The Gospel according to Roy Williams

Last week, the Villanova Wildcats defeated the Carolina Tar Heels in the championship game of the NCAA Basketball Tournament. Both teams played with brilliance and passion. Indeed, it was the most exciting Championship game anyone can remember: there were countless lead changes and the result literally came down to the final moments of the game. With 11 seconds remaining, UNC was down by three. Marcus Paige, the veteran Carolina guard, attempted an ugly, contested three point shot, which miraculously found the basket, tying the game. With 4.5 seconds left, Villanova guard Ryan Arcidiacono drove the ball down the court and passed it to Kris Jenkins, who launched and made a buzzer beating three pointer, winning the game and shocking millions of viewers. It was one of the great finishes in the history of the NCAA Basketball Tournament, one of those moments that reminded me why I enjoy watching sports.

The most compelling moment of the Villanova victory, however, took place off the court. After the game, correspondent Tracy Wolfson interviewed Roy Williams, Carolina’s highly decorated head coach. Though these post-game interviews are a standard and often tedious part of the sports viewing experience, full of platitudes and cliches, there was something different about this one. Williams’ face was red and swollen; it was clear he had barely composed himself for this interview. As he fought back tears, he told Wolfson, “I’ve been a head coach for 28 years, and the worst thing on a loss like this is I feel so inadequate.” It was a moment of searing honesty and undeniable truth. Carolina played brilliantly. They “left it all out on the floor,” as the saying goes. They shot astonishingly well (65%) from the three point line in spite of being the worst three point shooting team in the history of the school. They even made a nearly miraculous shot to tie the game with seconds left. In other words, they did everything right! Yet they still lost the game. No wonder Coach Williams felt inadequate. He was bereft, because everything he implicitly understood about the game of basketball and about life had come crashing down. After being asked what he said to his team in the locker room, Williams mused, “I just talked, I mean…nothing, because you can’t say anything.”

In his letter to the Philippians, Paul describes his life before he had his experience of God’s grace: “If anyone else has reason to be confident in the flesh, I have more: circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless.” Paul had everything going for him. He was doing everything right. He was more than adequate; he was confident that he could make himself worthy of God’s favor with his accomplishments. “Yet,” he continues, “whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord.” There was a moment in Paul’s life when he realized that in spite of all his accomplishments, he was inadequate. There was a moment when everything Paul understood about the world came crashing down. In this moment, Paul had to locate his trust, not in his own ability, but in the grace that had been made known to him in Jesus Christ.

Ironically, the most eloquent moment of the interview with Roy Williams was when he admitted that there was nothing he could say to his players in the face of their loss. With this admission, Williams uncovered a fundamental truth: when we come face to face with our inadequacy, words fail us. Several years ago, the Diocese of North Carolina released a video featuring the Right Reverend Michael Curry, who is currently the Presiding Bishop of the Episcopal Church. At one point, Bishop Curry describes what it’s like to bring Holy Communion to those on the margins of life. “What do you say to a person who is dying?” he asks. “What do you say to a person who is on death row? What do you say to a person that is addicted to a life that’s destroying them? I don’t have the words and you don’t. But Jesus does.” That is the gospel. As Roy Williams demonstrated last week, there are moments in our lives when words will fail us, when accomplishments will fail us, when our carefully constructed self-image will come crashing down. The only thing that will not fail, that cannot fail is the grace that has been made known to us in Jesus Christ.

What I Like about Texas

Sermon on Genesis 45:1-15 offered to the people of the Church of the Heavenly Rest in Abilene, TX.  Audio for this sermon can be found here.

When Sarah Beth and I arrived in Texas three years ago, we knew that life would be very different than it was where we came from. Nothing, however, could prepare us for the Texas phenomenon that is Dairy Queen. Within the first few days of our arrival, we started to notice commercials that included the jingle: “DQ: that’s what I like about Texas.” This was surprising to us. After all, we have Dairy Queens where we come from; the notion that Texas had a cultural monopoly on the fast food chain seemed a little bizarre. But we gradually came to realize that there is a reason that Texans like to call Dairy Queens “Texas stop signs.” Where we grew up, you could generally assume that you would only find Dairy Queens in communities large enough to support a restaurant. Around here, there are towns without traffic signals and with populations that consist primarily of cattle that boast outposts of the ubiquitous franchise. Eventually, I came to appreciate the unique position that Dairy Queen has in the cultural (and physical) landscape of Texas. You might even say it became one of the things that I liked about Texas.

Those Texas stop signs, however, are not all I have come to like about Texas. I like how Texans think about the weather. If it’s 96 degrees in August, more than a few West Texans will make a comment about the cool weather. If it’s below forty in January, most West Texans will wonder when they should start building their igloo. And it doesn’t matter how torrential or diluvian a storm may be, West Texans are always excited when it rains. I knew I had become truly acculturated to Texas when I drove home from San Angelo in a terrifying, Old Testament thunderstorm, one in which the rain was coming down so hard that I could barely see past the hood of the car. Instead of saying, “Boy, I sure hope this lets up soon,” all I could think was, “I’m sure glad we’re getting all this water!”

I like Texas place names. From the painfully obvious Lawn to the gloriously exotic Zephyr to the impossibly pleasant Happy to the downright surreal Blanket, there is something magical about what Texans name their towns. Moreover, I like the way that Texans pronounce their place names. There is something endearingly arrogant about pronouncing Tuxedo “TUX-eh-doh” or Mexia “Muh-HAY-uh.” I suspect that the strange pronunciations are simply a way to make sure that visitors are easily identifiable, like the poor Yankee driving through Mexia. Pulling into a restaurant, the gentleman asks the woman behind the counter, “How do you pronounce the name of this place?” After looking at him incredulously for a moment, she carefully enunciates, “DAY-REE QUEEN!”

I mention all of this because I have come to like, even love this strange land that is so different from where I grew up. I mention all of this, because this place with its funny place names and strange attitudes about the weather has become home.

Today we hear the story of someone else who has found home in a strange place. We’re all familiar with the story of Joseph. He was beloved by his father Jacob, who showed Joseph such preferential treatment that his brothers jealously sold him into slavery. Joseph ended up in Egypt, where he used his ability to interpret dreams to impress those who had power over him. Eventually, he became a councilor to Pharaoh after accurately predicting a worldwide famine and advising the Egyptian ruler to prepare accordingly. As a result of this preparation, Egypt becomes the only place in the region where food is readily available, which brings Joseph’s hungry brothers from the land of Canaan. When they arrive in Egypt to purchase food, they are brought before Joseph, but no longer recognize him now that he is clothed with power instead of the coat with long sleeves. Ironically, Joseph now has power over the same men who once threw him into a pit and sold him into slavery. And we see Joseph wrestling with whether he should use this power to exact revenge on his brothers for their duplicity. He hides his identity from them and toys with his brothers, accusing them of being spies and insisting that they bring little Benjamin, whom they had left to tend the meager flocks in Canaan, down to Egypt. Eventually, however, we arrive at the story we heard today, when the writer of Genesis tells us that Joseph “could no longer control himself” and reveals his true identity to his brothers. Before they are overwhelmed with the guilt that has been festering for years, before they can even apologize, Joseph forgives his brothers and tells them not to be distressed. He forgives them because of what he has been able to accomplish in Egypt, because of the lives has saved and the hungry people he has fed. Joseph tells his brothers that God has used their malicious intent to make a positive impact on the world. Indeed, Joseph makes this abundantly clear when he tells his brothers, “It was not you who sent me here, but God.” Joseph was able to look back on his experience of being a stranger in a strange place and understand that God had called him to be there.

There are times in all of our lives when we find ourselves in strange places. We are in a strange place when a new child comes into our life. We are in a strange place when we face health challenges we have not experienced before. We are in a strange place when we move from the comforts of our parents’ house into a freshman dorm. We are in a strange place when we lose a spouse to divorce or death. And of course, we are in a strange place when we start a new job in a new place, miles from home and family. There are two options we have when we are in these strange places. On one hand, we can close our eyes to reality and pretend that these strange things are not happening to us. On the other hand, we can open ourselves to possibility and see our time in these strange places as opportunities: opportunities to grow, to do good, to learn something about ourselves. This is what Joseph did in Egypt, and it is what we have tried to do here in Abilene. With your help, your guidance, and your love, Sarah Beth and I have grown as a couple and a family, tried to do good as leaders in the Church, and learned how to be Texans.

Now, the sometimes painful reality is that we are never in these strange places forever. Notice what Joseph instructs his brothers to tell their father: “You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. I will provide for you there.” This must have been a source of incredible relief and comfort to Jacob in his old age. Throughout the book of Genesis, we have followed this family on their long journey toward the land God promised to them. They have been nomads and refugees with no place to call their own. All of the significant moments of Genesis take place on the road. And here, Joseph seems to announce that his family’s long journey has finally come to an end, that his brothers and their descendants will have place to call their own in the land of Egypt. We all know, however, that this does not end up being true. After all, the defining event in the life of the Jewish people, in the life of Joseph’s descendants is the Exodus, the escape from Egypt, the continuation of that long journey begun when Abraham set out from Ur into an unknown future. Joseph himself recognized that his family would not be in Goshen forever. Before his death at the very end of Genesis, Joseph instructs his children to carry his bones with them when God eventually calls them to leave the land of Egypt. The heritage of our faith is built not on permanence, but on transition. Our faith teaches that we will never be in one place forever, that we are on a journey, moving toward what God has promised to God’s people.

Sarah Beth and I are in touch with this bittersweet reality right now. As we prepare to say goodbye to Abilene and to the Church of the Heavenly Rest, we are aware how truly wonderful this strange little place is. As one outsider has put it, Abilene is remarkable place, not because it has mountains (it barely has hills) and not because it has the ocean (it barely has water). Rather, Abilene is special because of the quality of her people. This particularly true of the people of Heavenly Rest. This is a place that is a sign of the transcendent, a place whose architecture, music, and liturgy radiate beauty in a world that is hungry for it. This is a place that cares for those who are vulnerable by feeding them, clothing them, and telling them that they are loved. Above all, this is a place that makes people feel that they have come home, whether they are from Texas, the Democratic Republic of Congo, or even Connecticut.

In just a little while, we will gather at that altar, that altar which includes stone from Mount Sinai and Solomon’s Temple, stones that remind us that our faith is not limited to one place, that we are in communion with God and with one another wherever we may go. As we gather at that altar to celebrate what God has done for us in Jesus Christ, we will be celebrating, not only with those who are gathered here this morning, but also with those who are gathered around Eucharistic tables around the world, from Abilene to Canterbury to Lubumbashi to Pennsylvania. We will be celebrating not only with those who are still with us, but with all those who have gone before us, from Willis Gerhart to Conrad Bratton. Every time we gather around the Eucharistic table, we are at that table with everyone who has come to know and everyone who will come to know the abundant love of God made known to us in Christ Jesus. As we go through our lives of journey and transition, it is at the Eucharistic table that we find our true home, the place where we are in true communion with God and one another, the place that is a foretaste of that great family reunion, the banquet prepared from the foundation of the world in the creation that will finally be renewed by the death and resurrection of Jesus Christ.

We love you and will miss all of you dearly. In the meantime, we are confident that we will always have a place to call home here in Abilene, and ultimately, that’s what I like about Texas.

Phone Call

I got an unusual phone call yesterday.

Of course, in my line of work, most of the random phone calls that I receive are unusual in some way.  On occasion, people I have never met will leave messages on my voice mail asking questions ranging from my thoughts about to Scripture to my opinion on the godlessness of the latest Hollywood blockbuster.  I love responding to these messages, because I am always fascinated to hear people wrestle with their faith.  Needless to say, I am also entertained by people’s creative and often surprising interpretations of Scripture and theology.

The call I responded to yesterday started out like any of these other phone calls.  A woman left a message wondering where to find the story of Easter in the Bible.  Thinking it might be a quick conversation, I dialed the number and prepared to give her a simple answer to what I thought was a simple question.  But, when I tried to give her the simple answer (Matthew 28, Mark 16, Luke 24, and John 20, in case you’re curious), she said “I don’t have a Bible with me.”  It quickly became clear that the call was not what I had expected.  The woman proceeded to ask me, not about Easter, but about Maundy Thursday.  She kept asking, “Why did Jesus have the Last Supper with his disciples?”  I tried to explain the liturgical, theological, and historical significance of the Church’s Eucharistic celebration, but it wasn’t making sense to her.  It seemed that I wasn’t going to be able to help her.

But when I was about to end the phone call, to tell her that I had to attend to other matters, she asked very cautiously, “Do you think that God loves me?”  Oh.  Suddenly I realized that this woman did not call the church to find out where the story of Easter is or why Jesus instituted the Lord’s supper.  She called because she had come to doubt that she was in relationship with God.  While I could have responded to her with Scripture passages and theological treatises, I called her by name and said simply, “Yes.  I know God loves you.”  And then an amazing thing happened.  Through her tears of joy, she professed that she understood everything that had mystified her only a few minutes before.  The stories of Easter and the Last Supper suddenly made sense because she had been reminded that God loved her.

Ultimately, this is what we are called to remember this evening as we celebrate Maundy Thursday.  We remember that Jesus Christ took bread and wine, called them his body and blood, and gave them to his disciples, essentially telling them, “I love you so much that I have given myself to you, not only in this bread and wine, but also in my very body.”  None of our celebrations this week make any sense unless they remind us of God’s deep and transforming love for the world.  I pray that as we enter the next three days, we will remember that love which transforms us and helps us make sense of who we are.

Little Things

Today’s meditation will probably be brief, as my wife and I are in the midst of celebrating her birthday.

For the most part, my wife has pretty limited expectations when it comes to celebrations; she never insists on extravagant gifts and is usually happy simply to spend time together when celebrating special events.  When it comes to her birthday, however, there are certain little things that must be done for the celebration to count.  For instance, her chair at the dining table must have a mylar birthday balloon affixed to it and her day must begin with her traditional (if unusual) April Fool’s Day Birthday Breakfast: dinosaur-shaped chicken nuggets, mint chocolate chip ice cream, peas, and ketchup.  When we first started dating, the specificity of these expectations tended to stress me out a little bit; I had no idea what I would do, for instance, if I couldn’t nuggets that weren’t dino-shaped.  Over the years, however, I’ve found that I’ve grown to love the ritual of preparing for my wife’s birthday.  Taking the time to purchase ice cream and chicken nuggets from the grocery store is representative of the time we give to each other our marriage.  Setting that birthday table is a way of making it clear that we value the presence of each other in our lives.  Small acts like these become symbols of how grateful we are for each other and how devoted to one another we strive to be.

We often get caught up in the notion that we can only experience the presence and love of God in dramatic, life-changing acts of conversion.  We celebrate people like Paul or Augustine, individuals who dramatically changed the course of their lives after having an encounter with the living God.  But we must also recognize that God is present to us in the little things.  God is present to us when we make time in our days to pray and listen for God’s voice.  God is present to us when we gather around a table where bread and wine are carefully arranged and shared.  God is present to us when we strive to renew our faith lives during the season of Lent.  And like my wife’s birthday breakfast, we ought make these little things expected and regular parts of our lives, moments when we are intentionally attuned to the presence of God.  I pray that during the season of Lent, all of us will be graciously aware of those times that God is made known to us in the little things.

Loaves

On this first Sunday in Lent, Christians around the world will hear Matthew’s account of Jesus’ temptation in the wilderness.  The movements of the story are familiar: the tempter makes an offer to Jesus three times, and three times Jesus rebuffs him.  Today, I wanted to take a moment to focus on the first interaction between Jesus and the devil:

The tempter came and said to Jesus, “If you are the Son of God, command these stones to become loaves of bread.”  But he answered, “It is written, ‘One does not live by bread alone, but by every word that comes from the mouth of God.'”  (Matthew 4:3-4)

Jesus’ response is packed with meaning and recalls an important moment in Israel’s history.  After the tempter suggests that Jesus turn stones in to bread, Jesus quotes Deuteronomy 8:3, recalling God’s provision of manna in the wilderness.  Jesus indicates that when we are in the wilderness, we are not meant to rely on cheap parlor tricks, but rather on the grace and mercy of God.  One also can’t help but hear echoes of Isaiah in Jesus’ response to the devil: “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?” (Isaiah 55:2).  Jesus points away from the empty and easy promises of mere satisfaction and toward the true fullness that comes from a relationship with God.

In spite of this, it’s hard not to fault Jesus in this situation.  After all, there are lots of hungry people in the world, and most of them are probably more interested in bread than they are in the words that come from the mouth of God.  Isn’t Jesus indulging in an unaffordable luxury by refusing to create food when he has the opportunity?

Just a few chapters after we hear Jesus refuse to make bread for himself, Matthew relates the story of the feeding of the multitude.  The striking thing about this story is not its miraculous nature, but the fact that Jesus shifts the perception of the gathered crowd.  When Jesus asks his disciples what they can share with the hungry people, they say, “Nothing…except for two fish and a few loaves.”  Jesus invites the people gathered in that wilderness to look at what they have in a new way, to understand that even when we have limited resources, we can share them with those in need.

Ultimately, Jesus does not turn stones into bread because that would accomplish very little; it would not feed anyone except Jesus.  But the next time he is in a deserted place and food becomes an issue, Jesus invites his disciples to share their meager lunch with the gathered multitude.  Jesus indicates that feeding the hungry is not an individual enterprise; it requires relationship.  In the same way, the process of becoming a faithful person is shaped within the context of community.  This morning, the Curate at Heavenly Rest reminded us that we’re not meant to go through Lent by ourselves, but rather within a community of people who are also struggling to be faithful.  When we gather around the bread of the Eucharist, I pray we will remember that our lives are not sustained only by loaves of bread, but by relationships with God and one another.

Dona nobis pacem

Sermon on Luke 14:1, 7-14 offered to the people of the Church of the Heavenly Rest in Abilene, TX.

For a helpful summary of the situation in Syria, click here.

To help the Syrian refugees, click here.

Beat! beat! drums!—blow! bugles! blow!  Through the windows—through doors—burst like a ruthless force,  Into the solemn church, and scatter the congregation,  Into the school where the scholar is studying,  Leave not the bridegroom quiet—no happiness must he have now with his bride,  Nor the peaceful farmer any peace, plowing his field or gathering his grain, So fierce you whirr and pound you drums—so shrill you bugles blow.

Walt Whitman wrote those words in the fall of 1861, just after the United States had embarked on the odyssey of carnage that was the American Civil War.  At that point, most Americans assumed that the war would last a few months at the most; Union partisans thought that the rebels would lay down their arms as soon as they went into battle, while Confederates were persuaded that their cause, which they felt was so righteous, would lead them to speedy victory.  During the fall of 1861, the war seemed distant; Americans felt that the war couldn’t touch their daily lives. In fact, well-to-do Americans often packed picnics and watched battles as if they were spectator sports.  Young men rushed to enlist, afraid that the action would be over before they got to the battlefield.  We now know that the war dragged on for four long years and took the lives of 600,000 young Americans, but during the fall of 1861, few could fathom the profound impact the war would have on the lives of every single person in this country.  Walt Whitman was one of the few who did understand how much the war would change the very soul of America.  In the poem he published during those early days of the war, he described the ominous and inescapable drums of war, avowing that no place was safe from their incessant pounding: not the school or the bridal suite or the farm or the church.  During the heady first months of the war, Whitman was one of the first to make it clear that no one could avoid the inexorable march of war, that no one could escape those terrible drums.

Over the past week, the drums of war have been beating once again.  Last Saturday, we saw the horrifying images of people in Syria who had been killed with chemical weapons.  The footage was eerie; it looked like the many bombing attacks that we have seen on television, except there was no blood.  Our hearts broke as we watched parents try to revive children who seemed to have drowned without any water.  Many months ago, our leaders averred that the use of chemical weapons was the “red line” for US involvement in the Syrian civil war that has been raging for the past two years.  This week, dozens of news outlets have explored what US involvement would look like, and we’ve heard about possibilities ranging from airstrikes to arming the rebel soldiers.  Even after commemorating the work of the modern prophet of nonviolence on Wednesday, the President warned the Assad regime about the likelihood of violent US attacks.  It has been a week in which the whirring of those terrible drums of war has become louder and more distinct, a week in which it seems that our country is marching inexorably to war.

In today’s gospel reading, Jesus tells a parable that doesn’t seem to deal with anything as earth shattering as the imminence of war.  In fact, there are elements of this parable that seem downright petty.  After all, if you are really worried about where you sit at a wedding banquet, you probably need to reorient your priorities.  It’s intriguing to me that, in this parable, Jesus plays not on our compassion or our righteous indignation or our desire to be loved by God.  Instead, he plays on our sense of embarrassment: “You wouldn’t want to be asked to move to another seat at the table in front of everybody, would you?”  Jesus tells this parable with the assumption that no one likes to be embarrassed in front of their friends.  And so, on one level, the instructions that Jesus gives in this story are just good advice for any social situation.  When you come to a party, make sure you sit a less honorable place, make sure you sit in a spot that is below your station, so that you can be exalted in front of everyone, so that everyone can be impressed with you.

There is, however, another, much more profound level to this parable.  This level requires us to enter the story as a guest.  In this scenario, we arrive at the home of the host, pleased to be invited to a cool party, pleased to have the opportunity to rub elbows with some of the prominent members of the community.  But as we enter the house, dripping with self-satisfaction, we notice that the other people who have been invited are not terribly prominent.  In fact, most of the people who have been invited don’t seem to travel in the same circles that we do.  Perhaps we’re here on the wrong night, or more likely, perhaps all of these people are gatecrashers.  We make our way to the host, who is having a conversation with one of these ruffians.  Without acknowledging this person who is obviously not supposed to be here, we say hello to the host, who greets us, and then turns back to the other person!  Doesn’t she know who we are!  Why would she snub us in favor of this person who is so obviously below our station?  You can see what’s going on here.  Our expectation is that we will be treated better because of who we are, but the host makes it clear to us that we are as worthy of her attention as everyone else in the room.  The opposite scenario is also true.  Say we’ve been invited to a party, but we are convinced that the invitation is a mistake.  These people would never want to spend time with us: they’re too hip, they’re too educated, they’re too wealthy.  Nevertheless, since we’re afraid of being considered rude, we put on our best suit (which is a little threadbare) and head to the party, planning to stand in the corner and keep as quiet as possible.  When we enter the house, however, the host immediately walks over and greets us, telling us that she’d like us to sit with her for dinner.  Though our expectation is that we will not be treated as well as everyone else, the host makes it clear that we are as worthy of her attention as everyone else in the room.  In other words, this parable is not about how to behave properly in social situations, it is about realizing that regardless of who we are, regardless of where we come from, we are all equal before God, that “places of honor” are irrelevant in God’s kingdom, that we are all worthy of God’s grace and love.

As the drums of war continue to sound, as our country seems to be marching inexorably toward war in Syria, it would be easy for us to judge those people involved in the civil war.  It would be easy for us to view the rebels as hapless victims crying out for the United States to ride in on a white horse and save the day.  It would be easy for us to view Assad and his regime as callous brutes whose only objective is to destroy innocent life.  It would be easy for us to adopt this simplistic understanding of the situation, but then we would be falling into the very trap that Jesus describes in the parable we heard today.  We would be making judgments about the fundamental worthiness of the people involved in this horrific conflict.  Jesus calls us to view those in this situation not as victims who deserve our pity or as thugs who deserve our condemnation; Jesus calls us to view them as people, to acknowledge the inescapable complexity of this situation and not assume that the only option we have is to start raining death from the skies.  I’m not suggesting that the United States does nothing in response to the carnage in Syria, but there may be non-military options that can make an enormous difference in the lives of those who have been affected by this terrible war.  During the course of the conflict, over two million people have fled Syria and are currently in refugee camps throughout the region.  The UN High Commission on Refugees has estimated that it needs 5 billion dollars to meet the basic needs of these Syrian refugees; so far the US has provided $195 million.  Before we intervene militarily, perhaps we can reach out from our abundance to those who fled Syria.  Perhaps this is the way we can acknowledge that those who are struggling in those refugee camps are as worthy of our attention as anyone else, that they are all equal before God.

Now, it may be that I am being naïve, that this is a world in which the only way to stop humanitarian crises is with a show of military strength.  But I hope for peace for one very tangible reason: I have seen it manifested in the community called the Church.  At its best, the Church reveals that peace of God which passes understanding, that peace which the world cannot give, that peace which transcends all of the conflicts that plague humanity.  And there is no example of this peace more powerful than the Eucharist.  Every Sunday, we gather in this place and we live out the truth that Jesus reveals in the parable we heard this morning.  Every Sunday, we participate in Holy Communion regardless of who we are or where we have come from.  Every Sunday, we share the Eucharist with one another regardless of our political views, regardless of our feelings about Syria, regardless of whether we even get along.  And by doing so, by receiving the Body and Blood of Jesus Christ in this place, we affirm the fundamental truth that through Jesus Christ, all people have been made worthy of God’s grace and love.  Everywhere that Christians celebrate the Eucharist, whether beneath the soaring arches of Heavenly Rest or behind darkened windows in a Syrian basement, is an outpost of that kingdom where no sword is drawn.  When we participate in the Eucharist, we are exalted to that place where the Prince of Peace reigns.  And it’s no accident that our Communion liturgy often includes these words: “Lamb of God, you take away the sin of the world; grant us your peace.”  In the coming days, I pray we will remember these words, and that by God’s grace, they will drown out even the drums of war.

Broken

Today is the feast day of Saint Mark the Evangelist.  Though it is frequently put in the same category as Luke and Matthew (the first three gospels are known as the “synoptic gospels” because they can be “seen together”), readers will notice that there is something a little strange and enormously compelling about the gospel according to Mark.  This strangeness is clearly evident in Mark’s account of Jesus’ baptism, which is part of the gospel lesson appointed for the day:

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” And the Spirit immediately drove him out into the wilderness.  (Mark 1:9-12)

Most of us are much more familiar with Matthew’s account of Jesus’ encounter with John, which is characterized by an almost byzantine politesse.  Jesus arrives on the banks of the Jordan, asking to be baptized.  John obsequiously responds, “No no, I couldn’t possibly!  You should be baptizing me!”  Jesus tells John that it must happen this way to fulfill all righteousness, so John relents.  As Jesus comes up out of the water, the clouds part and the skies open in a beatific vision as the Holy Spirit descends and a heavenly voice proclaims to the onlookers, “This is my Son, the Beloved, with whom I am well pleased.”

The account we get in Mark’s gospel, on the other hand, is gritty, impolite, in-your-face, and downright violent.  There is none of the courtly posturing that we get in Matthew; Jesus simply shows up and gets baptized.  As far as we’re aware, there’s not even any communication between John and Jesus.  As Jesus comes up out of the water, the heavens are not opened, but violently torn apart; creation is invaded by the presence of God.  The Holy Spirit descends, not to provide a pretty picture that includes every person of the Trinity, but to drive Jesus into the wilderness to be tempted by Satan.  The most striking and unsettling aspect of this account is its violence.  In Mark’s gospel, God’s presence is made known in an almost destructive way.

Over the past week or so, many of us have been reeling from the devastation wrought by the bombings in Boston, the explosion in West, and the earthquake in China.  It’s been one of those weeks where many of us have wondered what could possibly come next.  And yet, even in the midst of this destruction and devastation, we have seen moments of compassion, heroism, and grace.  We have witnessed strangers comforting each other on the streets, first responders risking their lives to rescue those in danger, and people opening their homes and businesses to those without a place to lay their heads.  It is in images like these that we have borne witness to the presence of God even in the violence of the past week.  It is in images like these that we have had an opportunity to discern the Holy Spirit moving through a broken and desperate world.

As Christians, this should not surprise us.  Every time we gather to celebrate the Eucharist, we break the bread that we believe has become the body of Christ.  In those broken fragments of bread, we discern the presence of Holy Spirit, the promise that God loves this world even in its brokenness.  Perhaps this is why the gospel of Mark is so compelling.  Mark does not paint a rosy picture; he does not sugarcoat the world Jesus Christ came to save.  Instead, he points our world with all its brokenness, violence, and degradation, and promises that even this world with all its faults is loved by God.

Family

At the beginning of the Second World War, Norman Rockwell created a series of illustrations for the Saturday Evening Post called “The Four Freedoms.”  Three of the original four images are no longer particularly recognizable, but one has stood the test of time.  Though originally created to  support the American war effort, the illustration called “Freedom from Want” has transcended its original purpose and has become an idealized image of American family life.  The illustration depicts a smiling family gathered at a Thanksgiving table and filled with gleeful anticipation as the matriarch sets an absurdly large turkey at the head of the table.  Everyone seems to be happy and there is no evidence of any animosity among the people seated at the table.  Anyone who has ever eaten Thanksgiving dinner with one’s family, however, knows that Norman Rockwell’s idealized depiction of that meal is far from accurate.  When families get together, the dynamics can be downright destructive.  Family gatherings can be filled with petty jealousies, old grudges, remembered betrayals, and heartbreak.  They can make us wish that we were part of a different family, yet the vast majority of us eventually embrace the fact that we are irrevocably connected to our families.  Our family meals become reminders that our connection to one another transcends all of the jealousies, grudges, and betrayals that break our hearts.

Tonight Christians around the world will observe Maundy Thursday.  It is the night that we remember the example of Jesus’ humility by washing each other’s feet.  It is the night when we recall and celebrate the institution of the Lord’s supper, when Jesus surrendered himself into the bread and wine before he was handed over.  It is the night that we prepare ourselves for the remembrance of Jesus’ passion and death.  Towards the conclusion of tonight’s service, we will hear this prayer:

Almighty God, we pray you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed, and given into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.

The implications of this prayer are profound.  Remember that Jesus’ own disciples run away when he is arrested and brought before the authorities.  It is one of Jesus’ own disciples who denies ever knowing him.  It is one of Jesus’ own disciples who hands him over to death.  These were the people who were closest to Jesus, those who could be considered his family, and yet they betrayed him, handed him over to sinners, and allowed him to suffer death upon the cross.  The extraordinary thing is that they remained his family, that Jesus was willing to experience their betrayal, and offered them a forgiving love that passes understanding.

As we participate in the Eucharist this evening, we will participate in a family meal.  It is not the idealized gathering portrayed by Norman Rockwell, but a gathering of sinners, betrayers, and deniers.  It is a gathering of people who harbor petty jealousies and cling to old grudges.  It is a gathering that would break God’s heart.  And yet, we affirm that we are still a part of God’s family, that we are still irrevocably connected to a God who was willing to be betrayed for the sake of those who betrayed him.