Tag Archives: Spirituality

Not One Stone

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The full readings for today can be found here.

Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”

In the name of the living God: Who creates, redeems and sustains us.

I think it’s hard for most of us to imagine the Temple in Jesus’ day. It was a magnificent structure, with gleaming white marble pillars. Its exterior walls were about the height of a modern 20 story building. The central structure of the inner Temple glistened with white marble and gold and immense bronze entrance doors. Herod built it to rival the great religious structures around the world. Like all massive building projects, it was a source of economic growth.

But for the Jewish people, it was so much more. You came to the Temple to have your sins forgiven, to celebrate, to worship, to ask for a blessing. For the Jewish people, quite literally, the Temple was the place where God lived. It was the intersection of heaven and earth.

I think if you were to ask Jesus how he felt about that Temple he would have been stunningly ambiguous, fiercely equivocal. He could see the beauty of the place, and he knew that for many it was a place of prayer and devotion. And yet, it also was a place that took advantage of the poor, that betrayed widows and orphans, that collaborated with the occupying Romans, and it was also a monument to Herod’s narcissism.

Nevertheless, to predict its destruction, to even speculate about that sort of thing, was bad form. It’s not the kind of thing a nice Jewish boy would talk about. In fact, later in Mark’s gospel, that suggestion would be used as evidence against Jesus in his trial. You see, what Jesus said, well, that’s the kind of thing that could get you killed.

And yet, after one of the many Jewish revolts, around 70 A.D. (around the time Mark was writing his gospel), the Romans marched in and destroyed the Temple. The historian Josephus, who was admittedly prone to exaggeration, says that over a million people were killed. Many others were taken slaves. The Temple was levelled, and fire consumed much of the residential areas in Jerusalem. For the Jewish people, it was a catastrophe. I’m sure they wondered how God could let this happen, whether God cared about them anymore. And not one stone was left upon another.

You know several years ago, I was teaching a class on a Wednesday night at another church here in town. And when I got out of class and went to my car, I checked my phone and there 16 missed calls and several messages from my no-good brother Patrick. I immediately called Patrick and learned that my brother Sean Michael, had taken his own life.

Now my baby brother Sean Michael was one of the bright lights in this world. He was brilliant, with a PhD in environmental chemistry. He had worked as a chemist cleaning up toxic waste sites, and later became a high school chemistry teacher. He was funny, and bright and kind and warm, and had a nasty habit of breaking into show tunes for very little reason. In many ways, he was the best of what my family could offer to the world. And then, he was gone. And not one stone was left upon another. I’ll come back to this in just a moment.

I think many of us have had moments like that, times when our entire world comes crashing down around us, times when not one stone is left upon another. A soldier comes home from the Middle East after multiple deployments. And once the initial celebration ends, his family begins to notice that he’s just not the same person anymore. And their lives begin to unravel. Or a woman meets with the human resources director and learns that her job has been eliminated. And she doesn’t have any idea how she’ll feed her family. And not one stone is left upon another.

Or one more gunman walks into a church and plucks several lives away from a decent, gentle, holy congregation. Or a young couple travel to Texas Children’s Hospital in Houston with their three year old daughter. While there, they receive a terrifying diagnosis. Or a marriage of two people who genuinely loved and cared about each other falls apart. And not one stone is left upon another. So, what are we to do about these events? How do we respond as a church? How do we carry on when not one stone is left upon another?

I think Jesus offers us a bit of a clue in today’s gospel, when he tells us these events, these tragedies, these famines, these moments of devastation, are the “beginnings of the birthpangs.” Something remains to be born out of our pain, out of our loss, out of our devastation, God will bring forth something new.

So, back to that night in 2007 when I learned about my brother’s death. I turned around and went into the church and knelt down in one of the chapels and began to pray. And I wept like a baby. And one of the priests there, to whom I will always be grateful, came into that chapel and knelt down beside me and I noticed that he was crying, too.

So I asked how we deal with those moments when our world falls apart, when not one stone is left upon another. The writer of Hebrews talks about “holding fast to the confession of hope.” We are called to defy terror and oppression and sorrow with hope. It may seem an insufficient weapon when confronted with the blunt force trauma of this world, but Scripture and the Cross assure us that hope is, in the end, insurmountable. The reading from Hebrews continues: “let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.” That’s the Church, that’s the real church. Two men, praying and crying in the dark.

In this season of stewardship, we might well ask how we are going to be good stewards of the people God has placed in our lives. Our confession of hope lies in provoking each other to love more intensely, forgive more completely, and challenging each other to care for God’s children more deeply. As Saint Paul said, we can hold fast to what is good, care for each other with profound affection. And they’ll know we are Christians, not by our architecture or our programs or our average Sunday attendance. They’ll know we are Christians by our love. Amen.

James R. Dennis, O.P. © 2018

The Holiness of Remembering

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

I remember meeting Lea Courington over thirty years ago. We were both speaking at a legal seminar, and I recall that my first impression was that she was brilliant and very funny. That first impression survived a friendship of over thirty years, through a number of changes.
We had several things in common, besides the law. We both loved poetry, and music, and literature, and history. We were both Episcopalians, and shared similar politics, and we both loved to tell stories. Like me, Lea was convinced that the truth can always use a good stretch.
Through the years, Lea or I would call, always beginning with the introduction, “I just have a quick question.” Usually, we would hang up an hour or more later, having laughed loudly and recklessly throughout the conversation. And when I became a writer, Lea and Kris came to see me at book events. When my collection of poetry came out, Lea bought something like six copies, meaning that she was responsible for about one-third of the total sales of that book.
And about 10 years ago, I told Lea that I was joining a religious Order, the Dominicans. And several minutes later, after the laughter died down, we had a long talk about what that might mean. And about three years ago, our relationship and our discussions took on more of a spiritual nature. Through all these changes, our affection for each other remained. Genuine friendship and genuine love survive the odd curve ball’s life throws us, and I have every reason to believe that it survives death.
And if we look at the selection of Scripture that Lea chose for us today, they have a common theme: a theme of being recognized, of being known, of being in a family, of being loved. I know these were the things that drove Lea, that marked her life. These are the things that I will remember about her. If we look at the last reading, we find a theme of being bound together, to each other and to God. Paul wrote, and Lea believed: “For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God….” Our love binds us in bonds that our stronger than anything, stronger than death.
I know that many of you may have gotten, through the years, an email sent out by Lea on June 6. It was a memorial to the men who landed on the beach at Normandy on D Day. When Lea went to Normandy, she found it terribly moving and I know she loved that place. Lea was especially moved by those men, who knew as she knew that “none of us lives unto ourselves, and none of us dies to ourselves.” But there was something else going on in that email. Lea wanted us to remember, because she knew that there was something holy about our recollection, something sacred about our memories.
In fact, soon, we’ll all be invited to gather around this table, and we’ll hear the words of Jesus: “Do this in remembrance of me.” Our memories, particularly today our memories of Lea, bind us together in the sacred act of recollection. Oh my Lord, my Lord, my sweet Lord: I will miss that brilliant, funny, compassionate, fragile woman. I will miss Lea, but more importantly, I will remember her. I hope you will, too. Amen.

James R. Dennis, O.P. © 2018

Hearing the Words

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Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.’

The Jews answered him, ‘Are we not right in saying that you are a Samaritan and have a demon?’ Jesus answered, ‘I do not have a demon; but I honour my Father, and you dishonour me. Yet I do not seek my own glory; there is one who seeks it and he is the judge. Very truly, I tell you, whoever keeps my word will never see death.’ The Jews said to him, ‘Now we know that you have a demon. Abraham died, and so did the prophets; yet you say, “Whoever keeps my word will never taste death.” Are you greater than our father Abraham, who died? The prophets also died. Who do you claim to be?’ Jesus answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, he of whom you say, “He is our God”, though you do not know him. But I know him; if I were to say that I do not know him, I would be a liar like you. But I do know him and I keep his word. Your ancestor Abraham rejoiced that he would see my day; he saw it and was glad.’ Then the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraham?’* Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am.’ So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. John 8: 47-59.

Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.

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

You know, sometimes, sometimes, I absolutely hate the lectionary. I’ve got a sermon, or I’ve got a theology, or I have an understanding, and it just won’t fit into the text that I’ve been given. Sometimes, the text just doesn’t have much to do with my idea of God, or Jesus, or holiness at all. But to paraphrase former secretary of defense Donald Rumsfeld, we’ve got to deal with the lectionary we have, not the one we wish we had. In fact, as today’s gospel reminds us, we’ve got to deal with the Jesus we have rather than the one we wish we had.

If you ever find yourself infatuated with the kind, squishy, gooey caramel Jesus, I suggest that the eighth chapter of John is the best antidote for you. This is not a Jesus made for people who need puppies and unicorns and glitter: this is a Jesus in conflict. It’s a conflict that begins in the opening lines of the 8th chapter with the story of the woman caught in adultery, a conflict that will ultimate get Jesus killed.

But, I’m getting ahead of myself. You know, back when I was just a kid, growing up in West Texas, some of the earliest questions I can remember people asking me were: “Where are you from? Who are your people? Are you any kin to those Dennis’ over in Scurry County?” We are fascinated with questions surrounding our origins. I think that’s based on the assumption that if we can know the origins of a thing or a person, we will then understand it, and know which box to put it in. These are the very questions that our gospel today centers upon.

So, we heard a bit about this conflict yesterday. And this morning, the conflict has accelerated. Jesus’ accusers go so far as to accuse him of being a Samaritan, or of having a demon. Now, in either instance, if he were a Samaritan or if a demon had driven him insane, the implication is that no one needs to listen to what Jesus had to say. Jesus turns away from the insult, returning to the notion of his origin, his source. The only authority Jesus claims for himself is the authority of the Father.

Jesus then makes a remarkable claim: those who keep his word will never see death. So, now we have the competing claims of authority. Those who oppose Jesus claim their authority arises from Abraham, the father of monotheism. They rest upon their link, their lineage, back to Abraham, Isaac, Jacob and the prophets. They ask Jesus, they mock Jesus: “Are you greater than our father Abraham, and all the prophets who died?” The question echoes with the question posed in the 4th chapter of John’s Gospel by the Samaritan woman at the well: “Are you greater than our father Jacob who gave us this well?”
Jesus refuses to entertain the question of who’s greater. He says he’s not interested in his own glory (in the Greek doxa). Whatever glory Jesus has will come from the Father, and not from them. Jesus responds that they don’t even know the Father. Jesus argues that he knows both the Father and Abraham. Now the fight is joined: they know Jesus is crazy because he couldn’t know Abraham. Abraham has been dead for centuries.

And here’s the punch line: Jesus claims before Abraham was, I am. It’s an odd formulation. He doesn’t claim, I was before Abraham was. He says, “Before Abraham was, I am.” I am. In the Greek, ego eimi. It is the same phrase Jesus uses when he says, “I am the bread of life, or “I am the true vine” or “I am the good shepherd.” It is the same phrase that answers Moses’ question, “Who are you?” I am who I am. It’s an origin story. Jesus’ origin lies at the beginning of creation: the Logos who was with God and was God from the beginning.

It’s a remarkable claim. It’s the sort of claim that’ll get you in a rock fight, get you killed, get you crucified up on a tree. So, I think there’s a lesson for us as Dominicans. Jesus, the truth, finds himself in conflict with those who cannot accept the truth. For those of us who follow Dominic, who belong to an Order whose motto is Veritas, this offers an important lesson. Our lives will not be free of conflict. We follow a man, a God, who was born and lived a good part of his life in conflict. You see, in a world full of comfortable lies, the truth will always fall under attack. Scripture teaches us that: we need only look to the stories of Amos, Elijah, the other prophets or Jesus.

The first weapon of our Ancient Enemy was the lie. Jesus told us, He was a liar from the very beginning. Our ancient enemy said, if you eat this fruit, you will not die, but you will become gods. Lies have a remarkable power. As my father used to say, a lie can travel three counties over while the truth is still tying its shoes.

In a land of lies, the truth will stand out like a sore thumb. And history teaches us that lies cannot bear the light of the truth. Modern history teaches us this as well. From Gandhi to Martin Luther King, lies and liars cannot suffer the presence of those who commit themselves to the Truth. They cannot, and I choose this word carefully, abide it. So, we should not expect our road to be easy. Ours is the road that leads to Jerusalem and to Golgotha.

So, as we leave this place, go home safely, go in peace and with our blessing and our love. But as you go, listen for God’s voice. Make that your home; abide there. But walk in truth, with the incarnate Truth, the Logos, the Christ. Amen.

James R. Dennis, O.P. © 2018

 

When Did You Get to Know Me?

NathanielThe full readings for today can be found here:

Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” And he said to him, “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.” John 1:43-51.

When did you get to know me?

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

Several years ago, I travelled to Toronto with my Dominican brothers and sisters for Chapter, our annual gathering. While we were there, I was lucky enough to spend some time at L’Ache, the community founded by Henri Nowen, the great pastoral theologian.
L’Arche is a home for people who face profound mental challenges. While I was there, I met a man named Tom. Tom had Down’s syndrome, but that wasn’t the most important fact about him. You see, Tom was deeply concerned with, one might even argue obsessed with, superheroes. I mean, all of them: Batman, Superman, Spiderman, Ironman, even the Green Lantern.

As I had the chance to talk more with him, I got to see some of his artwork. He showed me one piece that was a little confusing. It portrayed a bearded man wearing what appeared to be a Superman outfit, with his arm around someone who was obviously Tom. I asked him if the other man was Jesus, and he told me that it was. Now, Jesus (or SuperJesus) had his other arm dangling out into space. I asked Tom why Jesus’ arm was just hanging there, and he said, “That’s for you.”

I was gobsmacked. Here was this man, with supposed mental deficits, who had completely grasped a profound theological concept that I had been struggling to live into for years. I asked Tom if there was anything he needed us to pray for, and Tom told me, “I want to be a superhero.” I told him, “Tom, I think you already are, but I’ll pray anyway.”

God is like that. God is sneaky. The divine will jump up and grab you from behind when you weren’t expecting it.

So, in today’s Gospel, we have a wonderful story, a story of calling and wonder and awe. It’s the story of one of my favorite cynics, Nathaniel. But we’ll get to that in just a moment. It’s worth setting the stage.

In the first chapter of John’s Gospel, the day after Jesus is baptized, two of John the Baptist’s disciples ask Jesus where he is staying, or where he abides. He answers them, “Come and see.” That day, Jesus calls Andrew and his brother Simon Peter.

Our reading today takes place the next day, as Jesus is returning from Bethany to Galilee. John tells us that Jesus “found” Phillip. Now, John is a fine poet, and he doesn’t use words lightly. While he regularly contrasts light and darkness, he also contrasts the notion of who is lost and who is found. And if you want an interesting spiritual exercise, try putting your own name in that sentence: Jesus found Nancy, or David, or Rilda or Brad, or James, and said, “Follow me.” Listen for Jesus calling your own name, saying “Follow me.”

Now, Phillip goes to his friend Nathaniel, and tells him about Jesus, describing Jesus in fairly glowing terms. He describes Jesus as fulfilling all the hopes of Israel, the man who Moses and the prophets wrote about: Jesus son of Joseph, of Nazareth. That’s a complex description, and we’ll try and unpack it a bit, but there’s something else worth noting. Phillip says “we found Jesus,” although the text says Jesus “found” Phillip. So I suspect that if Phillip did the finding, it was only in following Jesus that he found Him. And perhaps that’s true of us as well: if we want to find Jesus, we have to follow Him.

In response to Phillip’s assessment of Jesus, Nathaniel asks a poignant question: Can anything good come out of Nazareth? The question may reveal Nathaniel’s understanding of the biblical prophecies: the Messiah wasn’t supposed to come from Nazareth. Or his response may reveal a general disdain for that area. Nazareth was a poor, unimportant, hillside village, and it was no place special. We might as well ask whether anything good can come out of Haiti, or El Salvador, or the poverty-stricken countries of Africa. But I think Nathaniel’s question betrays something more troublesome. I think it’s a question born of cynicism, born of waiting for the Mashiach, the Messiah, waiting for God to make things right. I think that kind of cynicism is usually born out of many disappointments, out of hope that has been smothered, out of the rough tragedy of disappointment. Perhaps it’s a disappointment arising because the word of the Lord was rare in those days, too.

But Phillip answers his friend Nathaniel, echoing Jesus’ response the day before when John’s disciples asked Jesus where he was staying. Phillip tells him: “Come and see.” They are warm words, words of welcome and invitation. And as Nathaniel approaches Jesus, Jesus announces: “Here is truly an Israelite in whom there is no deceit!” There’s a bit of wordplay going on here. You see, before Israel was the name of a country, it was the name of a man, the name of one of Isaac’s two son’s. But Israel wasn’t the name he was born with; that name was given to him after he wrested with God at Peniel. His name at birth was Jacob, which means the deceiver, the usurper.

Now, in case you doubt that Jesus was directly referring to the story of Jacob and Israel, he returns to the story of Jacob at the end of this Gospel passage. When Jesus tells Nathaniel that he will see angels ascending and descending on the Son of Man, he’s alluding to the story of Jacob’s ladder. Jacob arose from his dream knowing that he was standing “at the gate of heaven,” the intersection of heaven and earth.

But in today’s Gospel, Nathaniel comes to recognize a new point where heaven and earth intersect: the person of Jesus. Jesus recognizes Nathaniel: tells him he saw him under the fig tree before Phillip called him. And then Nathaniel recognizes Jesus. He says, “Rabbi, you are the son of God and the King of Israel.” This is Nathaniel’s discovery, his epiphany, his confession. And he reveals himself as a true Israelite, one for whom God’s promises were intended.

Like Samuel in the Old Testament reading, Nathaniel didn’t recognize the divine initially. But God knew Samuel, just as Jesus knew Nathaniel. As the Psalmist says, God created their inmost parts; knit them together in their mother’s womb. And ultimately, they both came to recognize the call of the divine upon their lives.

I’m wondering if we can hear the God calling our names in the dark, calling us from under the fig tree. Because I believe each of us are called to be living icons in which God’s presence in the world is revealed. Regardless of what we do for a living, that’s our vocation. Regardless of how well we know God, God has searched us out and knows us. God “traces our journeys and our resting places.”

Sometimes, when the word of the Lord seems very rare, God sneaks up on us and asks us to share in God’s dreams for the world. God calls to us and says, “Come and see,” or “Follow me.” We may hear God calling to us in a sick friend, a neighbor who’s just lost a child, or a homeless person who’s down on their luck. Like I said, the Almighty is sneaky that way. And God can use many voices: dreams, visions, or a man with Down’s syndrome in a superman tee shirt. Amen.

James R. Dennis, O.P. © 2018

 

 

The First and the Last

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The full readings for today can be found here.

Or are you envious because I am generous?’ So the last will be first, and the first will be last.

In the name of the Living God, who binds all of us together: Creator, Redeemer, Sanctifier.

Good morning, good morning. It is a great pleasure to be with you again at St. Paul’s and I want to thank your rector for inviting me and you for your wonderful hospitality.

You know, I grew up out in West Texas, and was the eldest of four boys. And although my parents never said so, I’m sure they were terribly grateful for my finely attuned sense of fairness. Because whenever they made a mistake in the allocation of resources (whether it was Christmas presents, dolling out allowances or apportioning dessert), they could count on my keen sense of justice and willingness to speak up and tell them: “That’s not fair.”

I had a profound sense of justice and of the urgency to get my fair share, to get what’s coming to me. And so, for a long time, the story in today’s Gospel bothered me. But as I’ve gotten older and my focus has turned to the spiritual life and perhaps a broader awareness of just how lucky I’ve been, I have come to realize that the very last thing in the world I want from God is for God to give me what’s coming to me.

So, let’s take a look at this parable, this story that Jesus tells to his listeners. First, we need to note that the whole story is set in the context of Jesus trying to explain what the kingdom of God is like. And I don’t think Jesus was necessarily trying to give them a description of heaven, because elsewhere, he tells them, “The Kingdom of God is within you now.” So, Jesus is trying to explain how we can live into, how we can bring about the kingdom, here and now. This story isn’t about some rarefied, ethereal event that will happen in the sweet by and by: it’s about how we live our lives right here and right now.

So, the parable itself is not that complicated. It’s not a hard story to follow. Then again, as Mark Twain once said, “Most people are bothered by those passages of Scripture they do not understand, but the passages that bother me are those I do understand.”
A landowner needed people to work in his vineyards. He hires workers early in the morning, and again at nine, and noon, at three in the afternoon and again at five o’clock. And when it comes time to pay the workers, he pays those who showed up last first, and to compound things he pays those who only worked for an hour the same wage as those who worked all day. When the day ends, all of them (those who showed up early and those who showed up late) are all paid the same wage. And the workers who worked all day in the hot sun begin to do exactly what we would expect—exactly what most of us would do—they engage in one of the most ancient practices of Christians everywhere; they grumble.

Now, I love that word: grumble. It sounds like a cross between a grunt, a groan and mumble. We think it comes from the Middle French or Middle Dutch, and meant to “mutter between the teeth.” And if we look at the Old Testament lesson today from Exodus, that’s exactly what we find God’s people doing in the desert: they are grumbling, they are complaining. So, we have been doing this for a very long time, and have gotten pretty good at it by now.

If we think about Jesus’ parable, it’s probably helpful to think about those laborers. Day laborers probably weren’t all that different in the first century than they are today. The men who would have been hired first, early in the morning, would most likely be those who were young, strong, healthy and looked like they could do a hard day’s work. By five o’clock in the afternoon, the men left would probably have been the old, the weak and perhaps those who were lame. And yet, they had the same needs as those who were strong and healthy: they needed to feed themselves and those they cared for. So, maybe, part of what Jesus is trying to tell us is that God is far more concerned with our needs than with our abilities. In other words, God’s economy may have a great deal more to do with generosity than with merit.

I know that will come as a great disappointment to many of us; our culture insists upon the importance of merit. Whether it’s athletic ability, intellectual capability, holiness and piety, wealth or beauty, we crave success: it’s the addiction of our age. So, whatever this kingdom of God is, I’m not sure it looks very much like our society today.

You see, it looks like God is much more concerned with mercy than with justice. Or at least, God’s justice looks a lot more like peace and mercy than some courtroom drama where the criminals get what’s coming to them. Which is kind of a shame, because we Americans really love justice. We love it when the billionaire is sent to prison for insider trading, or when the politician is caught perjuring himself before a senate committee, or when the sanctimonious preacher is exposed in a torrid sexual affair. Schadenfreude—the delight at watching another’s misfortune—may well be the emotion most characteristic of our age. As the Canadian songwriter Bruce Cogburn said, “Everybody loves to see justice done . . . on somebody else.”

But I’m beginning to think that God’s justice looks a lot more like what most of us would call mercy. And so, most of us can breathe a collective sigh of relief. As Archbishop Desmond Tutu has observed, we may be quite surprised by the people who end up in heaven. “God has a soft spot in his heart for sinners. His standards are really quite low.”

In the parable, Jesus points out something else that I think is really important for us today. It’s a curious phrase: “Or are you envious because I am generous?” In the original Greek it reads: “Is your eye evil because I am good?” I think Jesus is pointing out one of the greatest spiritual dangers most of us face, the danger of envy, of thinking we deserve what someone else has. In the final analysis, when we feel that, we are saying God or the fates or life has treated us poorly, that we deserve what others have. And as Shakespeare once observed, “Comparisons are odious.” But they’re worse than smelly; they are dangerous in that they encourage us to continue the practice of keeping score. And in the spiritual life, that is a sure road to Nowheresville, a long, rocky path to unhappiness and bitterness.

Jesus talked about the same thing in the Gospel reading last week, when he spoke about forgiveness. If you’ll remember, Peter asked if he would need to extend forgiveness as many as seven times. Jesus answered, “Not seven times, but seventy-seven times.” In other words, you’re going to have to do it so often that you lose count, that you give up the practice of keeping score. You see, when I’m looking at whether someone else deserved an award, or a raise, or a new car, I’m avoiding examining at my own life and the choices that I’ve made and the kind of person that I’ve become.

Jesus contrasts that kind of life with a life of radical generosity and a life full of grace. Grace doesn’t have anything to do with what we deserve; it is by its very nature an undeserved gift, a gift given out of love rather than obligation or merit. When we learn to trust in the Lord of heaven, we find a God who will rain down bread on us, who sets a table for us as we wander through the desert. What does it mean for us if God’s love, God’s grace, God’s mercy, doesn’t depend at all on our effort, our achievement, or our merit? I think following Jesus may mean that we have to give up keeping score and recognize that we have enough for today, enough for this day’s journey. And enough, as my parents told me so often, is enough.

So, I’m wondering what this passage might mean for us in really practical everyday terms. It might mean that we give a coworker a second, or even a third chance. It might mean that we give something to a street person, regardless of whether we think they deserve it or not. Or it might mean that we forgive someone who hasn’t really shown they’re sorry, or that we are kind to those who have been unkind to us in the past. It may not change them, it may not change them at all, but maybe if we’re really lucky and God rains down his mercy on us, it just might change us. Amen.

James R. Dennis, O.P. © 2017

The Wind Ceased

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The full readings for today can be found here.

And they cried out in fear. But immediately Jesus spoke to them and said, “Take heart, it is I; do not be afraid.”

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

You know, every now and then, the stars align, the gears click into place, the dice roll reveals our hopes to be well founded and the Lectionary gives us just exactly what we need. So today, we hear the story of a man named Peter who is willing to leave relative comfort and security because he hears the call of Jesus. As Einstein used to say, “Coincidence is God’s way of remaining anonymous.”

So, we know that one of the consistent metaphors used throughout the Old and New Testaments is the image of the sea as representing trouble or difficulty. These waters represent the nothingness before creation: in the Hebrew, the tohu wa-bohu. The sea was perceived as the vortex around which danger and chaos and evil spun. So, in today’s Gospel, we find Jesus calling the disciples, not away from the storm, but into it. In fact, Jesus sends the disciples into the boat while he dismisses the crowds and goes to pray. Jesus goes to the mountain, like Moses, to encounter the God of Abraham. Thus, while he retreats to the mountains, he compels the disciples to face the sea of chaos. Literally translated, they are being tormented by the waves. Jesus compels them to confront their own frailty, their own vulnerability.

This story reminds us of another story in Matthews Gospel, in the eighth chapter. If you’ll remember that passage, Jesus was sleeping through the storm while the disciples cried, “Save us, Lord, for we are perishing.” And if you’ll recall, that story ends with the disciples wondering what kind of man Jesus is, if even the wind and the water obey him.
So, in today’s reading, it’s worth noting that the disciples have been out in this storm, on the water, for a long time. They’re sent away before evening and they don’t see Jesus again until early in the morning. So, like many of us, they’ve been struggling to stay afloat for a good while. And I love the nonchalant way the Gospel writer reports, “he came walking toward them on the sea.” Mathew records it as matter-of-factly as if he were saying that Jesus then ate a ham sandwich. The disciples, as is so often the case, fail to recognize Jesus. And maybe, just maybe, it’s their fear that keeps them from knowing Jesus, just like our fear sometimes keeps us from seeing Jesus when he’s right beside us.
While the disciples are initially afraid that they are seeing a ghost, Jesus reassures them it’s him. And our translation really doesn’t do Jesus’ words of comfort justice. In the original Greek, Jesus’ announcement is more sparse, succinct, and significant: he tells them “I Am.” He harkens back all the way to the God of Abraham and Moses, reminding them of the presence of God even on this storm-rocked sea.

And then, we have this wonderful story of Peter. Now, if you’ve heard me preach before at all, you know I love Peter. Peter is full of confidence and bravado and a genuinely good heart which is regularly undone by his clumsy efforts to accomplish his tasks. Peter usually opens his mouth only to change feet, but he rushes in where angels fear to tread. He is full of well-intentioned, but impetuous folly.

And so, he sort of invites himself to join Jesus on the water. This is why I love Peter: he is so eager and yet, not quite ready. And he joins our Lord on the water and for a moment….the laws of nature and gravity are suspended. I suspect that, for just a moment, the angels stopped their singing and all heaven held its breath. And then, he began to notice the strong winds around him and he began to sink. And, whatever else you can say about Peter, at least he has the presence of mind to know where to turn in trouble. He turns to Jesus. He cries out, “Lord, save me.”

And when Jesus returns to the boat with Peter the wind dies down and the disciples all acknowledge that Jesus, the Jesus who walks across the storm and calms all our troubled seas, is the Son of God. And I don’t think we should judge St. Peter too harshly, in fact I don’t think we should judge him at all, because he embodies one of the fundamental principles of the Christian life: we are going to screw up. We fall down five times, we get up six.

Changing our lives is hard. It was hard for Peter and it’s hard for us. If we want to live for Christ, live whole-hearted lives, it’s going to take some time, and we’re going to make mistakes. In the religious life, that’s why we have a novitiate. Living with courage and hope and taking chances means we’re going to fail sometimes and we need to be prepared for that. And yet, God is always stronger than the sum of all our fears and failures.

Following Jesus is no assurance of smooth sailing. Following St. Dominic does not shield us from the hard knocks of life and death. In fact, the biblical witness would tell us something quite to the contrary: we are assured of the storm. You know, we clothe our new brothers and sisters with cowls and scapulars. I’m not sure we wouldn’t do better to give them life jackets and crash helmets.

I’m reminded of a poem by a fellow named Andrew King. He wrote:

 

Consider the wild wave, its wet tension,
tissues of torn foam in its curled fist;
contradiction of calm, enemy of evenness,
it says to the stormed soul: fear my strength.

Consider the flinty wind, its walled power,
shreds of white clouds in its biting teeth;
uncaring and unkind to brittle weakness,
it says to the scoured soul: fear my strength.

Consider the fragile flesh, its limitations,
gravity’s slave and tattered by time;
weak against wave and wind’s toughness,
it says to the struggling soul: I’ve little strength.

Consider Christ who walks through storm toward us,
who reaches out, compassion in his hands,
counters fearing with God’s loving faithfulness.
Who says to the yearning soul: here is strength.

You see, like St. Peter, God wants more from us than lives of safety and stability. God’s dreams for the world are bigger than that. God has called us to be explorers on an adventure: seeking God in unlikely places, and pointing out his presence when others cannot see it. And so it is with our brother Peter, who will make his life vows this evening. Like Joseph in the Old Testament reading today, he has come, seeking his brothers and his sisters.We have seen in him the love of God, reflected in his love and commitment to this Order and the path of St. Dominic. We have watched him grow in marvelous ways. God has wonderful dreams for our brother, and we do, too. And so, we join him in stepping out of the boat, sinking sometimes, but always proclaiming the presence of God in the storm. Amen.

James R. Dennis, O.P. © 2017

There’s Going to Be Trouble

 

The full readings for today can be found here.

Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows.

 

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

You know, every now and then, my friend Father Chris calls me and asks me if I’d like to come down here and be with you good people and preach. And without fail, before looking at the readings, I always say “yes,” because I love him, and love my godchildren and love you all.

And then, a week or so later, I go look at the readings, and I see that my friend, my priest, my brother has invited me to preach about Jesus tearing families apart, and bringing trouble between children and their parents. And I scratch my head and wonder at the nature of my friendship with Father Chris. But here we are, and this is the Gospel we have, and so we might as well get on with it.

So, it’s worth putting this passage in context. In the 9th chapter of Matthew’s Gospel, Jesus has been doing that Jesus stuff. He has healed the woman with the blood disorder, healed two blind men and a mute with a demon, and raised a girl from the dead. And now, in chapter 10, he’s sending his disciples out to do that very same work: to cast out unclean spirits and cure every disease and sickness.

That gets us to today’s Gospel. Before he sends the disciples out, he warns them: this isn’t going to be easy. There’s going to be trouble. He tells them, if they called me the devil, they’re not going to treat you any better. Those who follow Jesus can expect that sometimes they’ll be met with fear and smugness and slander.

One of the things Jesus is doing is inviting the disciples to face their fears. Jesus was sending the disciples out, alone. Traveling in the ancient world was a risky business, and most people didn’t venture far away from their homes or their families. But Jesus sent them out, without any money, without even a staff. He sent them out like sheep among the wolves, so they would learn to trust God and trust each other.

For them, like all of us, fear could be crippling, it could be paralyzing. Fear is a terrible thing to see in children, but it’s dreadful to watch the grip of fear take hold of adults. Many of you know the story of Dietrich Bonhoeffer, who returned to Germany to stand up against the Nazis. Now Nazi Germany was a petri dish in which the bacteria of fear flourished. And Bonhoeffer wrote:

Fear is, somehow or other, the archen­emy itself. It crouches in people’s hearts. It hollows out their insides, until their resistance and strength are spent and they suddenly break down. Fear secretly gnaws and eats away at all the ties that bind a person to God and to others, and when in a time of need that person reaches for those ties and clings to them, they break and the individual sinks back into himself or herself, helpless and despairing, while hell rejoices.

Now fear leers that person in the face, saying: Here we are all by our­selves, you and I, now I’m showing you my true face. And anyone who has seen naked fear revealed, who has been its victim in terrifying loneliness— fear of an important decision; fear of a heavy stroke of fate, losing one’s job, an illness; fear of a vice that one can no longer resist, to which one is enslaved; fear of disgrace; fear of another person; fear of dying—that per­son knows that fear is only one of the faces of evil itself, one form by which the world, at enmity with God, grasps for someone. Nothing can make a human being so conscious of the reality of powers opposed to God in our lives as this loneliness, this helplessness, this fog spreading over everything, this sense that there is no way out, and this raving impulse to get oneself out of this hell of hopelessness.

Jesus calls upon the disciples, and by that I mean us, to confront every fear that stands between God and us.

Jesus warns his disciples that there’s going to be trouble, not peace, but a sword. He says that families will be set against each other. In the Old Testament, there were a number of false prophets who went around proclaiming “peace” and good times when that’s not at all what was happening. Jesus distances himself from those false prophets because he knows this isn’t going to be easy for the disciples, nor is following Jesus easy for us. There’s going to be trouble.

And Jesus talks about families turning against each other, and we know that did happen in the early Christian communities. Persecution of Christians and their families was common and still is in many places in the world. And that’s because, there’s going to be trouble.

I sometimes hear people say that bad news, or trouble, comes in threes. That’s not been my experience in my Christian walk: it comes in something closer to three hundred and thirty threes. Whether it’s broken families, illness, losing loved ones, or the God-awful ways that we’ve begun to speak to each other politically, we find ourselves sinking in the mire. And there’s going to be trouble.

Jesus tells his disciples, tells us, that if we want to be worthy of calling ourselves disciples, we need to pick up our cross and follow Jesus. Now, picking up our cross doesn’t just mean that we bear troubles. It means that, like Jesus, we bear them in love, without letting our hearts become hardened, we bear them in forgiveness. It means that, when troubles come, we turn to God, we lean on God and we know that God is with us. Then, we will walk as children of light; then we will follow Jesus.

This is our proclamation as Christians. The great battle cry of the Gospels, of our faith and of the Church is the renunciation of the power of fear in our lives. We don’t have to be afraid anymore.

And since we just celebrated the feast of Pentecost a couple weeks ago, it’s at least worth considering the possibility that our troubles may be one of the gifts of the Holy Spirit. You see, our troubles can force us to abandon the illusion of our independence, and turn to each other for help and comfort. Our troubles can pull us out of our unreflective everydayness, and compel us to examine the things in life that really matter. Our troubles can turn us from a mean-spirited self-devotion to lives of compassion, lived in community and lived in the presence of the God who never abandons us, no matter how often we abandon God.

But here’s the linchpin of today’s reading, and the linchpin of our faith: we don’t have to go through our troubles alone. Jesus tells his disciples: look, sparrows are worth half a penny, but God watches every one of them when they fall. You don’t think God is watching over you? So, yes, there is going to be trouble, but you don’t have to be afraid. If we’re on Jesus’ side, God is on our side: the God of Abraham and Isaac and Jacob, the God who made all things, the God who makes all things new, the God who knows every single one of the hairs on our head. So, while we are going to walk through that dark land, Jesus reminds us that we aren’t going there alone. Amen.

James R. Dennis, O.P. © 2017