Jerusalem. All those things are true, but the point of the story is that God was in Jacob, with Jacob.  And he didn’t even know it.

Now, if that were true of only Jacob, it would be an interesting biblical fact, but not especially important. But through the incarnation, through God becoming flesh and walking among us, and through our baptism and the bread and wine we take into our lives, God is with us, too. God is in us and with us, and like Jacob, most of the time we don’t even know it.

In the late 1700s, there was a very famous rabbi named Levi Yitzchok, who lived in Berditchev (in the modern country of Ukraine). In trying to interpret this passage of Scripture, he wrote that the ladder represents all of humanity. Our feet are firmly planted on the earth, but we are forever reaching toward heaven, toward the divine. I like that idea. We are called to be instruments of the traffic between heaven and earth; we are called to be the conduit of the divine recreation, heralds of the incarnation, and called to make a pathway for messages to and from the God of Abraham, of Sarah, of Isaac and  Rebecca, and the God of Jacob.

Soon, our brother Wesley will make his vows as a Dominican novice. I can’t speak for him, but one of the startling things that took place as I began to live into those vows was the recognition that God was with me, that God was in this place, and I didn’t even know it.

It is my prayer for him as he begins this new vocation that he have a vision of angels bearing messages to and from the Living God. And today, it’s my prayer for Father Wesley, and it’s my prayer for you and me as well, that we come to realize that God is in this place.
Amen.
© 2016 James R. Dennis

The Lost and the Found

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The full readings for today can be found here.

All the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

          In the name of the living God: Father, Son and Holy Spirit.

          Good morning, good morning. It’s such a grace to be back with you good people at Holy Spirit again.

When I was growing up, out in West Texas, my parents used to tell me that you could tell a lot about someone by the company he keeps. So, in today’s Gospel, we find Jesus spending his time with tax collectors and sinners . . . again. It’s the kind of thing that he does. Jesus runs around with the wrong crowd. He does it so regularly we might get the impression that he likes spending his time with them. But we know that can’t be the case. Surely, the incarnate God would rather spend his time with decent folk, you know, church going people: people like you and me.

But here’s the funny thing (and when I say funny, I mean the kind of terrifying thing that keeps me awake at night), Luke tells us there were good church going people there that day. And Luke tells us what they were doing that day: they were grumbling.

Now I know that comes as a shock to you. When I read it, you could have knocked me over with a feather. You see, I’ve never heard good church going people grumbling about what’s happening around them: I’ve never heard them complain about the music they don’t like, or the reckless spending in the Church, or about another member of the congregation who has done them wrong, or about the family that always comes in late or children that just won’t behave. But somehow, Luke tells us that’s what the good church people were doing that day, those Pharisees and scribes.

And we’re told that Jesus welcomed the sinners and the tax collectors. This is the scandal of the Gospel, the scandal of God spending time with sinners, the scandal of an unwed mother, the scandal of a God hung on a tree like a scarecrow. Jesus welcomed these sinners. That word, however, that we translate as “welcomed” means a little something more. In the original Greek, the root word is dechomai, which can literally mean to bring into one’s arms. It’s hard to think of that idea without thinking about the parable of the prodigal son, which we find just a little later in the 15th chapter of Luke’s gospel. And in that passage, we have the story of a son who is lost and found, and of a brother who stands around grumbling about the situation.

So, I think this story today compels us to think about what it means to be lost, about who is lost and about who is out looking for them. Jesus offers a couple of parables to help us understand this notion, but as is usual, the parables force us into a place where we spend easily as much time looking for an answer as we do finding one.

In the first of these, Jesus tells us about a shepherd with 100 sheep, but one of the sheep is lost. He leaves the other 99 sheep in the wilderness to go and look for the one sheep that he’s lost. Jesus asks, “Who of you would not do that?” The answer is simple: nobody would do that. No one would put the other 99 sheep at risk, leaving them without protection or shelter. That’s just not the smart play.

And then, he tells a story of about woman who had ten silver coins and lost one of them and spent all night sweeping up and looking for the lost coin. Then, she found it and was so excited she threw a party for her friends and neighbors, a party which probably cost as much as the coin she lost. Again, it’s unimaginable: a ridiculous kind of celebration.

And yet Jesus tells us this is the response in the Kingdom of heaven when one sinner repents, when one sinner decides to turn toward God. In one sense, each of the images Luke uses for God in this chapter of his gospel would have been a bit offensive, or at the very least shocking, to His audience: a shepherd, an old woman, and a father who has no pride. Shepherds occupied a very low place in the social order, followed by women. And the father in the story of the prodigal son, well, it seems like he’s making a bit of a sucker bet on his wandering no-good child. None of these images of God would have appealed to a first century audience in Palestine.

I think Jesus was intentionally shocking his audience into new ways of thinking about God―thinking about God not much in the celestial or the abstract, but about a God who could be found in the lives of ordinary people doing ordinary things. And Jesus brought the good news of the Gospel, for people who were desperately looking for God in the world, good news that God was desperately looking for them, too.

But as we read this passage, I think Jesus is forcing us to rethink our ideas of who is really lost. You see, in this story, it’s neither the sinners nor the tax collectors (who were collaborators with the Romans) who are lost. Rather, it’s those sitting on the sidelines, frozen in their self-righteousness and judgment who are really lost.

We might ask ourselves who is lost in today’s world. Could it be the parents who wrap their whole lives into their children’s ball games and dance recitals, instilling a drive to succeed that crushes the joy out of those things? Could it be those who have struggled their whole lives to save for their retirement, only to find that there’s no meaning left in their remaining years? Could it be those whose addictions have taken over their lives until they can no longer find any peace in the world? Or maybe it’s the woman who’s trying to raise her family while taking care of a parent with Alzheimer’s until there’s just nothing left of herself in her life. Or could it be those of us whose sense of our own piety and holiness compels us to look at those who are down on their luck with the smug assurance that such a thing could never happen to good people like us. You see, I think we’re all a little lost.

And I guess today we can’t help but think about the anniversary of those tragic events 15 years ago in New York.  And we all know about the sorrow of those days and the terrible losses that were suffered. But there’s another story about that day that I’ve heard recently. It’s the story of the man in the red bandana.

His real name was Welles Carothers, and he was 24 years old and worked as an equity trader on the 104th floor of the south tower. His building was struck at 9:03 in the morning, when United Flight 175 crashed into the tower. But he was alright and left a voicemail for his mother 9 minutes later in which he said, “Mom, this is Welles. I want you to know that I’m okay.”

And there are lots of people who remember seeing him, a tall man in a red bandana, helping people get out of the building. One of the survivors, told this story: “A mysterious man appeared at one point, his mouth and nose covered with a red handkerchief. He was looking for a fire extinguisher.” As a survivor named Judy Wein recalls, the man in the red bandana pointed to the stairs and made an announcement that saved lives: Anyone who can walk, get up and walk now. Anyone who can perhaps help others, find someone who needs help and then head down.”

He went back into the towers several times. He saved at least 12 people’s lives. And then, he never made it back out. That man, that man in the red bandana went looking for those who would be lost, he went looking regardless of the cost. And I think that’s kind of what God’s like. God goes looking for us in the rubble of our lives. And God tells us, “If you don’t need help, find someone who does.”

All these parables are about more than what’s been lost. They’re about the foolish, reckless ways in which God goes looking for us when we’re lost. They’re about a God who will bet on us, even when we’re not a smart bet. Right now, God is lighting a lamp and searching everywhere for us, even when we don’t want to be found. And if we want to be Christlike, if we want to be like Jesus, we’ll join in that search. Amen.

© 2016 James R. Dennis

Setting Our Faces to Go to Jerusalem

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When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” But he turned and rebuked them. Then they went on to another village.

As they were going along the road, someone said to him, “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.” Luke 9:51-62.

The full readings for today can be found here.

When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem.

In the name of the living God: Father, Son and Holy Spirit.

Good morning. It’s good to be back at Holy Spirit, my spiritual second home.

Several years ago, my mother lay in our home dying. Her cancer had overcome her, and she was in hospice care. Despite the morphine, she could not stand to be touched. And when it came time to give her a sponge bath, she would scream as though the demons of hell themselves were tormenting her. None of us could bear to bathe her, with the exception of my youngest brother Sean, who was terminally himself. And my other brothers and I would go outside because we could not stand to hear my mother cry like that.

But Sean Michael knew it had to be done. There was hard work, a painful task, but it needed doing, and he was going to take care of my mother. And my brother Sean set his face to go to Jerusalem.

Years later, I began working in a ministry with people who are terminal and their families. I have spent a lot of time in oncology wards. And the thing about that sort of ministry is, you have to be prepared to have your heart broken every six months or so.

And I have a confession to make. I’m really not good at it. It’s hard and it’s painful, and I try to stumble and stutter my way through these really heartbreaking moments. Because the people I have come to love are going to die, and I can’t really help them, other than go on this final walk with them. And every time I walk onto an oncology ward or an ICU, I try to set my face to Jerusalem.

Following Jesus can be terribly hard, and when I look at my own circuitous, halting walk of faith, I come to realize that I have let Him down too often. When I look at my own life, I remind myself of the Civil War General George Steadman. Steadman spoke to his Confederate troops just before the battle of Second Manassas, also known as Bull Run. General Steadman apparently had a reasonably good idea as to the outcome of the battle. “Gentlemen,” he said, “I want you to fight vigorously and then run for your lives. As I am a bit lame, I’m going to begin running now.” Sometimes, when I’m called to follow Jesus, I just want to start running.

 So, this morning, we have this passage, this hard passage from Luke’s gospel. It’s the kind of reading that keeps me awake at night.

By the time we get to this part of the story, Jesus has already had a number of discussions with His disciples. He’s warned them that he’s going to Jerusalem, and will suffer there. They’ve seen him with Moses and Elijah, seen Him transfigured, and probably can’t imagine the horror that’s coming. And now, Jesus sets his face toward Jerusalem. You may remember the suffering servant in the book of the prophet Isaiah, who sets his face “like flint.”  Whenever I hear that phrase, I think of a stony determination to do the work He came to do, of a steel-eyed Jesus, Jesus with a thousand yard stare, fixed on the walk that would lead to our salvation.

The Jesus of today’s Gospel seems a little impatient. He doesn’t seem to have time to deal with a perceived slight from the Samaritans, and declines the disciple’s recommendation that they call down a consuming fire on them. Happily, even with His intent fixed on Jerusalem, Jesus declined the suggestion that his disciples burn these people alive.

We find Jesus today on the move. He has no intention of taking a break or settling down, and so he tells us that foxes have dens, and birds have nests, but the Son of Man has no place to rest. Perhaps Jesus is telling us that even the animals and birds have a home in this world, but he doesn’t and neither do those who want to follow Him. One of the things we often find is that while we want to follow Jesus, we also want to stay where we are. Following Jesus means that we, too, will be on the move. It sometimes means waiting to see where Jesus is going, and then scrambling to catch up with Him.

And even in this moment, Jesus wants to be sure that his disciples understand what it means to follow him. There’s an old Jewish saying from the rabbinic tradition: “May you be covered in the dust of your Rabbi.” It meant may you follow your rabbi, your teacher, so closely that the dust he leaves behind falls upon you. Jesus wants to tell us just how costly that dust can be.

We get a taste for that kind of discipleship in the Old Testament reading for today in the story of Elijah and Elisha. Elijah, the quintessential Old Testament prophet, has been hounded by the king and queen. They have sought his life. And as he walks toward the end of his life, he tells his disciple Elisha to stay behind. But Elisha continually responds, “As the Lord lives, and as you yourself live, I will not leave you.” When asked what he wants, Elisha wants nothing more than a double measure of the spirit of his teacher, his rabbi Elijah. And when Elijah is taken up into the clouds, Elisha takes up his mantle and continues his rabbi’s journey. That’s what it looks like to be covered in the dust of your rabbi.

Jesus explains the price of our discipleship. And one of the things we may have to do is let go of our former lives. He tells us that no one who puts a hand to the plow and looks back is fit for the kingdom of God. If you’ve ever plowed a field, you know that you have to watch carefully in front of you to keep the furrows straight. If you look backward, you will swerve one way or another. And when I hear this story, I can’t help but think about the story of Lot’s wife, who disobeyed God and looked back at her past life rather than the life God had prepared for her.

The Christian life can be so difficult. It’s not all kittens and unicorns and rainbows and glitter. Sometimes, it requires us to set our face toward Jerusalem, and walk in the way of the cross. In his wonderful work, The Cost of Discipleship, Dietrich Bonhoeffer wrote about the cost of following Jesus. He said, this “grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: ‘ye were bought at a price,’ and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.”

Jesus understands that we follow Him, if at all, at a price. And there is little time to waste. Jesus doesn’t even seem to make time for a man to go and bury his father. There were few, if any, rules more important than attending to the burial of a parent in the ancient world, and in particular, in the Jewish world. By telling this man to “let the dead bury their own dead,” Jesus seems particularly dismissive and perhaps insensitive.

Now, I’m not sure this really happened. Rather, I think Luke is trying to tell us that there’s always something that we need to do before we walk with Jesus toward Jerusalem. It’s worth noting that two of those men say they’re willing to follow Jesus, and both use the same phrase: “but first.” And if you’ve ever been caught there, you know that those things you have to do before you follow Jesus have a way of multiplying. We have family obligations, work obligations, social obligations, and they always interfere with following Jesus.

“Let me do this one thing, Lord, and then I’ll get right back with you.” But the Jesus of today’s Gospel is telling us that every single moment matters, and there’s not a moment to waste if we want to walk with Jesus. There is an urgency about this walk.

Today, the Gospel gives us a hard passage. This isn’t the squishy, cuddly Jesus we sometimes want to remember. No, this passage is about a Jesus who is determined to walk toward our salvation. It is a hard love: as hard as the wood of the cross and this love bores into us like the nails that bound Him to that cross. This Jesus tells us to put the kingdom of God first, and worry about the other stuff later. “Seek ye first the kingdom of God, and all these things will be given to you.” None of us are strong enough to walk this way alone, but if you will walk with me, I will walk with you.

          Amen.

James R. Dennis, O.P.
© 2016

Two Kinds of People

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The full readings for today can be found here. The Gospel reading follows below:

One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table. And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him– that she is a sinner.” Jesus spoke up and said to him, “Simon, I have something to say to you.” “Teacher,” he replied, “Speak.” “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.” Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.” Then he said to her, “Your sins are forgiven.” But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” And he said to the woman, “Your faith has saved you; go in peace.”

Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.

Then turning toward the woman, he said to Simon, “Do you see this woman?

In the name of the living God: Father, Son and Holy Spirit.

It was back in my hometown, Odessa, Texas, in the mid-1990s. My father had retired, along with two of his closest friends, from the oilfield where they spent almost all their working lives, and I had gone home to visit my family. And Dad used to meet with these two friends at the bank every Tuesday morning for coffee, because the coffee was free and they were notorious cheapskates.

Now, these men became known as the Board of Directors, and each of them had a given area of responsibility. Luther Stewart was a worldly man, and so he was put in charge of politics. Homer Pittman was from Oklahoma, and he was in charge of weather because people from Oklahoma know a lot about weather. And because I was a lawyer, my father was in charge of the O.J. Simpson trial. And if something went wrong in their area of responsibility (the wind blew too much, or Judge Ito made a ruling no one could understand) the board member in charge of that area would catch nine different kinds of perdition.

So, one day I was with them, taking my coffee, and Homer Pittman opined that there were two kinds of people in this world: people who were just chasing money, and people who weren’t. Well, we discussed that for a while, and then Luther Stewart suggested that there were in fact two kinds of people in the world, but they were people who were happy by nature and people who weren’t. On the way home my father (a man of considerable wisdom) looked at me and said, “James, I think there are two kinds of people in this world. There’s people who think there’s two kinds of people, and people who don’t.”

So, in today’s Gospel, we find Jesus spending time with two kinds of people: sinners and Pharisees. And we come to realize that most of us fall into one or the other of these categories. And the extra-good news is that we don’t have to choose one or the other. Many of us are skilled enough that we can be both, sometimes at the same time.

You know, I love Luke’s Gospel. As I read it, I can’t wait to find out who Jesus is going to spend his time with next: blind people, the lame, lepers, Gentiles, Roman soldiers and prostitutes. It’s like he went around, looking for people no one else liked, people no one with good sense would pay any attention to, misfits and scoundrels. It’s like he didn’t care what other people thought about him. And just in case you missed that observation, Luke tells us at the end of the story that Jesus went and passed his time with people who had been possessed of evil spirits and diseases.

Jesus has a habit of doing this kind of thing. Whenever we draw a line in the sand and say “on this side of the line is where God happens,” Jesus walks across that line. And then, he hops back over to the other side, and then, he hops back. That’s especially true when people try to tell Jesus who is worthy of God’s love.

So, we have this woman, this woman of the city, this sinner. She’s the kind of woman most people avert their eyes from when they encounter her. She’s the kind of woman most people try to ignore. She has the invisibility of the forgotten. And Jesus has to ask the Pharisee Simon, “Do you see this woman?”

That’s just the kind of guy Jesus is. Archbishop Desmond Tutu once observed, “We may be surprised at the people we find in heaven. God has a soft spot for sinners. His standards are really quite low.”

And then, we have the story about a second kind of person, this Pharisee Simon. And the Pharisees weren’t bad people; they really weren’t. They wanted to get closer to God. They wanted to lead holy lives, and they wanted everyone else to lead holy lives, too. And they had one superpower: they were really good at looking at other people (including Jesus) and telling them what they were doing wrong. Just like Simon, who was convinced Jesus wasn’t really God’s messenger because Jesus apparently didn’t know what kind of woman this was. And Simon was disgusted by this scene, particularly by this woman’s touch. Jesus should have known what kind of woman this was touching him.

The Gospels portray the Pharisees as suffering from the sin of self-righteousness, which from a moral perspective isn’t necessarily worse than other sorts of sins. But the problem is, self-righteousness operates like a kind of spiritual cataract, clouding our vision of our own shortcomings. And that’s the problem from which this Pharisee Simon suffers. Simon is frozen is a wilderness of self-assured piety. And we might wonder, along with Lady Violet of Downton Abbey, “Does it ever get cold there on the moral high ground?”

You know, this Gospel reading reminds me of an old story I heard about a church not too far from here. We’ll call it St. Episcolopolis. And like us, it was a downtown church and they had a large homeless population in the area. And the rector convinced the vestry that they should begin feeding the homeless people around the church. So they did, and everything went swimmingly, until one week the rector invited all these homeless people to come to church after breakfast. And they came.

Well, the next vestry meeting, the senior warden spoke up. He said, “You know, Father, it was all well and good when you told us to feed these people. I mean, that’s what Jesus wanted us to do, and we’re okay with that. But when you invited them to church, well, I mean, I’m not sure they fit in well here. Some of them smell real bad, and they sit there and talk to themselves during the service. I think, Father, you’ve gone too far.”

And the Rector looked at his vestry, and noticed that they were all in agreement. And then he looked down and said, “I’m sorry. Maybe I did try and move too fast. You know, I was just trying to save a few souls.” And the room fell quiet and then the senior warden spoke up. “Father, I suppose you’re right. We didn’t really think about your efforts to save their souls.” And the priest said, “Oh, I wasn’t talking about them.”

So, in today’s Gospel, I think we learn about two other kinds of people. We learn about Jesus, who is always ready to give people a new start. We learn about his habit of looking around for those outside the circle of holiness, looking around the misfits.

And we learn about this woman, who loves him and knows that she needs what he has to offer, a woman whose tears bathe his feet. It’s an intimate event; in fact, it’s scandalous. I’ve often wondered about her: about this woman who found the courage to go into a house where she wasn’t welcome, about the source of those tears. Was she crying because she came to realize the cost of all those years she’d spent in her former life—a life of sin, doing degrading things she knew separated her from God, a life of pain, and humiliation? Or was she crying because she’d found something new in this man called Jesus, and wept for joy knowing she didn’t have to live that way anymore.

She must have been a rare woman—a woman with the courage to say “no” to the people who would push her aside, a woman willing to endure the sneers and shame of those who said she was too dirty, a woman willing to bear the laughter of those who would not accept her or this intimate expression of love for this man Jesus. She was profoundly….human. She was a woman whose courage told her that there was room for her at this table.
And she found that there was another way to walk through the world—a way that St. Paul describes: “I no longer live, but Christ lives in me.” This was woman who knew, somewhere in her heart, that love is always a terrible, scandalous risk. It is my hope, my prayer, that when we come to this table in a few minutes that we take that risk and that we find that new life. It is my prayer that we find that a faith that saves us, and that we go in peace. Amen.

James R. Dennis, O.P.
© 2016