Monday, December 28, 2020

Share The Light

 

The Pridgen-Bennett Family shares the Light of Christ in the Christmas Eve service

 

© Seth Olson 2020
December 27, 2020—First Sunday after Christmas


You may watch a video of this sermon by clicking here (sermon begins at 12:20).

God Incarnate, dwell here among us, let my words illuminate your Word and when my words do not illuminate your Word, let your people be cunning enough to know the same. Amen.

Merry Christmas! No matter what time of year, we in the Church love to REMEMBER! We say remember your baptism, even though those who were baptized as infants have a hard time actually having any memories of that day. We pray in words that Christ Jesus said on the night before he died, “Do this in remembrance of me.” One huge reason for the Church’s very existence stems from us coming together to re-member or put back together the Body of Christ. We love remembering! Today though, I want you to forget—at least for a moment.

I ask you to forget if you can everything you know about God. Everything you know about Christmas and Easter, God Incarnate and Our Risen Lord, everything you know about our doctrine, discipline, and worship. Everything you learned in Holy Scripture, Tradition, or Christian Formation (the Atrium, EYC, EfM, or other classes). I need that machine from the Men in Black movies that makes us forget. I know you aren’t really going to forget all of this, but let’s pretend—it’s Christmas time and we use our imagination well at this time of year.

So now that you have forgotten all that you know about God, let’s go back—way, way, way back to the beginning. No, it was not back in February—even though it might feel like that was the dawning of time—I want us to go back to the time before there was time and space and matter.

Millennia ago, millions, even billions of years ago, eons ago there was… nothing? Maybe. But, then there wasn’t nothing. Okay, that’s a double negative… So, really there was; there was something. How did it happen?

If we could not use our normal words (that God created)… if we could not use the familiar pieces of our religion and culture, how would we tell this story? Do we resort to some other mythology? Some alternative fable to explain the way the vast expanse of interstellar space came into being? What about science? It pursues the truth just as our religion does but using different language.

If you were to Google images of the universe you would see some spectacular photos. The entirety of what we have been able to capture from satellites like the Hubble Space Telescope shows a still evolving picture. Science uses the evidence and a process to tell the what, how, when, where, and why of it all. And, this information is supremely useful. It can take us all the way back to the beginning, but what about before the beginning?

Before the ages when all things burst into being what was? Nil? Utter obscurity? Complete nothingness? It is hard for my feeble mind to do that sort of calculation—trying to take everything away—then somehow produce a source for all that was, is, and will be. This sort of balancing the equation mathematics using quantum physics is not my forte. However, deep in my being something cries out—even if I forget everything that I have ever known—there is something that lets me know that before there was—God was (I know I told you to forget all that you know about God, so we can use some other name for God if you want, like Fred? Before there was… Fred was… That doesn’t sound right.)

Still, if we were to seek the truth about how all things came into being, one place we might not look is within ourselves. Our interior lives, the still center of ourselves, the quiet place, which resides at our deepest point can be like a compass, which guides us toward a true north. The more I speak with people about the challenges of 2020 the more I hear a common truth about this compass within us. Many are observing a reliable data point that tells the story of our beginnings. This year has taught us that our very origin is community.

In talking with some care providers who have made the shift to virtual programming I have heard that their patients are struggling. Not because the caregivers have been lacking in offering passionate service. No, it is because previously these patients were having communal time together on a regular basis.

What happens when we take away the gift of community? We suffer. People with dementia have more memory issues. Those with mental illness become more symptomatic. Even seemingly healthy people with substantial means are feeling the weight of isolation, disconnection, and loneliness. We see this here at Church. So, these issues point to the truth that we know if we listen to that inner compass within us. We are made to live in community, but why? This is where it gets a bit heady and theological and to be honest fun!

We are made to be in community because we are made out of community. Yeah! All those times you hear Mary Bea, Charles, or someone else closing a prayer with “through Jesus Christ who lives and reigns with you (Father/Creator) and the Holy Spirit, as one God forever and ever” we are essentially saying, “God you are community!” So, if we use this data point to understand the very beginning of everything, what we can see is that before there was… there was community.

Another bit of information this year has given to us is that we are not just made to be in community, but we are also made to love each other in that community. This year has been rough! Understatement of the century. And, even with everything being so challenging so many of you have reached out to care for your neighbor. Many of you are healthcare workers who have sacrificed so much to love your patients. Others are teachers or front-line workers or local small business owners or you have supported these neighbors in large and small ways.

Those sacrifices, those small acts of kindness, those instances of stopping what you would be doing to help your neighbor are what Mary Bea on Christmas Eve described as “Shards of light,” which “stream into our ordinary lives [so that] hope arises anew.”

We are made to be in community and to love in community, and when we are we are given hope. All of this helps us to say something more about our very origin. Before anything was there was community and before there was there was love within that community and that gives us hope! You may be having a harder time doing that forgetting that I asked you to do about 7 minutes back. Perhaps now is the time you can forget forgetting (even though with the mental fog of this year that might be tough), but instead of forgetting now I want you to remember.

Remember a time when you were so loved that you felt as though you were wrapped in warmth and light and a peace that defies our cognitive ability. Do you have that memory? Now remember for a moment a time when you were part of a community where you were appreciated, where you mattered, where you were accepted for who you are and whose you are. Got it? These data points help us to understand something so very powerful—this information tells us about our genesis—where we originated, where everything originated.

In the beginning within Godself—within the magnificent Divinity of Our Triune God was the unity of a community woven together in self-giving, unconditional, and limitless love. And out of that a Word was spoken. That Word was with God and that Word was God. Nothing came into being without God, nothing comes into being without God, and nothing will come into being without God. As the universe continues to expand God still speaks. Any moment of creativity or charitable love or community is us co-creating or speaking with God’s Word. You didn’t know we had that power, did you?

This is the life of which the Evangelist John wrote. This life was most clearly illuminated in the life of Jesus of Nazareth. This life was pure light. Light which we so desperately crave right now. I do not know what was before the universe but I sometimes think that what was was not light. And, right now we have a lot of not light—we have a lot of darkness.

Last Monday night was the longest night of the year. Did you see the Conjunction of Saturn and Jupiter? Back on the 21st it got dark at 4:43 PM and the sun did not technically rise until 6:48 AM. That’s 14 hours and 5 minutes of darkness. But it’s not like it the next night was much shorter. Even tonight we get 14 hours and 3 minutes of darkness. It may not have been completely opaque or obscure before creation was created, but if it was, then we have a good chunk of time every 24 hours right now to dwell in the bleakness.

I do not have enough time to unpack all the many, many things we throw onto darkness, like we are throwing unwanted things into a darkened closet, but often we associate darkness with sin, evil, and all things fearful. But, these associations make it so that we fear darkness instead of learning from it. This year has been so filled with other sorts of darkness—uncertainty and change, loss and depression, despair and death.

In the darkest nights of our souls, in these actual nights that are so long, in this year, which feels so hopeless we wait in the dark. Like potential creation waited to experience God’s Big Bang explosion, like Israel waited for a Savior, like Mary waited for her baby’s birth, we wait not in the light, but in the dark—hoping for the light. Yearning for the word, which is coming to bring new life and light to all people.

This time of year, when it gets so dark so early and stays so dark so long, I get so upset when so soon after Christmas everyone packs up their lights and decorations. Is there a sadder sight than a deflated blow up Santa Claus? Or, even worse an inflatable manger scene all flattened out in a puddle of plastic on a lawn? You may have already taken down your lights and that is perfectly fine.

 However, in these long nights I ask that as we wait in the darkness for the light of Christ coming to fully illuminate our lives that you remember those times when you have already been given Christ’s light when you were loved in community. Remember you already have that light within you, keep it lit, and share it like we are passing candlelight on Christmas Eve. As St. Francis of Assisi said, “All the darkness in the world cannot extinguish thelight of a single candle.”

If you feel the light of hope—hope in a Creator who dwells in the imaginative work of mass-producing vaccines—share that light. If you feel the light of community—in all the beautiful ways the Spirit has birthed new fellowships this year—share that light. If you feel the light of love—that sacrificial kind of love, which Christ Jesus incarnated—then please share that light.

Yes, there is so much darkness right now, but our God who is the source of community, love, and hope comes right now to meet us here. All the darkness of the world cannot quench the light of a single candle, for the light shines in the darkness, and the darkness does not overcome it. Amen.

Sunday, October 11, 2020

Participate In The Party

 

The actions of the king in today's parable leave us scratching our heads. What good news is here for us?

At almost every wedding I have been to something goes wrong. Maybe, it’s the sweet flower girl dumping the whole basket out halfway down the aisle. Perhaps, it’s the unexpected rain shower that completely drenches the entire ceremony. Or, it could even be the groom saying the bride’s name is Rachel instead of Emily, as famously depicted in the show Friends. However, I have never been to a wedding that has quite so many wrong turns as the one in today’s Gospel lesson.

If you think this story is ridiculous and are concerned about the events that take place around this wedding ceremony, you are right! I mean this story is upsetting. Sure, we can laugh off the invited guests dismissing the first invitation—who hasn’t missed a wedding because of work or a football game? We can smirk as the father of the groom sends a second message, this time with the delicious menu detailed—food will surely get them to show up! However, when the invitees murdered the messengers, we surely move from charmingly intrigued to wholly disgusted. I know I am perplexed by this—does this sort of thing happen at other weddings for royalty?

Looking at the 2018 Royal Wedding between Meghan Markle and Prince Harry—the one at which our own Presiding Bishop absolutely nailed the homily—what happened when guests didn’t show? It is hard to say if any invited guests were no shows. According to one report[1] there were 20 celebrities who were either snubbed or didn’t bother to turn up, but they didn’t murder the curriers who brought their invites. So, shooting the messenger is not normal for royal weddings!

And while Queen Elizabeth may have her problems with no-longer-Prince Harry who has abdicated his royal responsibilities, I do not believe she has besieged even his estate, which is unlike the king from today’s story. So, what is happening in today’s Gospel lesson—this is weird behavior, even for a parable.

Parables are meant to show us what the Reign of God looks like, but certainly this story goes off the rails of what Jesus’ Kingdom is like, right? Those invited to the prince’s wedding killed the messenger. The king responded by murdering his own subjects and burning down his own city. How did the stakes get raised so high, so fast—from polite invitation to scorched earth in just 3 verses? If this violence were not weird enough, the wedding is still going to happen.

Imagine this for just a second. You are the caterer for a royal wedding. Suddenly, the wedding planner approaches you to say, “Can you make sure the mini-quiches don’t chaff? The wedding guests are going to be awhile, the Father of the Groom has gone to burn down a city, and he invited a bunch of strangers to the reception.” WHAT? Think about the poor bride and the in-over-his-head wedding celebrant who is trying to manage all these personalities. So, if you haven’t picked up on it already, this story is intentionally over-the-top. It isn’t simply about the Reign of God in general—it’s an allegory for the in-breaking Way of Christ in late 1st Century Palestine.

This is not a story about someone’s wedding. We can let go of our own projections of how terrifying this would be if it happened at a loved one’s ceremony. This isn’t meant to be a realistic story—it’s an intentionally audacious allegory crucial to understanding Matthew’s community that was a part of the Early Church.

Now, I’ll be honest in these disrupted times that we are living through I was not happy to pull this Gospel when I saw the preaching schedule. It is really disturbing to read something really disturbing when we are already really disturbed, but maybe—just maybe—knowing that this is an unrealistic tale—even for a parable—will allow us to see this story with new eyes. So, with these new eyes I have three questions: 1. Why is this such a violent and high stakes story? 2. What does this allegory tell us about the Early Church? and 3. Is there any truth or Good News here for us?

First, why so violent and high stakes? This story is so aggressive because when Matthew shared it his community was engaged in an all-out struggle for existence. This was not a battle pitting Christians against Jews. It was an intermural conflict within Judaism.[2] The Early Church thought of themselves, especially within Matthew’s community, as faithful Jews who were responding to God’s call for them. The story was so violent because this community was facing existential threat. So, this helps us understand the allegory a bit better, which gets us to the second question.

What does this allegory tell us about the Early Church? In the late 1st Century this story would have resonated with its one to one comparisons being made. Matthew’s Community would have seen themselves as the faithful ones who came to the party after the original invitees turned down their opportunity. Their Jewish brothers and sisters who ignored the Messiah’s coming in the person of Jesus were depicted as the ones who ignored the wedding feast. The burning city would have called to mind Jerusalem, which was besieged in the year 70. Matthew’s community may have even seen this attack on the Holy City as God’s judgment because the religious leaders had ignored the prophets and these new bearers of God’s good news in Christ.

If this is where the allegory stopped though, it would be horrific, as it would have only focused on the wrongs of others, specifically the synagogue down the street. Sadly, this story has been manifested to harbor Antisemitism and violence against our Jewish friends for far, far too long, but Matthew was not Antisemitic. His community was at least partially Jewish, and in the end this allegory is critical of his own community.

As one scholar put it, Matthew was not “working out some rhetorical violence against opponents, and assuring his own community that they are on the right side of salvation history,”[3] for at the end of this story, the king strikes once more.

When the king spotted one of the guests pulled in from the street wearing plain clothes, the monarch lost it. He said, “Friend, how did you get in here without a wedding robe?” — “Who wears a t-shirt to a black-tie party?” Then, this guest gets tossed out by the bouncers, not out of the party, but out of the still burning city—where real bad stuff happens like sobbing over the state of your soul and worrying over your spiritual existence. If this is an allegory what does this stand for?

Proper clothing, wedding clothing equates to being ready to live by the community’s standards. You might ask, “If one were pulled off the street to attend a wedding would that one really have on wedding clothes? Who walks around in a tuxedo or a ball gown?” Again, this is not a realistic story, it is allegory. Matthew’s community demanded living by rigorous requirements, so through this story he was saying, “we cannot be self-satisfied.” Matthew here was willing to point out the plank in his group’s own eye, not just the sawdust residing in the eye of a neighboring group.

For Matthew’s community, the wild, unpredictable king has flung wide open his gates. Everybody—I mean everyone, good, bad, and indifferent—gets invited! What happens, though when you walk into the feast? Or, what Matthew was getting at—what happens after you joins this new way, do you get complacent? What about us? After we commit to following Christ, are we to fret over the king coming by? Are we to live by the old adage, “Hurry up, look busy, Jesus is coming?” I don’t think that’s the point here, but it begs the question, is there truth or Good News here for us?

In this world of the parable the guest from the street got thrown out not simply because of the lack of wedding robes. Sure, the whole story throws us off. It is violent and odd, but what may seem most off is this little detail. He got thrown out for wearing the wrong attire—this is not an episode of “What Not To Wear”!

Like Charles said last week, parables break down at some point and here is where this one breaks down. This guest gets tossed out for not wearing the right clothes, for not following the rules. Jesus was one who did not follow the rules. Jesus intentionally broke the rules around Sabbath, eating, and healing. He befriended the wrong people, touched the wrong people, and loved the wrong people. So, this detail about the rules and the robes causes this entire parable to shift, or rather it causes me to shift my thinking about what the truth is, what the good news here is for us.

This is not a story about rules. It is a parable about participation in a party. The one thrown out was thrown out for not joining the fun. This was not just some party, but the most festive feast of all time—the wedding, which through Christ forever unites earth and heaven, heaven and earth. Even the usually somber theologian Karl Barth put it this way, “In the last resort, it all boils down to the fact that the invitation is to a feast, and that he who does not obey and come accordingly, and therefore festively, declines and spurns the invitation no less than those who are unwilling to obey and appear at all.”[4] In other words, whether we ignore God’s countless invitations to join the party or we come to the feast without joy in our hearts it is the same—we are foregoing the life-altering love that God has for each of us.

Thus, the Good News for us is that the Reign of Christ is an already inaugurated, but still not fully realized feast that breaks through the bounds of time and space. We participate in it at this feast every week. However, if I have learned anything over the last seven months of upheaval and not having Communion weekly it is that I need the Holy Eucharist! We are made from the Communion of the Father, Son, and Spirit, so of course we crave it. What is more, even if I am joyful coming to the feast, I am even more joyful departing it. We are to take this party wherever we go. God’s feast is too big to be constrained to one day a week or fixed to one place.

 The Good News for us is that we are not to worry about whether we are wearing a tuxedo or a tuxedo t-shirt, an evening gown or a night gown. Rather we are to cloth ourselves in the majesty of God and the joy of this feast! We have been invited to the greatest party of all time! Allow the elation of this feast, which forever unites earth and heaven, heaven and earth, allow this to permeate into all of our lives. For this isn’t just some wedding, we are joining the greatest party that has ever happened. So, let us not just keep the feast, but take it with us always! Amen.



[1] Megan Decker and Jennifer Algoo. “20 Celebrities Who Didn't Get Invited to the Royal Wedding.” https://www.harpersbazaar.com/celebrity/latest/g20720710/who-didnt-go-to-meghan-markle-prince-harry-royal-wedding/ [written: May 20 2018, accessed: October 9, 2020].

[2] Lance Pape. Working Preacher. “Commentary on Matthew 22:1-14.” https://www.workingpreacher.org/preaching.aspx?commentary_id=2204 [written: October 12, 2014; accessed: October 9, 2020].

[3] Lance Pape. Working Preacher. “Commentary on Matthew 22:1-14.” https://www.workingpreacher.org/preaching.aspx?commentary_id=2204 [written: October 12, 2014; accessed: October 9, 2020].

[4] Karl Barth, Church Dogmatics, II/2 (Edinburgh: T. & T. Clark, 1957), 588, quoted in Jarvis, Cynthia A., “Matthew 22:1-14: Theological Perspective,” Feasting on the Gospels: Matthew, Volume 2, Chapters 14-28, WJK, 2013, 186.