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You are here: Home / Archives for Death

5 Easter: Preaching, Trust, and Death

May 15, 2022 by Cam Miller

A video version follows the text

Can I just say that preaching
isn’t as easy as it looks.
I know it is not really a job for a grown man or woman,
but it’s all I know.
And once in awhile I just need to vent.

You see, we have hit a rough patch
along the Lectionary Road.
The Lectionary, as you know,
is a three-year cycle of readings

Episcopal, mainline Protestant, and Roman Catholic
congregations read on Sunday morning.
They are similar to one another
though not exactly the same.
I pick and choose to be honest,
but sometimes the choices are narrow.

You may have forgotten
that there are actually four readings appointed
for each Sunday
because we only read two.

Then we add a contemporary liturgical reading.
And before I disrespect the current cache of readings,
let me acknowledge
that it is a good thing to have a lectionary.

The Lectionary is a practice
rooted in our Jewish ancestry, and it extends far into our past.

It is also a good discipline to keep the preacher
from hopping like a crow, to pick over
his or her own favorite topics
again and again.

But having said all that,
I feel like we are hydroplaning on a nasty slick
of crude proclamations.
The readings since Easter
have been repetitious first century claims
about Jesus and the young Christian movement
that are either irrelevant in our world
or simply not very credible.

Now maybe it is just me,
but it is hard to find a fist in these readings
that reaches up
and grabs my shirt
and yells into my face:
“Listen up you, there is something
you need to hear!”

I confess to liking it
when Scripture is rough with me like that.

But there IS something here
in most of these Easter Lectionary readings.
It is a nag.
It isn’t a fist grabbing us by the shirt,
it is a little nagging nit
that is poking through them.

In all these excerpts from the Bible —
the ones we’ve read on Sundays
and even the ones we didn’t use —
there is an echoing complaint
behind the veil of words:
death.

I have heard, and read
many times
and in many places,
that the spark that ignited the flame
that became Christianity,
was its promise of life after death.

Apparently the culture of Roman society
in the first century
was rotting away like a fallen sequoia:
solid and immovable
but eaten alive by the parasites of cynicism,
seductive fantasy
and near total corruption.
Huh…sounds like another culture I know.

Anyway, Roman society
was starved
for a good religion,
and like hollow Hollywood celebrities
in their frantic search for perpetual youth and beauty,
Roman citizens
snapped up nearly every exotic idea
that came along.

They weren’t much interested in Jesus,
at least not the one
who left footprints with parables
and his ideas of an egalitarian community

gathered around an open table.
Those spiritually and intellectually starved Romans
were more enamored with the Jesus
who escaped like a canary from the cold, dark tomb.

That turned out to be
a delectable idea
with oodles
of first century traction.

The idea of life after death
and a sure and certain path to it,
was an idea whose time had come
and it caused a seismic shift
in all subsequent human history.

It is understandable: we hate death.
Death is like a raspberry seed stuck in our teeth.
It doesn’t matter how magnificent
and beautiful the day,
the month,
the year,
the life…just the idea that death is inevitable
has the potential to make us miserable.

So it’s not just those old Roman’s
in search of life beyond empire.
And it is not just you and me
who long for meaning
in a life of too much affluence.
It goes way back — way, way back.
We could go as far back
to those iconic cave paintings
from prehistoric France,
and talk about how they rage against the machine,
and how they express hope
for something more from life.
That was long before the advent of words.
But I am not a student of that extended tribe
of our elongated human community.

So instead of 10,000 years back
I’ll point to a mere two-thousand,
six-hundred years backward…
to that poem
from which the Book of Revelation
snagged
its poetic imagery.

Almost six-hundred years
before Jesus was born,
the poet Isaiah
envisioned a new heaven and a new earth.
But it was on a mountaintop
rather than a city where Revelation put it.

In Isaiah 25:6 Isaiah wrote:

“On this mountain
the Lord of hosts will make for all peoples
a feast of fat things,
a feast of wine on the lees,
of fat things full of marrow,
of wine on the lees well refined.
And God will destroy on this mountain
the covering that is cast over all peoples…
the veil that is spread over all nations.

God will swallow up death for ever,
and the Lord God will wipe away tears from all faces,
and the reproach of God’s people
will be taken away from all the earth…”

Seven hundred years later, someone named John —
not the same John as the one who wrote the Gospel —
echoed Isaiah
from a Roman prison island on Patmos:
“Then I saw a new heaven and a new earth;
…And I saw the holy city of Jerusalem coming down…
…(and there) God will dwell with (God’s) people,
and God will be with them,
(and) wipe away every tear from their eyes,
and death shall be no more,
neither shall there be mourning nor crying
nor pain any more,
for the former things have passed away.”

When we humans
get enough cushion
between ourselves and starvation,
and then a little hint of stability and security,
we start asking questions about life and death.
No matter how fat and sassy we get
as a society,
it never feels like enough
when it comes to the reality of death.

We want some assurance that this is not all there is
and that, in fact,
what lies ahead is good.
Heaven,
Moksha,
Jannah,
Salvation,
Nirvana…
all the ideas
about what happens after we die
reflect what the culture they derive from
believe would be an improvement
on what is now.

In the Judeo-Christian-Islamic tradition
a very human sounding
system of distributive justice
is exacted upon the good guys and the bad guys alike,
with rewards and punishments
meted out
at the end of life,
all to even out the scales of justice.

Likewise, in Hinduism, the scales of justice
measured somewhat differently,
are balanced through reincarnation.

Hinduism explodes the mind
with an openness to a withering array of gods
and levels of the universes,
and succession of lives
that make possible
any and all conceptions of fairness.

Buddhism,
of which there are as many brand names
as there are Christian denominations,
reckons that all lives, good and bad,
are spokes stuck on a wheel of suffering.

The only hope hinges,
not upon balancing a scale,
but upon release into nothingness;
in the absolute going out of existence
instead of the relentless cycles of lives.

But modern science has also given us a new vision:
an odd kind of afterlife
knit within the confines of molecules and atoms.

Science has declared
that no energy is ever lost
but simply changes form.
We live,
we die,
we become part of the soil
and that in turn feeds
and becomes a part of the on-going
cosmic cycle of energy.
Even the dust of once distant stars
resides in us,
a kind of resurrection beyond our imagination.

But is that all there is?
Are those our only choices?
Heaven, Reincarnation, Nirvana, Thermodynamics?

I think there is another choice: Trust.

Put our hand in the hand of God
and simply trust.
Trust that, because God loves us,
that whatever happens
it will be okay.

To me, that is what Jesus demonstrated
and we do not need to say more.

If in fact, we trust the love of God,
we do not need any theories
about what happens next.

Rather, we need good and better methodologies
for preparing and expanding
our open table.

We need
good and better methodologies
for creating and nurturing
the kingdom on earth
as it is in heaven.

Trust God about what happens next
and get on with the kingdom.
That’s all.
I think that’s a gospel that will preach, as they say.

Trust God about what happens next
and get on with the kingdom.

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Filed Under: Sermons Tagged With: Death, Kingdom come, Trust

5 Lent, Year A, 2017: Entombed

April 2, 2017 by Cam Miller

Link to readings for 5 Lent: http://lectionary.library.vanderbilt.edu/texts.php?id=28

I have never preached on Lazarus.
Any time this story has come up,
I preached on the alternative –
which usually is from the prophet Ezekiel
about the valley of dry bones.

Honestly, what is there to say:
Jesus raised a dead guy?
Really?

There is the old liberal Christian thing
of suggesting that maybe Lazarus was only in a coma
and somehow, as luck or God would have it,
Jesus was in the right place at the right time
when Lazarus came out of it.

But I don’t like pretending there is a reasonable
explanation any more than I like preaching
that it really, really happened.

Since we are not the kind of Christians
that take the Bible literally,
and because we are not stuck
with believing everything written
in the pages of scripture is factual,
I am not required to proclaim to you
that Jesus took a dead body
and turned it back into a live body.
You can believe that if you want, no problem!
But I do not have to proclaim it
or explain it, or in any way try to perfume that pig.

Still, knowing that some people,
probably some people right here today,
have a pretty high-stake investment
in believing Jesus could and did do such things,
I certainly do not want to be up here
poo-pooing those beliefs,
even as I do not want to be espousing them either.
So that is why
I have never preached on Lazarus before,
even though I reckon it has come up
more than a dozen Sundays since I have been a preacher.

The only way I know how to get out of that kind
of rock and hard place,
is to dive in
and make the scripture personal.

Grief.

Jesus is clearly grieved in this story.
He cries, it says.
Good.
I don’t want our prophet
to be immune from pain –
nor do I want God to be immune from suffering.
If they are going to be in it with us
they better doggone suffer with us
because suffering is a big part of life as we live it.

Grief.

I went to seminary when I was 24 years old,
and I am going to tell you a story
that makes me ashamed.

It was the summer after my first year in seminary
when we had to enroll in an intensive
clinical pastoral education program
in a hospital or prison.
It is almost a hazing kind of thing.
Everyone who has been through it
knows what the poor dupes are about to go through
but can’t explain it to them
even if they wanted to warn them.
The long and short of these programs
is to rub the innocent and naive seminarians’ face
in suffering, death, and powerlessness,
and for good purpose.

I was as naïve as any,
and less innocent than most.
I was also deeply into anesthetizing myself
with alcohol and drugs on a daily basis,
so my emotional life was already
a case study in mental illness.

That’s not the part I am ashamed of by the way,
that’s just a fact.

I did my training at New England Deaconess Hospital
in Boston, where I lived and went to seminary.

The first two weeks of the program
we were to don green scrubs
and work as a nurse’s aid in the morning
and be subjected to group therapy in the afternoon.
The idea was that we would get a view of the hospital
without any comfortable filters –
in the same way they would later also insist
we observe an autopsy.

As I was taking the subway to my first day
as a nurse’s aid, I suddenly realized
I had not been in a hospital since I was born –
other than to interview for the program.
Even though I worked in a mental health unit
the year before I went to seminary,
it was a self-contained wing of a hospital
and I had never had any association
with the physical illness part
of the medical establishment.

I felt kind of cool though,
in my baggy scrubs
and picture ID badge hanging around my neck.

When I got to the unit
it was 7 AM and a shift change.
The nurses were meeting
and someone told me to just walk around
and see if anyone needed anything.

Okay.
I lumbered down the hallway, like I do,
looking in rooms
where everyone was sleeping
and feeling grateful no one wanted anything.

As I turned a corner
I started to hear moaning.
The sound pulled me in
like passing drivers rubber-necking at an accident.
I stopped at the doorway
listening to a man with his back to me,
sitting on the edge of the bed
rocking back and forth,
moaning loudly.

I was frozen.
I didn’t know what to do.
Finally I stuck my head in a little further
and blurted out, “Can I help you?”

The man turned around
and he was bright yellow.
I gasped, turned, and ran down the hall.
That is what I am ashamed of.

I had never seen jaundice before,
and in fact, never heard of it.
All I knew was that this guy was yellow
and in pain,
and I was powerless.
So I ran. Yep.
My instinct was to run from pain,
and certainly to escape any sense of powerlessness.
As you might imagine,
there was quite a bit in that summer
for me to encounter and learn from.

Even so, two years later
I would be headed for my first job
as a newly ordained transitional deacon,
in the parish where I would eventually
be ordained a priest,
without ever having considered the fact
that I would one day be conducting funerals.

You might rightly wonder what I thought I was doing,
and looking back I cannot even explain it to myself.
But I was in so much denial about death
that I literally never gave a thought
to the liturgical activity around it.
Nor did we talk about funerals
in any class I ever took in seminary –
at least not any of the classes I actually attended.

So I tell you all of that,
to get to this:

I was not prepared
for the deep and pervasive presence of grief
in the life of a priest.

I apologize for being so personal,
but I promise it is moving us toward that story
from the Gospel of John.

Priesthood is an incredible privilege
for which I am deeply grateful;
and like any profession
it can be full of great joy,
powerful meaning,
and amazing abundance.
But as with any relationship
or circumstance
that includes the potential to love
and be loved,
priesthood is also a fountain of grief.

So many times of standing at the grave
of Lazarus, my friend,
with no ability to bring him or her back.

So many times of sitting with a family in sorrow
without the ability to comfort their pain.

So many times of preaching at the funeral
of people I have loved,
but unable to process my grief
with those who are grieving.

So many times of dropping granules of dirt
into a dark hole,
hearing my own voice
over the sound of earth hitting coffin.

I don’t even know if I should be telling you this,
as you and I may yet share such moments together.
It isn’t very professional of me.

But here is what happened.

All those years of grief piling up
unbeknownst to me,
unacknowledged by me,
unprocessed by me,
finally blanketed my life
in a heavy layer of depression.

I looked around
and everything I could see
was the grave of my friend Lazarus,
and he wasn’t coming out.
Unlike Jesus in that story,
and exactly like you,
I was, and am, powerless.

I tell you that,
not to invite your compassion or empathy,
and hopefully not your judgment or scorn.

Rather, to invite you to stand
at the front door
of your own grief and sorrow.
To invite us all,
to stand with Jesus at the grave of his friend,
in the moment of powerlessness
where we can do nothing but cry –
and sometimes we can’t even do that.

Why in the world
would I want to invite you to such a dark place?
Well, first of all, because it is a real place.

It is a real place all of us have visited.
Gathering as spiritual community like this,
should be a place where we can be real
about such things –
not just happy talk
and sunshine.

But in addition to being real,
I am inviting us to stand with Jesus
at the graveside of his friend,
because all of us have a lifetime of grief
we need to be mindful of
and do something with.

But it is not only grief
it is also powerlessness.
Whether you are a control freak
or imagine yourself to be pretty nimble and flexible,
powerlessness is a fearsome moment to stand in.

And yet, allowing ourselves
to stand within our powerlessness
will open us to more opportunities for healing
than any surgery,
or any pharmaceutical,
or any magic ever known.
The reason I have invited us
to stand here at the front door of our grief
and powerlessness,
is that it is also the front door
to the most elementary piece of spiritual wisdom
residing at the heart of Judaism,
Christianity,
and Islam.

Truly, the wisdom of our three Western religions
is rooted in that painful,
grief-filled moment of powerlessness.
Judaism and Christianity call it surrender, and
Islam calls it submission.

Every other element of spiritual wisdom
emanating from these three religions
is built upon the foundation of surrendering
to our powerlessness
, and in so doing,
experiencing a power greater than ourselves.

In fact, we cannot
and never will
encounter that power greater than ourselves,
unless and until
we do surrender.

That is just a fact.
It is the singular, indivisible fact of our tradition.
Unless and until
we can stand in the moment of powerlessness
and surrender,
we will not know
that power greater than ourselves.
Now that is bad news
if we don’t want to do it.

But it is good news
in that every single one of us CAN do it.
Powerlessness
and surrender
is an equal opportunity encounter –
it comes to all of us
sooner or later,
and sometimes with great frequency.

There is no trick to it
or easy method for doing it.
It is something we must simply practice.

It never seems to get any easier with practice,
but we can get better at recognizing
and submitting to those moments
if we do practice.

Holding hands,
sharing our grief,
and telling stories about moments of powerlessness,
are the ways we practice.

Being a community
in which we can tell the truth,
and talk the truth
and be real with one another,
is the best way to practice.

So this story from John,
whatever it was about way back when it was told,
is now a story about us.
It is about us,
and whether we will allow ourselves
to surrender to our powerlessness
and share our experiences of doing so.

It won’t bring Lazarus
or any of our other friends back from the grave,
but it will allow US…to walk out of the tomb.

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Filed Under: Sermons Tagged With: Death, grief, healing

Ash Wednesday 2017

March 1, 2017 by Cam Miller

I knew a woman in another city
who only attended church
on Ash Wednesday and Good Friday.
She grew up Roman Catholic
but had long since ceased to be a church-goer.
Neither her husband nor children were church-goers.
So she satisfied her liturgical desires
with the two grimmest events on the Church calendar.

I get it.

They are utterly authentic moments
that face mortality
in strange but compelling ways.

So, ”Happy” Ash Wednesday.

Remember that old Hallmark verse,
“This is the first day of the rest of your life?”
Well, on Ash Wednesday,
we can say this is last day of the rest of your life.
So happy Ash Wednesday.

Seriously, Ash Wednesday
is a reality-check on our personal mortality.
That is what it means when we say,
“ashes to ashes, dust to dust…”

It’s crazy really, this thing we do today.
What other organization or business in their right mind
would create an event around personal death awareness –
except a funeral home, maybe.
In a culture that denies death,
Ash Wednesday is very counter-cultural.
It is like watching the Muppets during the Super Bowl.

Ash Wednesday is designed
as an imaginative visitation to our own funeral.
What are they saying about you at yours?

What, at your death,
will be the measure of your life?

Although we cannot measure any
single human life,
because we touch more,
love more,
give more,
and influence more
than we will ever know…
what will they say about you at your funeral?

At my Dad’s funeral
all the speakers, unbeknownst to one another,
focused on the same word: “Integrity.”
What word might we coalesce around
at your funeral?

So today is a reality-check with our mortality.
We are going to die,
and when we do,
will our lives have been a
sacrament of loving
or a life of loving things?
Will we have been a sacrament
of things compassionate
or of things self-orbiting?

A sacrament remember,
is an outward and visible sign
of an inward and spiritual substance.

You and I are sacramental.
You are a sacrament.
We are outward and visible signs
of something,
and the question is what?

What are you
an outward and visible sign of?
What is the substance
that lives inside you –
but that that shows itself on the outside?

Designing your own headstone
is another great Ash Wednesday parlor game.
What will they put on it?

One of my all time favorite headstones
is in a magnificent old cemetery in Buffalo, New York.

It is a relatively simple headstone
surrounded by huge pretentious monuments,
but it reads simply: “Be right back.”

Is there a phrase,
or even a single word,
that your family and friends might emblazon
across your headstone?
Courage
Loving
Faithful
Bossy
Last one standing?

When they gather round after you are buried or scattered,
and your family and close friends are sitting together
eating all that good food,
what stories will they tell?

Which stories will they tell about you,
and what kind of picture will those stories paint?
(I hope my children remember to tell the story
about the time my older sister
locked me outside on the balcony – naked).
So Ash Wednesday is counter-cultural.
It is a moment to stop denying death;
to stop running on the treadmill of frenetic activity
that gives us the illusion
that life won’t go on without us.
It is a time stop the world and sit in church,
listen to some oddball ask us to
think about our own funeral…and then,
most peculiar of all,
to have ashes, the symbol of our nothingness,
rubbed in our face.

Wow, how great is that?

But seriously, how great is it?
Ash Wednesday is an amazing sign of health in our tradition.
It is an incredible gift we give ourselves
when we stop and consider our lives
in the context of our death.

It is in the face of our mortality
that we ask ourselves truly important questions,
and see our lives from an extremely different angle.

It is in the face of our mortality
that we can ask ourselves
how we want to change,
and what we want to do more or do better –
now that we have a little more time left?

So congratulations for being here, really.
It is not something that everyone is willing to do.
And yet…and yet, it is a deeply authentic moment
from which we can cull profound and intimate wisdom.

So good for you, for being here;
for doing this;
and for asking the tough questions
in the face of our own mortality.
“Happy,” Ash Wednesday.

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 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. 

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