“In the stillness within the action sits the Beloved who is not distracted by many things, but only wants to sit awhile with you.” (Steve Garnaas-Holmes)

Pr. Joseph G. Crippen
The Sixth Sunday after Pentecost, Lectionary 16 C
Texts: Luke 10:38-42; Amos 8:1-12; Psalm 52

Beloved in Christ, grace to you, and peace in the name of the Father, and of the + Son, and of the Holy Spirit. Amen

Don’t pit these sisters against each other.

Both love Jesus, and both have the unspeakable joy of having Jesus in their home with them, loving them in return.

But the two sisters are important to us. For many of us, Martha’s experience is our own. We are busy beyond belief in our lives, anxious and troubled about many things, not having enough time to do what needs to be done, or even knowing what needs to be done. Having a few moments to sit quietly and listen to the voice of Christ sounds wonderful; but for many of us, it feels unrealistic to expect it.

So what is the “better part,” that “one thing” Mary chose that Jesus encourages Martha to choose?

In a poem for Martha called “One Thing Is Needed,” pastor and poet, Steve Garnaas-Holmes gives us a glimpse.

There will be the clutter and clatter of pans
the rumble and jumble of traffic and trains
the brambles of papers and lists and calls
the beaten paths, the errands, the chores.

You don’t have to rattle and run with them.
You can do one thing at a time.

You can stop
and sit at the feet of the moment,
pay reverent attention to whatever it is,
and listen to the silence beneath the hum,
and simply be
in the presence of the presence.

In all your doing that you surely must do,
you still can just be.
And your being
will become what you do.

In the stillness within the action
sits the Beloved
who is not distracted by many things,
but only wants to sit awhile with you. ¹

This is what Martha’s missing: Jesus’ presence in her busyness.

She’s doing what she must do: hospitality demands the guest be served, cared for. Jesus just sent out 70 women and men in this very chapter and invited them to seek hospitality, to be open to people welcoming them into their homes and feeding them. Martha is doing the right thing, the good thing.

But she’s “pulled away” from Jesus by her work, Luke says. She’s anxious and troubled. She’s doing the thing the poet says she “surely must do.” But she’s unhappy.

Jesus invites her to see that in that doing, in that “clutter and clatter, rumble and jumble, beaten paths, and errands, and chores,” she can find Christ with her by listening to the “silence beneath the hum.”

Martha was missing where her spirit was in that good work she was doing. She missed the presence of Jesus in her home. She missed listening to God’s voice in the midst of her busyness.

In the stillness within the action
sits the Beloved
who is not distracted by many things,
but only wants to sit awhile with you.

This is God’s gift: in the stillness within the action your beloved Christ is waiting. And we need this.

We hear Amos today decrying the destruction of the poor and the needy by the powerful, and we share his anger.

What our nation, founded on the values of freedom and justice for all, is doing to our siblings, to God’s own children, at the border, is a crime against humanity, a sin against God, and a horror that future generations will pale at hearing.

Amos speaks what we sometimes wish would happen, what we shouted with the psalmist we wanted to happen: God’s utter judgment against the perpetrators of this, and the ruin of all who trample on the vulnerable.

But if you and I do nothing, we know Amos would say we are complicit. But what can we do? All we know how to do is be angry and frustrated, while feeling powerless to effect change.

What if in the midst of all that we could find the one thing Jesus offers Martha? Listen in the midst of our impotence and frustration, for the still voice of Christ calling to us? Find the silence beneath the noise and hear God?

In the stillness within the action
sits the Beloved
who is not distracted by many things,
but only wants to sit awhile with you.

This is God’s gift: in the stillness within the action, your Beloved Christ will give you answers, and guidance for your loving service.

It’s not just the terrible things happening in our country, either.

Today, being busy is the new status symbol, not how much money you make. In social media, among friends, everywhere in this country, people are running themselves ragged and bragging about it. People are filling every hour of every day with activity, working overtime, barely finding any rest, drawn away and troubled by all that needs to be done. As if their value comes from being overworked and overdrawn.

Just as Jesus loved Martha in her stress, so Jesus loves you in yours. But Jesus also suggests that if your life is keeping you from hearing God’s voice, you’re missing the one thing you need.

Whether it’s taking fifteen minutes a few times a day to sit and be quiet, without phone or internet or television, or saying “no” to some things simply to give yourself the gift of time, there are places in the midst of the frenetic busyness where you can stop and listen for God. And even in the middle of the busyness that you have to do, you can, like Martha, keep your eyes and ears open.

In the stillness within the action
sits the Beloved
who is not distracted by many things,
but only wants to sit awhile with you.

This is God’s gift: in the stillness within the action, your Beloved Christ will give you rest.

And notice, part of Martha’s problem is anxiety. We know about that, too.

On top of the world’s pain and our hectic lives, many of us also are anxious about many things. Whether it’s depression, or clinical anxiety, or a general dread, it’s hard to find peace when you’re carrying such burdens. Some of us struggle with grief over missing loved ones, fear of future problems, sadness at broken relationships. Sometimes those voices are so loud you can’t even hear yourself, let alone God.

In the stillness within the action
sits the Beloved
who is not distracted by many things,
but only wants to sit awhile with you.

This is God’s gift: in the stillness within the action your Beloved Christ will give you peace.

We do get Mary moments, too.

Every Sunday here is a respite of a few hours apart from whatever brings anxiety and troubled hearts. Here we literally sit at Christ’s feet and are blessed and filled and loved. We remember we are forgiven. We remember we are not alone. And we remember that together we hear answers for how we are called and sent to be God’s love in this world of suffering and pain.

But Martha is often our everyday life, and that’s your joy today: in the stillness within whatever overwhelms you, causes you anxiety and fear, God only wants to be with you. And in that stillness, help you find your way forward.

And either way, Martha or Mary, Jesus is for you. Jesus is in your house. That’s the one thing, the only thing, worth knowing.

In the name of Jesus.  Amen

¹ Steve Garnaas-Holmes, “One Thing Is Needed,” published in the Shalem Institute’s 2017-2018 annual report, page 9. https://shalem.org/about-us/annual-report/ 

 

The story of the Good Samaritan articulates God’s vision for the compassionate care of all people. When we fail to embody that vision, we are forgiven, held in God’s love, and called back to the task of loving our neighbors.

Vicar Bristol Reading
The Fifth Sunday after Pentecost, Lectionary 15 C
Text: Luke 10:25-37

Sisters and brothers in Christ, grace to you, and peace in the name of the Father, and of the + Son, and of the Holy Spirit. Amen.

This familiar parable from Luke is often called the “Good Samaritan.” It’s a Bible story so widely known that there are hospitals, nonprofits, and even romantic comedies named after it. It’s popular because it’s relatable. We can so easily see ourselves in its characters. The fear and pain of being attacked and abandoned or  the relief and gratitude of receiving unexpected kindness from a stranger – these are such human experiences.  Perhaps the most relatable of all are the priest and the Levite who walk by on the other side of the road without stopping to help someone in need. Hearing this story can evoke guilt, discomfort, and despair when we are reminded we are not always as “good” as the Samaritan was. It’s an effective parable.

And its central question continues to be powerful and relevant: who is my neighbor?

For whom am I responsible and to what extent? One need look no further than our country’s current conversation about borders and immigration to see how perpetually challenging that question still is. In the context of Luke, the question “Who is my neighbor?” is presented by a lawyer who sounds like he’s looking for a moral loophole. An expert in religious law, he already knows that anyone who claims to love God should love their neighbors. The imperatives to welcome the stranger, care for the poor, and protect the vulnerable were not new ideas in Jesus’ day and they’re not new in ours. But, wanting to test Jesus and justify himself, the lawyer pushes the issue, asking, “Who, specifically, is the neighbor I’m obligated to love?”

Jesus doesn’t answer him by quoting scripture or reciting rules; he tells a story about the messy realities of human interdependence.

The priest and the Levite in the story were religious authorities. They, like the lawyer, would have been familiar with the scriptural requirement to care for those in need. When they encountered the man by the side of the road, they may have known the right thing to do, but it’s the Samaritan who actually does it. He’s not reacting out of guilt or obligation. He’s not fulfilling a quota for number-of-neighbors-helped. He’s not calculating whether he can be compensated for his assistance. He feels for the guy. That’s the impetus for his response of care. He’s moved by this person’s needs. The Samaritan acts out of compassion.

We don’t learn much about the man in the ditch, whether he’s wealthy or poor, whether he’s a Gentile or Jew – we only learn about the way a stranger shows him mercy. In telling this story, Jesus turns the lawyer’s question around: It doesn’t matter who your neighbor is; it matters how you are neighbor to others. It doesn’t matter what kind of person is in need; it matters how you respond.

This story articulates God’s vision for how humanity should live together.

Everyone deserves care. There are no qualifications. No one is left alone in the ditch. Everyone’s wounds are tended to because we respond to one another’s needs with generosity and compassion.

There are no moral loopholes. This is what it means to be a neighbor. “Go and do likewise,” Jesus concludes. Go and embody God’s vision for a compassionate world. That’s it. That’s the directive. That’s how Jesus leaves the lawyer – and us.

That “go and do likewise” ending is a hard thing to sit with, especially for those of us who see ourselves in the Priest and the Levite.

It’s uncomfortable to come to the end of this story and ask whether we have actually “done likewise” to the Samaritan. We are reminded of all the times we have walked by someone we might have helped. We wonder if we have missed the eternal life the lawyer was seeking…

But the final word in this parable is not the final word of God. Even when we fail to realize God’s vision of compassion, there is no condemnation in Christ (Romans 8:1). We trust the promise that nothing can separate us from the love of God (Romans 8:38-39) – not even whatever might cause us to walk by on the other side.

God’s promise of love is for all people, no exceptions.

It is for those who have been harmed, rejected, and left behind. It is for those who serve others out of generous compassion. And it is for those who don’t. That’s the astounding truth of grace. None of us is ever beyond God’s love.

Jesus leaves this conversation with the lawyer and continues on his journey to Jerusalem, his journey to the cross, and even in the face of death, he speaks words of mercy not judgment. Jesus speaks forgiveness to the ones who torture him (Luke 23:34) and acceptance to the criminals dying next to him (Luke 23:39-42). And, after he confronts the very powers of hell with love, the risen Jesus returns from the grave to speak peace to the disciples who denied and betrayed him (Luke 24:36). They failed to live up to God’s vision of compassion, but their inadequacies did not stop Christ from reconciling with them, empowering them with the divine spirit, and sending them out to proclaim the Gospel. Imperfect, cowardly, and flawed, they are forgiven. And they are still tasked to go out into the world and act with love.

It is the same with us.

No matter how many times we walk by on the other side, we, too, are forgiven and we, too, are called back to the task of being love in the world.

Standing firm in the faith that we are saved by grace and unconditionally loved by God does not mean we abandon the millennia-old commandment to care for our neighbors. On the contrary, it means that we are invited again and again to come back to God’s way of compassion. We are convinced that radical care for one another is the path that truly brings life.

We aspire to be the neighbors God has called us to be, the neighbors our world desperately needs. Yet even when we falter, we are still held in that love from which nothing – not even death – can separate us.

Amen.

 

You are sent with specific tasks of evangelism to prepare people for the Spirit’s coming: God does all the rest of the work.

Pr. Joseph G. Crippen
The Fourth Sunday after Pentecost, Lectionary 14 C
Texts: 2 Kings 5:1-14; Luke 10:1-11, 16-20

Sisters and brothers in Christ, grace to you, and peace in the name of the Father, and of the + Son, and of the Holy Spirit. Amen

The most important person in Naaman’s story is also the most insignificant person to everyone else in it.

This little Israelite girl, torn from her family by war, like so many children today. Not a refugee, she’s a captive, living apart from her loving family, in a foreign land, with foreign customs, and foreign gods, and a foreign language. But she sets in motion the movement of kings and prophets and even the God of the universe.

All she does is see her master’s suffering from a horrible skin disease, and quietly say to her mistress, “The God of Israel could heal my master.”

That’s it. And the ripples of her witness changed the course of her master’s life, and very nearly the affairs of nations.

Maybe she opens a door for us into this sending Jesus does.

Jesus sending out seventy women and men to proclaim God’s reign causes us a lot of anxiety. In our pluralistic society we just don’t know what to think about our call to be evangelists anymore.

It’s good many Christians are no longer comfortable with the centuries-long arrogance of the Christian Church claiming that those who do not know Christ are condemned forever. For more than a millennia and a half the call to share Christ’s Good News with the world has been warped by our need to control others and dominate them. The Church endorsed war, colonization, appropriation of indigenous lands, and destruction of rich, beautiful cultures all over the world in the name of “making disciples.” It is good, wonderful, that some of us at least have moved past that.

But if we aren’t doing evangelism to save others (because only God saves), or to control them (because Christ says we must not), how do we know what to do? With neighbors who are Muslim, Jewish, Hindu, atheist, and any number of other positions of faith or spiritual paths, we know our job as the love of Christ is to be gracious and kind neighbors. To respect differences, honor other peoples’ faith, seek dialogue between faiths.

But is that enough? Do we run from this Gospel story just to be good neighbors? A better question is, can this little slave girl help us hear Jesus’ call better? She knew the God of Israel could heal her master, so she told her mistress. She had no other goal than sharing the grace of God.

And if you look at the four things Jesus actually asks the 70 to do, it’s pretty much the same.

The first thing they are to do, every time, is speak a word of peace.

To greet the people in whatever house they enter with “Peace to this house!”

Isn’t that beautiful? Our Muslim friends do this. They greet others with this instinctively: “Salaam-alaikum,” “Peace be upon you.” And they respond: “Wa-alaikum-salaam,” “and peace be upon you, too.”

Why have Christians abandoned this key part of Jesus’ instructions? How might Christian witness in the world have been different if our first words wherever we went were “Peace be with you”? At the very least, maybe it would have prevented the Church from killing millions of people over the centuries.

What would it mean for you? Begin there with your neighbors. Offer the gift of peace to whomever you meet. Jesus says sometimes it will be returned, and that’s a blessing. Sometimes it won’t, but Jesus says the peace of God will still be with you, even then.

How do you be an evangelist? First offer peace.

The second instruction sounds a little strange as an evangelism tactic.

When you go anywhere, Jesus says to eat what is set before you. Receive your neighbor’s hospitality. Don’t bring anything, he says. Don’t have money, or you’ll be tempted to offer to pay, and act as if you’re the benevolent one. You’re not in control. Receive whatever you get. Receive their customs, their blessings, even if it’s strange for you.

That alone would be a new thing, for us to literally let our neighbors feed us, love us.

But it also is true figuratively. Take what is given you, and don’t bring anything, Jesus says. So, set aside your prejudices and pre-conceived notions and just let your neighbor be who they are. Set aside for now the theology that feeds you, and just receive what you’re given.

We’re so used believing evangelism is having something to give others. What if the Church had done what Jesus says here instead of triumphantly bringing in our culture and ideas and teachings as if we were the benefactors of all? It would change the world today if we could set aside our own stuff and simply let our neighbor offer us kindness and hospitality. Sometimes you won’t be welcomed or given anything, and Jesus says that’s OK. Keep going until you’re offered sustenance, and then stay there. Live in relationship. Let the love of your neighbor be a blessing to you. That’s evangelism, according to Jesus.

So, speak peace. And receive love. Next, Jesus says, heal and drive out evil, where you can.

This must have been frightening to these women and men. They’d seen Jesus heal and drive out evil. Now he expected they would be able to do such things.

But imagine if this had been the goal of evangelism for the whole Church throughout the years: to be the ones who offer healing. To be the ones who stand against evil. Now, many Christians in history did exactly that, and changed their world. Far too often, though, the official approach was domination and control. What kind of a witness to God’s love in Christ could we have made if everyone had done what Jesus says here, not just some?

This is such a clear place for us to work. Whether it’s working with all our neighbors of all faiths to dismantle systems of oppression and violence, or standing individually against evil or embracing our neighbor with healing kindness, there is no end to work we can do. Evangelism is being out in the world as God’s love, both as communities and individuals in Christ, bringing hope and courage to face evil, bringing love and grace to heal the hearts of those who suffer.

Finally Jesus says, say, “God’s reign is near to you.”

This is the last piece of the disciples’ evangelism task. Say what the little girl said: “God is near and can heal. God’s reign is real and will make a difference.” Say, God has come to this world of evil and war and hatred and grief in person and is offering life and hope and grace.

The first three things are how you do this. Offer peace, receive hospitality, work against evil and bring healing: these are visible, real signs of God’s reign being near. In your body and life you witness in this way. Just as Jesus witnessed in his body and life – teaching, loving, even dying and rising.

And it doesn’t matter if you’re rejected, Jesus says. He will be. Even in rejection, you still do all these things and always declare this good news: God’s reign is near. God’s love is near. God’s peace is near.

That’s it. these are your instructions as an evangelist. The Triune God will do the hard work.

You see, Jesus sent these 70 to places he himself intended to go, to prepare people for his coming. Now it’s the Holy Spirit who’s going. But you’re still sent ahead to do those things to prepare people for the Spirit.

Naaman actually ends up converted from his former faith, and worshipping the God of Israel exclusively. It’s lovely. But the slave girl never intended that. She just said God could heal him.

Likewise, your job is not converting. It’s not making any theological assumptions about anyone’s eternal status. Your job is to be part of Christ’s advance team with all of us, someone who by your grace and love opens a door for the Spirit to enter and bring people into the resurrection life of God.

Now that’s evangelism that’s not only faithful to Jesus’ calling and to the hope of God’s love we know in Christ, but one that’s respectful and gracious to our neighbors of all kinds as well.

Funny, isn’t it, how Jesus always knows how best to do things, if only we’d listen?

In the name of Jesus.  Amen