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4 Advent 2019: A Dirty Sermon – as in earthen

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This sermon is kind of dirty.
I don’t mean obscene,
I mean muddy – as in, earthen.
You will be happy to know
it is kind of short too’

I am looking forward to Christmas Eve this year,
when I can just kind embrace the readings
instead of feeling as though
I need to reach in and unpack them.
But then, that is the difference
between Advent and Christmas.

What we just heard from Isaiah
is not about a virgin
nor is it about Jesus.
On the other hand,
we do not know exactly what it is all about.

Here is the historical context
down and dirty.

After King Solomon there was a civil war
in which Israel went one way
and Judah another.
Israel was the northern section of what we
think of as Israel today,
and it had all the good stuff:
farm land,
water,
pastures
and a fairly strong military.

Judah was the southern end
and it had Jerusalem,
and deserts and wild places
where no one could survive,
as well as the Dead Sea
in which nothing much lives.

Israel never stopped wanting to take Judah back.

Time pressed on after the split
until Israel made a pact
with neighboring Aram,
which had its capital in Damascus.
Aram was also a vassal state
of the growing Assyrian empire.
Together Israel and Aram agreed to attack Judah
and then divide it up between themselves.

Ahaz was the king of Judah
and understandably, he was freaking out.
Isaiah was the prophet-poet
who tried to assure Ahaz
to stay the course.
Isaiah promised Ahaz
he would live to see the day
when God proved faithful to Jerusalem.

Isaiah tells the king to ask for a sign,
any sign, for God to show Ahaz
that God will protect Judah.

For some reason the king won’t do it.

So, Isaiah GIVES him a sign:
A woman, who shall remain nameless –
as most women of the bible and history have been –
will have a child, also nameless.

That child will be a peasant child
indicated by his diet of honey and curds.
By the time the child is old enough
to judge between right from wrong –
6 to 10 years old, maybe –
Ahaz will be able to see
that the kings of Israel and Aram
rule over an empty bunch of nothingness,
while Judah will be okay.

Oddly, that is a long time to wait for a sign
when you have two armies at your door.
That is what I mean that we don’t really understand
this passage –
other than its context.

Unlike scientists and engineers,
prophets and poets, like mystics,
are allowed to be cryptic
when they want to be.

But what we can be sure about,
is that this passage from Isaiah,
which was written 700 years
before Jesus was born,
is not about Jesus.

Rather, it was about something
that had to do with Ahaz
and the crisis he was facing.

Even so, Matthew comes along
almost eight centuries after the fact,
and tries to use Isaiah
as evidence or proof that Jesus is
the long-expected messiah.

Matthew constantly uses Hebrew scripture
written three-to-eight-hundred years before Jesus
as if it were written about Jesus.
It was his attempt to “prove” his Gospel claims.

I have no doubt
that Matthew believed what he was writing,
but it is also clear the vast majority
of first century Jews took no stock in it.
Especially the learned Jews
of Matthew’s generation
who understood how far-fetched
Matthew’s use of their text was.

The truth is, we get no proof for things like messiahs.

Heck, we don’t even get proof for love,
so the whole idea
that there is textual or historical evidence
or any kind of proof about things like messiahs,
is just absurd.
It is not our business anyway.
And actually, that is the larger point
of Isaiah’s big poetic prophecy to Ahaz:
trust God because you do not get to know.

Maybe D.H. Lawrence was onto something
when he wrote,
“Jesus was never Jesus
till he was born from a womb, and ate soup and bread
and grew up, and became, in the wonder of creation, Jesus, with a body and with needs,
and a lovely spirit.”

Incarnation,
which is actually what the Christmas story is about,
has to do with body-ness.
Everything we can know
can only be known from inside a body.
No body? Then no mind –
no-thing without a body.
Even an atom has a body – an electron shell.

We are embodied creatures
and everything we know about
is embodied in some way, somehow.
And what we are really saying
with Christmas
is that God is embodied too.
God is embodied in creation.
God finds a way to be embodied, somehow,
even in human flesh.

That is a big idea
that can’t be proven, of course,
except for those
who have experienced
the embodiment of God’s presence.

But those folks can’t prove it to anyone else,
any more than you and I
can actually prove we love someone –
no matter how deeply
or passionately we love them.

But then, that is what
our hands and feet are for – for embodying love
so that others can see and feel
what is otherwise not seen.
Our love requires embodiment
in order to be experienced.
Without embodying our love
it would just be an idea,
or something we say
but which has no real-world imprint.

Christmas,
when we take off all the baubles and wrapping,
is earthen, simple,
and practical.
For all the religious talk
about spirit
and Pentecost
and other-worldly mystical-stuff,
our religion is really quite earthy.

It is dirt-bound
gravity-held
and physically embodied
in flesh and blood.
It is then delivered with hands and feet –
and occasionally
with words that make a difference.

Using our bodies to make a difference,
to literally, get down in the mud
and create a new world
that looks
and acts
and feels like one rooted in love,
is our religion.
That is what we are, or are supposed to be.

The rhetoric of creeds and hymns is,
well just rhetoric
until the moment
we embody some of it.

So, like I said, it is not too complicated
or even spooky
in any kind of religious way.
Rather, it is about what we do
with our hands and feet.

I wish I could tell you something more elegant
or spectacularly mystical
and spiritual,
but honestly,
our religion is dirty
just like our hands and feet
are supposed to be.

Christmas too,
is not all that elegant.
It has all the dirty, smelly, joyful things
that bodies do.

Thanks be to God for that!

 

 

3 Advent, Year A, 2019: Is this sermon about hope?

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If I can be personal for a moment,
I want to echo Wendell Berry’s poem about trees:
“They are the advent they await.”

Advent, an arrival or emergence, or
as we say in church-speak, a coming.
Trees are and do Advent –
they arrive without notice,
a seed in the soil
as anonymous as an infant
born into poverty at night
hidden from sight.
Trees are the thing they await,
both the recipient
and pure embodiment
of light.

Trees are that “light come down to earth”
consumed and processed
and transformed into more and greater tree.

Truly, we do not think of them as such,
but they are channels of sunlight
absorbed and changed into
bark and stem and leaf.

You likely think I am nuts now,
but truly, trees are perhaps
the most heavenly creatures on earth –
their very life a benediction (or blessing)
to the rest of us.
As Berry says, we “walk on (their) radiance
(and are) amazed.”
But they are also “a benediction said
over the living and the dead” –
literally granting comfort and shade
above our graves.

They bless us in life and death.

We pray for light and life
every dang time we open a prayer book,
and there they are –
trees all around us,
life and light blessing us while
we all but ignore them.

Trees are so god-like,
and our ignorance and negligence,
and at times downright belligerence toward them,
is just so darn human.

Jesus was hung on a tree,
one that itself had been tortured into wood.
We make that ragged wood of the cross
our symbol of holiness
instead of the tree from which it came –
also very human of us.

I don’t want to over-do this metaphor
but trees are potent symbols of life,
and the veritable incarnation of light
and its presence among us even on a cloud-filled day.

Why am I talking about trees?
Glad you asked.

I once read a quote in an interview
with the aging folk singer, Joni Mitchell.
The interviewer asked Joni if she ever got disillusioned.
“No,” she immediately replied,
“because I never have any illusions.”

You see, it is illusions that, in the end
cause us to become cynical and disillusioned.
What we need is VISION, not illusion
and many people – especially many idealistic people –
confuse those two.
Isaiah is all about vision
rather than illusion.

It is an easy and common mistake
to imagine that Isaiah
is creating a specific set of criteria
by which to discern
God’s presence in the world.
“When the desert gets to be like this,
then we will know God is with us.”
But that is what his poem says
only if we read it as a formula
or the directions for a how-to manual
instead of as poetry.

First of all, we are not wilderness people.
We do not live in a desert –
in fact, just the opposite.

We live along or near a lake,
a giant blue lake
fed by roaring tributaries
pouring off dramatic waterfalls
and adorned with vineyards,
forests, and orchards.
We are Hobbits
who live in the lush green Shire,
not denizens of Isaiah’s desert –
or John the Baptist’s wilderness,
or any of the Biblical dryness metaphors.
Using desert metaphors for us
is like referring to Jesus as the bread of lifein Japan,
where rice is the staple.

The VISION in Isaiah’s poetry
is not embedded in topography
or geological features of the land.

They are metaphors, like Wendell Berry’s trees.
They are metaphors
mouthing to us in whispers
about when we can be sure that God is
present and at work
in the world about us.

Here is how I translate his metaphors.

God is present and at work
where the hawks of war
fall in love with the doves of peace
and their progeny is hope.

God is present and at work
when power is used to raise up the powerless
and make vulnerable
those who are steadfastly arrogant.

God is present and at work
when our economy is driven by the invisible hand
of fairness and equity
instead of moved by the clutch of scarcity
pr the suction of gluttony.

That to me, is the substance of Isaiah’s vision.
But our vision generally does not come from Isaiah,
instead, we get our vision
from CNN…FOX…MSNBC…Brietbart…NPR
or any other electronic sieve
that filters the universe
into small enough particles
that they can be transmitted by electrons
into 15 second sound-bytes,
or 30 second streaming images,
or a “generous” two-minute expose.

Our news…our vision…our very perspective on the world,
is filtered into manageable sound bites
and polished into a lens
by businesses, organizations, and platforms
driven by profit,
rather than a prophet of God.

It is as if we are presented
with a daily paint-by-numbers world
with a few stray dots
we are directed to color in
and told which colors to use, and then,
we are told what the image is
we are supposed to see.

You and I do not actually know
what is going on in the world.
We only get briefings
from people who want us to see the world
in a particular way – theirway;
the way that is best for them
to have us see it.

But here is the laughable part.
They do not know
what is happening in the world either.

The idea that anyone has the right perch
and a good view
of what is actually taking place in world is an illusion.

The idea that there is a constellation of facts out there
that can be gathered,
and that once pulled together for us
can be added up like an equation…
to give us “Reality”
with a capital R – is an illusion.

We do not get to see “reality”
we only get to see very small snippets
of life as we experience it;
and then we get to salt it
with a conglomeration of information,
some of which is helpful
but a preponderance of which, is not.

So, let’s back up,
and back away from CNN and FOX
and that barrage of information,
whatever its source.
Let’s instead, go sit by the lake.

I imagine that all of us
have had the experience
of sitting by a lake or pond –
one small enough
to have an apron of trees around it.

Seated there at the water’s edge,
we see the surface of the of lake or pond
and the tangle of trees
stretching up and out toward the sun,
and in the midst of it all,
we see the chaos of textures and colors
and we can probably hear a cacophony of sounds.
If we sit there long enough,
and wait patiently enough,
our eyes will actually adjust to the abundance.

Think about that – our eyes
will adjust to the abundance
and we will see more of what is there.
In the same way as we wait for our vision
to adjust to the dark,
if we are patient at the water’s edge
we will see a stunning array of detail emerge.

We will see the dance of light upon the carpet of shadows.
We will see the complexity of grasses
and an almost wasteful variety flowers and plants –
especially if we are there in the growing season.
But even in winter,
we can see a reckless variety of once green bodies
poking out of the snow
or leaning in all different directions
like a bad haircut.

We will hear a symphony of natural music
played by the freakish vocal instruments
of chitterling birds,
fractious insects,
undulating amphibians,
chortling mammals,
and even the strings of the wind.

If we sat there long enough,
this intricate canvass of life will change by season
over and over and over and over again.
Autumn with its subdued colors and receding hairline;
Winter with its purity and milk of God;
Spring with its scent of life and squeal of green;
Summer in all of its full-bodied shapeliness.

Were we patient enough,
were we very good listeners,
were we to have the studied vision of a cat,
we would see this year-long scene
as one whole turn of the page.

If we had the vision,
instead of looking upon its minion of component parts
and seeing them as separate and discrete activities,
we would see it as a rolling and rippling whole.

But even if we had the patience and vision of a tree
to see the wonderful wholeness of lake and seasons,
we still would not actually see it.
That is because there is so much else going on within it.

We still would not have seen the microbiology;
not have witnessed the microbes at work
in the moist wet soil along its banks.

We would not have perceived
the interaction of worms and acid and decay
within the blankets of leaf-strewn mud on its icy bottom.

We would have
witnessed the trees changing color,
but hidden from our sight would be
the thickening liquid sucked up from their roots
and pumped like blood to the vessels in their leaves.

We would have enjoyed the sparkling surface of the water,
but never have guessed
the presence of a water table
resting beneath the green stubbled earth,
and that even that invisible body of water
ebbs and flows up and down by a connecting aquifer
that roars like a river
still deeper in the soul of the earth.

Standing by the exquisite elegance of the lake,
and having even an inkling
of how much life
and how many relationships
form the matrix of that exquisite web,
we understand CNN and FOX give us a 100-mph view
and call it the world.

But that view is not the world.
It is a view. It is a profit-driven and power-hungry view.

We know instead,
and Isaiah is telling us so,
that the world is composed of billions,
perhaps trillions of lakes and ponds– and please,
that’s a metaphor –
each with their own ecosystem
and yet inter-connected
with every other ecosystem
and forming a magnificent, single wholeness.

We could sit and study for an entire year
just one pond,
just one amazing day
just one moment in our lives,
and still we would not have the vision to see it.
The idea that we see it or know it,
is an illusion.
The way to keep from being DISillusioned
is to abandon the arrogance of illusion.

Is God present and at work in the world about us?
It does not seem so
if CNN, Facebook, or FOX is our lens.
But those who take the time,
who have the patience,
whose curiosity will allow,
and who have the eyes to see,
will know that God is present
and at work even here…even now.

If we are looking in the newspaper
or on television
or in our favorite online sources
for where God is carpeting whole nations
with peace and cures and prosperity,
then our ability to see God is diminished.

If we are waiting for the power-mongers in Washington
or Albany or the county or city
to suddenly speak with honesty
and act with integrity,
then we will become cynical.

If we are following our own vision
and insisting that WE KNOW
what the world is supposed to be like,
as if it had a script that follows a plot
and arrives at a happy ending
penned to our own liking, then we will be crushed.
If we are holding God
to the exact words that appear in Isaiah
or Matthew,
or to some mystic poet we read somewhere,
then we will become rigid
and encrusted
like anything else that has been dead that long.

To see the movement of God
here and now,
present and at work in our own lives,
we must be prepared
to look without expectation,
to listen without talking,
to observe without planning,
to feel without protecting,
To study without proving.

As we approach the Big Day of Christmas
and tell the story of Jesus born in a barn,
consider how many years
Nelson Mandela was in prison
before the world ever heard of him!
Think about how many seasons that tree lived
before you ever noticed it.

As we approach Christmas
and assume it is about a baby being born
late at night under a star
instead of a poem about God’s presence
here and now in our midst,
consider how many acts of kindness,
how many small acts of love,
how many life-changing encounters,
how many transforming moments
will never get one bit of ink or airtime,
and how few of them you or I will ever know about.

Consider how knowing about them
might change our vision
or at the very least, subvert our illusions.

Coming up through the roots of the tree
and feeding its leaves;
deep in the soil where death is refashioned into life;
and under the surface of the water
where a universe thrives,
God is present and at work.

There are 16 days left in this worn-out old year
and instead of rushing to the end,
I invite us to slow down,
take a deep breath,
and observe the small, the ordinary
the neglected elements, moments
and people
in our busy lives.

If we do, I suspect we will be able to see that
God is present and at work.

But you don’t have to take my word for it,
go out and touch the bark of a tree
and feel the naked little stems on its branches,
and poke around to notice a hint of its roots.
Realize what you feel
and what you see
is light. Sunlight.
Present, right there with you.

 

2 ADVENT C 2019: Christmas Subversion

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Alright folks, this is the Second Sunday of Advent
so it is time to get honest.
That’s a consumer warning.

Second Advent
is far enough away from Christmas Eve
that we can open the book on Christmas
and read the margin notes.
If you didn’t know it,
the Christmas narrative is a prophetic story.

By prophetic, I mean a story
that wants us to see something
that is right in front of our eyes
but that we need a different lens
in order to perceive.
Prophets offer that kind of a lens,
and Christmas is that kind of a story.

But we know the nativity story so well
that its very familiarity works against us.
So let’s work backwards,
from the United States in 2019
back to Matthew in the year 85 or so,
of the first century – who, remember,
is telling us a story that took place
fifty years before him.

Actually, before go back that far,
let’s take a stop around the turn of the 20th century.
JP Morgan, Andrew Carnegie,
and John D. Rockefeller –
the Bill Gates, Jeff Bezos,
and Mark Zuckerberg of their day –
controlled oil,
railroads,
and banking monopolies.

They also concluded
that the Women’s Movement
and religion
had become too mettlesome in politics.
They actually colluded with one another
and their peers,
to take both the Women’s Movement
and the Churches
out of the public square.
They were quite clever about how they did it,
and more to the point,
it is a strategy that was copied by titans
of the last decades
of the twentieth century as well.

What those earlier robber barons did
was to use their money and influence
to raise up leaders within Christianity
and the Women’s Movement,
who divided them, and eventually
redirected the energies of both
toward private morality
instead of public policy.

Today we don’t think of feminism and Christianity
as allies, which is a measure of how successful
the robber barons were.

But feminism and Christianity
were a powerful social force
focused with passion on issues of public policy:
the distribution of wealth,
addressing the ravages of poverty,
creating fair labor and child labor laws,
fighting to break up and limit
the power of monopolies,
and counter-acting the growing
nationalism and war-mindedness.

The robber baron’s strategy shifted that energy
so that the Women’s Movement and the Church
became obsessed with
alcohol and drug consumption,
sexual behavior,
and, what else, teenagers.

Christianity was diverted
from being a passionate advocate
for social justice
to a watchdog of private morality.

The obsession with private morality continued
from the Temperance Movement on,
until slowly the churches became enmeshed
in the Civil Rights movement of the sixties
and then the anti-Vietnam war Movement.

But then again in the late 20thcentury,
millions of dollars from very wealthy,
politically and economically minded patrons,
began funding
theologically conservative leadership
in all of the mainline Protestant churches,
including The Episcopal Church.

What we have witnessed as the moneyed invasion
of political parties
actually began in mainline Protestant Christianity
and to a lesser but significant extent
in Roman Catholicism.*

It was a guided effort
that succeeded in fracturing
and weakening Protestantism,
which was also just beginning to stumble
under the weight of pervasive secularism.
Long story short:
Just because you are paranoid
doesn’t mean someone is not out to get you.

The sweep of the Biblical narrative
and the Christmas story in particular,
are radically corrosive to the self-interests
of those who wield power and wealth
and seek to control culture.

I am not making this up –
it is not some political spin
I am putting on the gospel:
it has always been there
right in front of our eyes
if we had the lens to see it.

When Matthew tells us
the word of John appeared in the wilderness,
his narrative is obsessed with King Herod.
Likewise, when Luke begins his story
of Jesus’ birth
it is with telling us who the politicians were.
From the beginning of Matthew and Luke,
the two Christmas gospels,
we know it was in the reign of Tiberius,
under the local dictatorship of Pontus Pilate,
and within the tetrarchy of Herod.
Here is why the Christmas story
is enmeshed with the narrative of political power.

History is told
from the point of view of the winners –
more precisely, by the winner’s historians.
The chemists of culture
tell us how it happened and why,
and they tell us what they want us to know.

So if you are telling a story
in the midst of a culture hostile to you,
as Matthew and Luke were doing,
and you want your story to be remembered,
then you have to peg the events
to milestones that the winners care about.

We have been in this position for a very long time.
Almost all of Biblical theology
is told from within a hostile culture,
and told subversively against the winners.

From the very beginning,
when we were slaves in Egypt
we have understood that God’s people
are in a hostile environment
and that by banning together
we are creating a counter-cultural movement.

There have been times in our history,
from Mount Sinai in Egypt
to Mount St. Alban’s in Washington DC,
when Christians acted
more like Pharaoh than Moses
but it never takes very long to be dramatically
reminded about which one is our spiritual path.

From the very beginning
our spiritual tradition
has been composed of prophets
that warned the kings
and religious authorities in Israel
of truths they could not see in front of them.

They warned that royal policies and culture
dedicated to self-interest,
maintenance of power for the elite,
and consumerism
would come to insure national ruin.
We have long understood
that such prophetic witness
is required of spiritual people.

From the very beginning,
when we were healers
for people who had been marginalized
because of illness and woundedness;
and then when we too had become marginalized
because we dared to embrace them;
we understood that subversiveness
is required of spiritual people.

From the very beginning,
when we were messiahs and disciples
who sought to reform our own religion
because it had become fat and corrupt,
and a rigid hierarchy of men who were enmeshed
in economic and military power,
we understood
that rubbing salt into the wounds
of those powerful elites
is what it means to be spiritual people.

From the very beginning
even though our religious leaders
and our religious institutions
often became the prostitutes and pimps
of economic culture,
strong currents in Christianity
have always remembered
that being the yeast of justice,
advocates of mercy,
and lovers of peace
is the ordinary work
of spiritual people.

It is the Christmas story,
perhaps even more graphically than all others,
that holds these reminders
of what spiritual people do.
And this is why we need to take the story back
from the chemists of culture
who have neutered it.

Week by week in Advent,
until that moment on Christmas Eve,
we tell a story from the margins of society
that holds a profound and poignant reminder
that being spiritual people
requires us
to always be swimming against the current.

Then, on Christmas eve –
like American slaves
worshipping under the watchful eye
of their masters –
we tell the more polite and socially acceptable
version of the story,
which also has a kind of truth
and so we can still tell it with integrity.

Being spiritual people,
it should excite our anger and indignation
that our story,
the Biblical one about Christmas,
is never authentically told in the public square.
All that Christmas stuff we hear on the radio,
see in those manger scenes,
read about in the newspaper,
images on Facebook or watch on television,
are sentimentalized and stripped
of any true spiritual content.

That Christmas
has been appropriated by the chemists of culture
in order to reinforce the story
they want us
to spend our money on.

Being spiritual people,
we understand that the Biblical story of Christmas
is counter-cultural,
and we share in the joy of surprise
when those who never knew it
stumble into its subversive wisdom.

So here it is,
a little whisper of truth for spiritual people
in the midst of a culture hostile to it:

“In the reign of Donald Trump,
when Cuomo was Governor;
Francis was pope;
and Michael, Presiding Bishop;
the Word of the Lord
came to a strange and motley group
huddled around a Wayfair altar
on the northern shore of Seneca Lake
located in the upstate region
known as FLX, or the Finger Lakes.

‘Prepare the way of the Lord:
God is coming into the world
incarnate in the vulnerable flesh
of a human infant,
surrounded by the brutality and violence
of poverty inflicted upon it
by those who hold the reins of power
and those who look the other way.
God is coming to speak truth to power.
So get ready.
Be that truth.
Subvert that power.’”

Now in case you never heard it put quite that way,
this is the Christmas story – the Biblical one.

But please, let us also take care.
This is a tough season for spiritual people.
We see things
and we know things
that weigh heavy on our hearts and minds.

We understand what is going on
and we recognize the motives of people
that are led by profit more than justice.
It is a weary season for spiritual people
because we are by nature
and by desire
healers.

We see and we feel
the woundedness of others,
even as we experience most acutely
our own wounds.
So take care.
Spiritual people need to be nurtured
especially in such a difficult season.

Allow yourself
to be held in the arms of community.

Allow yourself
to find the arms of those
who love you most closely.

Allow yourself
to stop and breathe and remember
there is a bigger picture,
a deeper hope,
a greater love
than any we see named or evoked
in the culture around us.

Allow yourself
to rest and be touched
by the peace of God
that surpasses all understanding –
that strange whimsical and mysterious movement
of the Spirit
that winnows through
our ordinary days.

Allow yourself
to stop and look around
and see the marvelous people
in the world around you –
even right here
even right now –
and reckon them as a gift.

Who would have thought,
given what we have been told
by all those who are hostile to Christianity,
that a religion could be so spiritual
and that being spiritual
we could be so counter-cultural and subversive –
even to our own self-interest?

Welcome to the season
and take good care.

 

2 Advent C: God is Manna

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Well, preparing for today
was humbling and challenging.

Last week, inspired by the birth of my grandson,
I reached for the intangible.
I sought to capture an experience
rather than define or describe
a theological idea
or liturgical season.

Like any effort to capture an experience
for someone else, it failed;
but it failed pretty well.
It wasn’t a laser pointer
but it did hover poetically enough
in the vicinity of the experience I wanted to evoke,
at least according to those who stayed for the discussion.
And if Facebook is any indicator,
it reached about two-hundred more viewers
than an average sermon post.

So, it’s like that old preacher’s adage:
If you take your shirt off to make a point one Sunday,
what are you going to do the next?

Staring at the readings for today,
I just did not want to fall back into the usual –
which is taking an archeological pick and brush
to carefully remove some top layers
of historical soil and theological detritus
so we can see the context
around which the original text was written.

Don’t get me wrong,
I still think that is important.
In fact, I went back to see how I had
addressed these readings in the past.
Since they come up every three years,
I took a peek at 2 Advent, Year C,
all the way back to the year 2000.
I was not impressed.

So I want to lean on T. S. Eliot some more,
even though we do not have a reading from
the Four Quartets this week.
I want to stick our fingers
into the wet glob of goo
his poetry does, with its notion of the unity
of past, present and future.

The unity of past-present-and future is oh-so abstract
in comparison to talking about
John the Baptists’ historical relationship to Jesus.

It’s also not as concrete
as what we know about those two heroes
as we gaze back through the haze
of the Jewish-Roman war
that buried both of them
beneath a historical layer of sand.
The unity of past-present-and-future
is the stuff that cotton candy is made of
and can easily leave us with nothing
but a sugar high.

That’s the risk, but here goes.
In a culturally historic interview with Bill Moyers,
the academic, Joseph Campbell,
who specialized in comparative mythology,
offered us a brilliant metaphor
about the evolving lenses
through which human beings have viewed
life, meaning, and hope.

He pointed out that the tallest buildings
in the great centers of power,
were icons that reflected the central myth-making
power in each epoch of human history.

At first, temples to the gods and massive cathedrals
took the place of pride
as the focal-point of past civilizations.
But at some point,
at least in Europe if not elsewhere,
those religious buildings
become dwarfed by citadels of political power
and governance.
Great domes, palaces,
and massive governmental plazas
replaced cathedrals as the central focus of cities.

But then, beginning in the twentieth century,
even those most prominent government complexes
are made to look shabby
by huge modern towers of concrete, glass, and steel
built by corporate multi-national conglomerates.
Campbell didn’t live to see it,
but the grandest icons of that world now
are the huge sprawling campuses
of Facebook, Google, Amazon, and
other Tech companies.

It is a visual, even visceral example
of how past-present-and-future
live side by side in the same moment.
In cities both large and small,
these icons of human myth-making
live with one another.

In Geneva, we have 19thcentury
Episcopal, Presbyterian, and Methodist Church buildings
on the hill looking down on
at a 20thcentury prominent City Hall in the middle of town.
But we do not have a dominant commercial building
because the economy is diffused
between small business, retail, and campus.

The point is this:
John the Baptist and Jesus
live side-by-side in the 21stcentury
with Carl Sagan, Stephen Hawking, and Neil DeGrasse Tyson –
and between them are all the highfaluting theologians,
criminal priests,
saints, martyrs, and black preachers
that have filled the air
with their ideas and witness.

It is simply impossible
to lift up the Biblical text
as if it were a photographic negative
we could hang to dry in a darkroom
so that we can see what it all really looked like.
Emperors Nero and Constantine;
Doctrines Nicene and Trinity;
theologians Augustine, Aquinas, and Niebuhr;
scandals Galileo, Inquisition, Colonialism,
witch-burning, and sex-abuse;
movements Reformation, Evangelical, Pentecostal, Fundamentalist, and Monkey-Scopes;
not to mention Evolution, Industrial Revolution, Einstein, Hubble, and landing on Mars;
all live side-by-side
in the same moment
with John and Jesus.

We are a jumble.

You and I cannot know Jesus and John
without the presence of Karl Marx,
Madam Curie, and Frederick Douglas.

Just think about that…
All that past is folded into this present moment.
And the future?

We know the likelihood
that a comet of enormous proportions,
like the one that blotted out the dinosaurs,
is in our future.
We may not be alive to suffer it,
but we know it is out there – just a lottery pick away.

We also know that the chickens of our decadence
are coming home to roost too –
environmental degradation caused by
our willful neglect, waste, and denial
is piling up and may soon swoop over us
with accelerating speed.

We know that in the future artificial intelligence
and robotics will eliminate nearly all the jobs
and many of the professions
that were elements of the Industrial Revolution
and Age of Information.

If Da Vinci’s drawings of helicopters,
tanks, and flying machines
are an example of the human imagination
wandering centuries ahead of its ability to actualize it,
consider the implications of movie narratives
such as Star Wars, the Hunger Games, and the Matrix.

You see?
Past, present, and future
are all folded into the dough
and we cannot separate it.
It all gets baked together
and is in us.
But do you know who or what
lives only in the present?
The one thing
that is neither past or future
is God.

While we can fiddle with past descriptions of God,
and read copious predictions about God,
the experienceof God
is once and only
in the present – now.

God is manna – that divine food
given to the escaped slaves
to sustain them in the wilderness.
Remember its properties?

It could be eaten
but not stored or hoarded.
It could be harvested at that moment
but never left to the next day.

God is our manna,
available in the moment
but never truly grasped in the past
or predicted in the future.

At Christmas,
we can tell the story of baby Jesus
but we cannot re-create the moment.
At Easter,
we can re-tell about the empty tomb,
but we cannot duplicate it.
At communion,
we can remember what Jesus did
but the experience of that love
is only available
in any given moment we are in.
You see, that is what I think we are,
as church in the 21st century.
We understand now,
that those lenses
which claimed our fidelity
are only blurred glass through which we see darkly.
Whether temple,
state house, or bank,
none of them hold the truth about God,
and only God holds the truth about whosewe are,
and whatwe are,
and, most importantly,
what it is we can genuinely hope for.

So, we come here, around this Wayfair altar,
seeking an experience with God,
and sharing our experiences
as we try to figure out with one another,
what they mean.
We have all this past –
these human geological layers of time and history
stacked one upon another –
and we have to sift through it.
And for some reason, it is better done together, with others.

We know sifting through history won’t give us
the experiencewe’re looking for,
but maybe it will open us up
to the experience of God we seek?

And we have all this fear, anxiety, and blindness
about the future –
it is in the air all around us like dust particles
filling our lungs, hearts, and minds with confusion.
By coming together
and sharing Eucharist and food
and the questions on our hearts,
maybe it will open us up to the experience of God we seek?

Maybe that is why we come here in the 21stcentury –
that’s my guess anyway.
We come here,
whether we can name it at the time or not,
to get open.
We come here
to use the past to soften us,
and to look into the future to rattle us,
all so that we might be open
in the moment –
which is the only place where God lives,
and moves, and has being.

If you were to ask me why I come here,
to church, to Eucharist,
to hanging out with fine people like you,
that is why.
A place like this…is one of the few places we can come
where other people gather,
with the potential
to open us up to God
who is present only here
and only now,
only in this moment.

1 Advent 2018: Quivering over the unity of past, present, and future

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Well, there is nothing to bring on Advent
like waiting for a baby to be born,
and nothing harder than trying to write a sermon
than when your daughter is in labor.

Young Declan Miller-Uueda was born on Thursday morning –
which is my sermon-writing time – a healthy boy
with a happy, healthy mom and dad holding him.
Needless to say, gramma is there now,
and I will be soon.

I want to say, “Thank you!”
for the incredibly thoughtful surprise grandparents shower
you gave us in anticipation of his birth.
My daughter, Anne, and her husband, Dan,
were also touched by the kindness of people
they don’t even know
extending the love of community across the miles.
Thank you.

Now, Advent.

T.S. Eliot had a thing in his poetry about the unity of time –
it was a theological thing.
Eliot was deeply theological, an Anglican’s Anglican.
In fact, when I was in seminary
I took a semester course just on Eliot’s “Four Quartets.”
The only other semester course devoted to one person,
at least that I can remember, was to Paul.
I don’t think Jesus even had one whole semester
devoted just to him!

Anyway, Eliot had this notion of the unity of time –
that past, present, and future
are or will be one.
He plays with that idea over and over and over again.
It is, what I call, “a thoughtwall.”

Now, just so you know,
that piece from Little Gidding we heard this morning,
Eliot wrote with Pentecost in mind.
But his quivering over TIME speaks of Advent too.

Advent is a thoughtwall,
because both the beginning
and end of TIME
are thoughts that seem impossible
to climb over or to peek over to the other side.

That strain of eschatology that runs through the bible,
some of which we call apocalyptic –
like that passage we read from Luke this morning,
and even the eye-squinting prophecy
from Jeremiah that imagines the future –
finger and fiddle with TIME
like a knot of fishing line.
From way, way back in human history,
we have been mesmerized by TIME
and tried to make sense of the relationship
between past, present, and future.

If we think about it,
even the mythology of heaven and hell and morality
is simply playing different notes on the same keyboard.
We try to make sense of the relationship
between what is happening now,
with what happens after we die,
and how all that hangs together
with the entire communion of saints.

Our ideas and theories
about the Afterlife
are only one of many unsuccessful human efforts
at understanding,
reconciling,
and making peace
with the past, present, and future.

T. S. Eliot was trying to do the same thing
in his poetry,
and I confess,
this sermon is a similar quivering.

But all of our speculations about TIME
are wrapped up with our smallness
as we huddle beneath the vast expanse of interstellar space.
We want toknow,
and we want to understand
and we want to have some sense of influence or control,
but we are just so very small.

My little grandson, Declan,
is cradled beneath a huge, impenetrable cosmos
of powers and forces,
elements and dynamics
before which he is completely powerless.
And truth be told, sixty years into the future
when he will be a full-grown man, God-willing,
that powerlessness before the cosmos will still be true.
That is a truth, a fact of our very existence,
and if it changes at all over time,
it is only infinitesimally.

Did you see the news articles
about the object hurling through space
from another solar system,
and passing by Earth
on its way to yet another solar system?
It was an oblong shape
measured to be 750 feet long
by 115 feet wide, reddish in color,
and made of metal.
In fact, some Harvard scientists
are speculating it is a “light sail” –
literally, a probe sailing on solar power
sent from intelligent sources
from another solar system.

Meanwhile, I look out at the oak tree
at the edge of my yard,
squirrels unselfconsciously poking around in the snow
scratching for nuts without an inkling
of solar probes in the vast reaches of space beyond us.
The difference between those squirrels and us
is not all that great
when we start widening our perspective
outward onto the universe.

Or my dog,
sitting at the window staring at the squirrels
with not one bit of an inkling
that TIME extends beyond that moment,
or that space lengthens
into billions of light years beyond her yard.
You and I, in the grand scheme of intelligence,
are not that much more sophisticated
than my dog or those squirrels,
and not that much more capable
of unpacking what is
and is not
out yonder.

If we can crawl up to that truth,
the hard and scary fact of our smallness,
we can begin to feel authentic humility,
and what it means to be in awe–
or as the ancients called it,
standing in the “fear of the Lord.”

By fear, they did not mean afraid, exactly.
They meant something more like that shaking,
shuttering joy I felt
even hundreds of miles away
from where Declan was born.

What I am trying unsuccessfully to point to,
to help us actually touch,
is a feeling –
or maybe it is more of a moment.
It is that moment of being awakened,
when something opens us, and out rushes…amazement.

Advent is best appreciated
as an embrace with that feeling – or experience –
rather than as an explanation
or idea
or some concept.
It is like Eliot’s effort to unify past, present, and future –
we can’t really do it
but trying to wrap our minds around it
brings us, sometimes, if we are lucky,
into that experience.

Maybe, it is more like looking
at a candle flame or the fire-light in the dark.

We can sit there thinking about fire,
and what we know about the physics and chemistry
that makes it possible
for wood or wax or wick to burn.
We can explain it
or we can enter the light –
literally, allow our thoughts to enter the flame
and experiencelight.
We can encounter the light
within the darkness and experienceit,
or we can miss that encounter and simply
remain in the explanation of it.
That is what I mean about embracing Advent.

This is where the church-thing we do
and spiritual community, is subversive.
We operate on a different level
but we do so in plain sight.
We begin a new year
and we start a new season
while everyone around us is still in ordinary time –
just going about their business
as if nothing had happened.
But we know something has happened,
and it is beyond rationality.
Something has happened,
and it is beyond normal awareness.
We are too small to see it
or hear it
or understand it,
but on some intuitive, maybe even musical level,
we know it is happening.

So we ritualize it –
and then we wait to see if, suddenly,
we will be forced open
and something like a wind will rise up from within us
and blow out in what can only be called amazement.
It sounds whacky and crazy, I know,
but that is what we are doing here
on an ordinary Sunday in this former wine bar
sharing prayers, song, and Eucharist.

So, I invite you into Advent,
not as an idea
or with some twenty-five cent theological explanation.
But as an experience.
Allowing ourselves to become open
to our smallness,
open to awe and joy
and unutterable amazement
before the window on deep space
or in the presence of a new born.

It brings a clog to our throat
and a stinging tear to our eyes
and somewhere inside we call out,
or quietly whisper,
“Thanks be to God.”

Trinity in Time of Pandemic

Our vision…a Trinity Church known in the community as a welcoming home to everyone, responding effectively to the needs of our community, in collaboration with fellow Episcopalians and other faith communities

Our mission…to strive in our daily life and parish life to respect the dignity of every human being, and to treat each person entering our doors as if that person is Christ.

We are striving to be as open as the table Jesus hosted, in solidarity with the people of Geneva, and an accessible partner to others who share our sense of the gospel.

It also means we have opened ourselves to the future, and not only moved but adopted a new way of being church from the more traditional model. Join us at Trinity Place, 78 Castle Street in downtown Geneva, NY.

 Trinity Place, An Open Space for Growth, Wellness, Healing, & the Arts

“Open Space” means open and inclusive, welcoming the Geneva and FLX community to use our space, and to partner with us in building an inclusive community for spiritual inquiry and wellness. 

“Growth, Wellness, Healing, & the Arts” means we are pointed toward a particular dimension of life, specifically that which strengthens the relationship of body, mind, and spirit. 

Trinity is a Christian community of worship and spiritual practice welcoming all, and an Episcopal Church in particular. However, we welcome all spiritual traditions and those who have no particular spiritual background but are engaged in a mission consistent with ours. We are looking for partners in mission not members (although we love to welcome new members too).

Trinity’s historic building and our adaptive reuse plan has been named and embraced by The Landmark Society of Western New York. Among thousands of worthy historic sites and projects, Trinity’s was selected. Follow this link to read more: https://landmarksociety.org/2019-five-to-revive-announced/

Visit “savetrinity.org” which tells the exciting story of historic re-use striving to be born. You can help us save this magnificent building by visiting savetrinity.org and signing a letter of support! Thank you.

https://www.savetrinity.org

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