Homily: The Tenth Sunday after Pentecost [July 28, 2013] Washington National Cathedral

 

            In the late 1980s I was a member of a clergy group who regularly went rock climbing together at Joshua Tree National Monument in the California desert.  We undertook this as a kind of low-rent outward bound program for ourselves.  Under the guidance of a camp director friend, we would travel to the desert, camp for two or three nights, and spend our days attempting easy, then moderate, then difficult rock climbs.  At night, after dinner, we would reflect together about the experience.

            Now I know this doesn’t sound like the most exciting possible way to spend a week in the autumn, but for me at least the rock-climbing was revelatory.  The camaraderie we experienced was perhaps the most important gift of that time. And extended visits to the desert always help me better understand the desert ethos of Christianity.  But what has stayed with me the most over the years was the spirituality of what we together learned there about ministry and leadership.

            When you try to climb a rock you learn several important lessons.  Here are two of them.  Lesson one:  there is always a way to climb even the most baffling and intractable rock.  Lesson two:  if you want to do that, you’ve got to deal with the actual rock you’ve got, not the rock you wish you had.

            Anyone who has done any rock climbing (or, I suppose, engaged in a sport like sailing or golf that uses the natural world) could tell you the same thing.  The truth is that, if you are attentive and patient enough, there is always a way to get up that rock.  The corollary is that the rock itself has no intention of changing or adapting to your wishes.  It is, as they say, what it is.  The first step to achieving your goal is to accommodate yourself to things as they are.  Mysteriously, once you let go of your fantasies of the ideal rock you’d like to climb and pay attention to the one you’re standing on, you can usually figure out a way to get to the top.

            You can see why this kind of exercise would be helpful for clergy.  When a priest is called to lead a congregation, the first thing she or he has to learn to do is appreciate is the actual reality of that congregation in its setting as it is.  A lot of clergy make mistakes through a simple inability to read the parish and the community they serve.  They bring ideas and programs that worked someplace else and try to establish them in their new place.  They are stunned and chagrined when their new parishioners don’t behave like their former ones.  Rock climbing helps one adapt to a real challenge in a real setting.  You’ve got to size up the situation you’re in and operate effectively in it.  That’s as true for climbing a rock as it is for running a church or taking on any kind of new work.

            But you can also see how a group of prayerful people (or people who aspire to being prayerful people) would find rock climbing of some deep spiritual import, too.  When people ask me what spirituality is all about, my first answer is always, “It’s about paying attention.”  Learning to read a rock—a piece of God’s creation—is very much like the life of prayer itself.  No matter how firmly we tend to believe the contrary, prayer is not about getting God to change God’s mind.  Prayer is about accommodating ourselves to what God is doing in and through us and the world.

            And this discussion of prayer and rock climbing helps me at least understand what Jesus is telling us in today’s Gospel, a section of Luke’s account of the “Sermon on the Plain” in which Jesus responds to his companions’ request that he teach them to pray.  The prayer that Jesus teaches them is the prayer we have come to call “The Lord’s Prayer”, and Luke’s version of it is very simple:

Father, hallowed be your name.

Your kingdom come.

Give us each day our daily bread.

And forgive us our sins,

for we ourselves forgive everyone indebted to us.

And do not bring us to the time of trial.

Think, for a minute, about the culture in which Jesus and his companions lived and operated.  The political culture was that of Imperial Rome, and in the official religion, Caesar was a god.  So the Roman religion embodied a series of rituals that were designed, essentially, to placate Caesar.  Prayer in that world was what we would call “supplication”:  please, Caesar, don’t mess with me or my family or my crops.  I’m your slave.  I’ll honor you if you’ll just leave me alone.

The local religious culture was that of Israel’s Temple, and while the God worshipped in the Temple was more benevolent than Rome’s gods, prayer with that God was essentially a protracted series of negotiations.  As the Psalms demonstrate, you could pray to Israel’s God with passion and authenticity, but at bottom the relationship was still somewhat distant and formalized.

Without wanting to sound presumptuous or blasphemous about it, we might say that the Lord’s Prayer is the spiritual equivalent of rock climbing.  Unlike Roman religion, this is not abasement before a royal power figure.  After all, the prayer begins with the word, “Father”.  And unlike the Temple cult, Jesus’s prayer is not a negotiation.  In some ways it forms us more than it instructs God, asking that God’s purposes be fulfilled, that we might have enough to meet our needs, and encouraging us to exemplify two of God’s greatest attributes, forgiveness and compassion. 

When he has finished teaching his companions to pray, Jesus leaves them empowered to understand what God is up to in the world and their lives.  God’s purposes are going forward.  Help us love those purposes, not what we want for ourselves.  Give us the bread we need to make it through this one day.  Help us forgive others and ourselves.  And save us from things that we cannot endure.  This is a prayer about accommodating ourselves to what is.  Once we have seen and attended to what is, we can turn our attention to what should and might be, always recognizing that just as the rock is what it is, so are God and God’s world.

Prayer is like rock climbing.  God will help us make it up life’s rock. Our task is to attend to life and accept it on God’s terms. It’s a struggle when we want that rock to be something other than what it is.  It’s a struggle when we want life to be something other than what it is. It goes a whole lot easier when we learn to want what God wants us to want.

Jesus ends his teaching on prayer in today’s Gospel with these words:

Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? Or if the child asks for an egg, will give a scorpion? If you then . . . know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!

When Jesus calls God “Father” he is letting us know that prayer is essentially a relationship.  You wouldn’t give your own kid a lizard when he asked for a sandwich, so you can expect that God will forgive and bless you when you bring your pains and sorrows and hopes and joys to the table.  “Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you.” No matter how recalcitrant it seems, that rock will always give you a way to climb it. No matter how scarce your life and surroundings might seem, there is bread at least for this one day. No matter how many mistakes you and those around you have made, all are forgiven.  That’s the way God and God’s world finally are. So let’s learn to pray as Jesus prays. If we accommodate ourselves to God’s way of seeing things, life will be radiant, and there will always be more than enough. Amen.

           

Homily: The Eighth Sunday after Pentecost [July 14, 2013] All Saints, Pasadena

"Just Who Is That Lying in the Road?"


I'm Gary Hall, and I used to work here.  I now live and work in Washington, D.C.  And I must say that it's a great comfort to me to live in a city that is so much like Hollywood. Some of you who remember me from the years I was on the staff here (a steadily decreasing percentage of you, I'm sorry to say) may recall that I started off my adult life wanting to be a comedy writer. It won't surprise you when I say that, to me today’s Gospel, the Good Samaritan story [Luke 10: 25-37], has always had the structure of a joke--you know one of those "a priest, a minister, and a rabbi go into a bar" kind of jokes; except that in this one it's a priest, a Levite, and a Samaritan.  A priest, a Levite, and a Samaritan are playing golf.  A priest, a Levite, and a Samaritan are in a boat.  A priest, a Levite, and a Samaritan are shooting pool.  You get the idea.

When I was in seminary in the 1970s, the idea of seeing Jesus as a stand-up comedian was in vogue among New Testament scholars for about 15 minutes.  Even though I loved both Jesus and comedy, I was never really attracted to this idea.  But I must admit that some of the sayings would make more sense if punctuated by a rim shot.  Just as comedy gives us a new perspective by throwing us off base, Jesus's parables often work the same way. You think you understand the way God works?  Listen to this story . . .

A Levite (that is, a person trained in interpretation of the scripture), a priest (that is, a person who presides at holy rituals), and a Samaritan (that is, a foreigner, not much higher than a leper in Israel’s social structure) are walking down the road.  They see a man who has been beaten up and robbed lying in the middle of it.  The priest crosses to the other side of the street and keeps going. The Levite does the same.  The Samaritan stops, attends to his wounds, takes him to an inn, and provides for his lodging until he gets better.  What makes this story sound like a joke on its own terms, of course, is that the "outsider" does the right thing.  When confronted with an actual suffering person, the two religious professionals act like they've never even heard of the Bible.  It's only the outsider--the Samaritan, a person with the wrong social pedigree and religious ideas--who acts like--well, like a Christian person.

Jesus's closing question ("Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?") has made generations of preachers and commentators talk about the story as if it's essentially about the choices made by the three people walking on the road.  I don’t think Jesus wants us to think about the three passers-by. I think he wants us to think about the man lying helpless in the road.

Like the priest and the Levite, most of us don't want to regard the person in the road for very long. We will do anything to make this parable about an ethical dilemma so that we won't have to contemplate what it means to be sick and near dead, lying helpless. Preachers love to talk about the three passers-by, and we love to identify with those men, because we all want to think of ourselves as people in control, as men and women with choices. But our being in control, our having choices, is always at best a temporary condition.  When you're an infant or a child, you are not in control. When you are aged or sick or disabled or incapacitated you don't have a lot of choices. When you are oppressed, depressed, lost and alone you don't have many options.

None of us wants to think of ourselves that way for very long. We want to live our lives confident that we will always be in the driver's seat. So when we hear this story our thoughts immediately turn to the people who can do something, and they turn away from the one who is totally dependent on "the kindness of strangers". But if we are listening to Jesus attentively, if we think about this story more like patrons in a comedy club and less like pew-sitters in a church, we just might get that the story really is about the one person in it who cannot do anything to help himself at all. He's a man beaten up, left for dead, and lying in the road.  After all, the story begins, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers." As uncomfortable as he makes us, this man is the main character in the Good Samaritan story. We should think, if only for a nervous minute, about him.

So just who is this person?  I have two thoughts about who he might be and how things might really be for him.

Thought one is that the man lying in the road is you and me. Now I don't like to think of myself this way.  Doing so certainly does not flatter my best image of myself.  Hey, I'm a cathedral dean!  I hold advanced degrees.  What do you mean, saying I'm helpless?  How can Jesus be comparing me to a man lying near dead in the road?  Couldn't he at least be a man with a Ph.D. lying near dead in the road?

The first truth is that, despite our many illusions about ourselves, all of us are vulnerable, fragile creatures.  No matter how affluent, how accomplished, how healthy, how comfortable we might be, each of us is potentially that person lying in the road.  An illness, the death of a loved one, the loss of a job, the ending of a relationship, taking the wrong side in an argument--any of these events can land us in what my friend the writer Nora Gallagher (who has herself experienced serious illness) in her new book Moonlight Sonata at the Mayo Clinic calls "Oz", a place you enter when you get sick or lost, a zone where you realize you are up against it and that the priests and Levites of this world really don't want to have very much to do with you now. Most of us get through life keeping the idea of our vulnerability at bay, and because we can't entertain the thoughts of our own potential disability, we don't want very much to do with people who remind us that we too might end up in a wheelchair, on chemotherapy, in prison, on the street.

Therefore, thought one is that in directing our attention to the man lying in the road, Jesus is asking us to see ourselves as we are:  fragile, vulnerable creatures who are always just a step away from losing it all.  We have come to think of health and freedom and agency as our basic condition.  Jesus knew better.  Even at the height of his popularity as a healer and a teacher, he knew that Calvary was just around the corner.  It was partly that knowledge that made him open to the suffering of the outsiders, the sick, the bereaved, and the lost. Only when you acknowledge your own vulnerability can you respond to it authentically in others.

That's thought one. And here's thought two:  Just as the one lying in the road is vulnerable, so also is that person loved. If our individualism prevents us from seeing our fragility, so does it also keep us from grasping our real worth.  In the culture of late Capitalism which we all inhabit together, you only have value commensurate with your purchasing power. One reason why so many Americans are so insecure is that at bottom we think our worth is a function of our relative affluence. Nevertheless:  even though most ignore the one lying near dead, there still is One who sees and cares and acts.  As dire as his situation may be, the one in the road is not alone.  His value has nothing to do with his net worth. There is someone in the story who is with him and for him.  In this tale that one is the Good Samaritan, a parabolic stand-in for God. Do you want to know what we are like?  Look to the wounded person in the street.  Do you want to know what God is like?  Look to the Good Samaritan.

Like all of his parables, the story of the Good Samaritan is Jesus’s way of showing us our real situation in the universe.  We are both worse and better off than we think. This story asks that you see yourself as you really are, and that you love yourself as you really are. You have real value. There is some One who knows and loves and values you beyond any human frame of reference. Realize that in your fragility and vulnerability you are like everybody else. They have real value, too. Reach out in compassion and forgiveness and humility and you will meet the One whose love and justice and grace sustains the creation.

You do not have to be healthy or powerful or successful to be loved.  There is someone who knows you and loves you as you are. That one loves you always, even and maybe especially when you are lonely and broken and lost. There is someone who is ready to see you, pick you up, and help you on to the next stage of love and life.  That one is here and available now in this community among us as we gather at this table.  That one loves you.  That one loves me.  That one loves us all.  That's the Gospel truth.  And I'm here to tell you it's no joke.  Amen.

Homily: The Sixth Sunday after Pentecost [June 30, 2013] Washington National Cathedral

            “When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem.” Today’s Gospel recounts a turning point in the life and ministry of Jesus.  Up to this moment, he has lived and worked in Galilee, far from the center of things, and he has been known primarily as a healer and a teacher:  crowds come out to him because he can touch them and make them well, and his parables and way of life provide a glimpse into the way God wants things finally to be.  But now, as Luke tells us, “he set his face to go to Jerusalem.”  Jesus will leave his native area and go into the center of religious and civic life.  Jesus sets his face to go to Jerusalem both literally and figuratively.  He’s going to the capital city, and he’s taking his critique to the heart of Roman and Jewish life.

In our own capital city, this past week has been a time of triumph and of tragedy.  On Wednesday night hundreds of people gathered here in the cathedral’s nave to celebrate the two Supreme Court decisions overturning the Defense of Marriage Act and California’s Proposition 8, both victories for all of us who support marriage equality for Lesbian, Gay, Bisexual, and Transgender people as both a civil and religious right.  It was a joyful night, full of laughter and tears as those who had suffered so much discrimination savored a cultural and legal turning point in our shared march toward justice.

But if Wednesday was a day of triumph, Tuesday, the day before was a day of tragedy.  On Tuesday the same court that extended marriage equality effectively gutted the central provision of the landmark Voting Rights Act.  On Tuesday I found myself as dejected as I would find myself elated on Wednesday. The Voting Rights Act was passed in 1965, when I was in high school.  Its passage—indeed, the whole Civil Rights Movement—was part of the process by which I came into the life of the church.  I remember what that movement achieved and what that achievement cost.  I remember its adversaries:  Lester Maddox and George Wallace and Bull Connor.  I remember its martyrs, too:  Medgar Evers and Emmett Till and Johnathan Daniels. So even though I’m a white person, the Civil Rights movement is precious to me because my youthful participation in it brought me into contact with Christians, and those relationships drew me into the church.

When the news of the decision came down on Tuesday I thought, “I can’t believe I live in a country that has turned back a signal victory of the Civil Rights movement.”  And as I struggled to make sense of this news, I remembered a passage from Ralph Waldo Emerson’s journals I had read in graduate school when I was writing my dissertation on him.  Emerson lived in Concord Massachusetts in the 19^th century. In the years before the Civil War, the Congress passed what’s known as “the compromise of 1850”: in exchange for admitting California to the Union as a free state, Congress also enacted the Fugitive Slave Act, a law that made it a crime to give shelter to a runaway slave, even in the northern free states.  As you can imagine, those opposed to slavery were outraged:  average citizens had to decide whether they would uphold or break what they felt was an unjust law.  Here is what Emerson had to say about it:

This is not meddling with other people’s affairs,—this is other people meddling with us. This is not going crusading after slaves who it is alleged are very happy & comfortable where they are . . . but defending a human being who has taken the risks of being shot or burned alive, or cast into the sea, or starved to death or suffocated in a wooden box, taken all this risk to get away from his driver & recover the rights of man. And this man the Statute says, you men of Massachusetts shall kidnap & send back again a thousand miles across the sea to the dog-hutch he fled from. And this filthy enactment was made in the 19th Century, by people who could read & write. I will not obey it, by God. [Ralph Waldo Emerson, Journals 1851]

“And this filthy enactment was made in the 19th Century, by people who could read & write.”  What would Emerson say about a similar decision made in the 21^st century by people who can read and write, too?  As the great John Lewis, the Georgia Congressman who was beaten almost to death twice during the Civil Rights struggle said in response to Tuesday’s ruling,

The Supreme Court has stuck a dagger into the heart of the Voting Rights Act. Although the court did not deny that voter discrimination still exists, it gutted the most powerful tool this nation has ever had to stop discriminatory voting practices from becoming law. Those justices were never beaten or jailed for trying to register to vote. They have no friends who gave their lives for the right to vote. I want to say to them, Come and walk in my shoes. [John Lewis, Washington Post, June 25, 2013]

Now before you begin to think that this is another instance of the dean going all political on you, think what it means for us to be followers of Jesus, a man who set his face to go to Jerusalem.  We are a public church, and public churches cannot be neutral where issues of justice are at stake. Jesus goes to Jerusalem not out of anger but out of compassion.  Jesus goes to Jerusalem because he stands with and for those who are up against it.  Jesus goes to Jerusalem because the God he calls his Father is One who loves and blesses and accepts everyone as they are and desires that all God’s creatures have love and have it abundantly.  Jesus does not go to Jerusalem alone.  He calls us to go with him.

Following Jesus as he sets his face to go to Jerusalem is part of what it means to be a Christian.  So along with Emerson, I have no choice but to call Tuesday’s decision rolling back the heart of the Voting Rights Act “a filthy enactment”.  That it was made in the 21^st century by people who could read and write and who know better makes it not only filthy but shameful.  We go with Jesus to Jerusalem because we are called to love our neighbors as ourselves.  Christianity has never been only about our own personal, private piety. We go with Jesus to Jerusalem because we are called to love our neighbors as ourselves.  If we are really following Jesus, we try to care as much about the sufferings of people we don’t know as we do about our own children and parents and spouses and friends.  And the way you care for people you don’t know is by establishing justice.

If we are really following Jesus, we try to care as much about the sufferings of people we don’t know as we do about our own children and parents and spouses and friends.  And the way you care for people you don’t know is by establishing justice. We must together call on Congress to restore what the Court has taken away.  We must defend and rebuild the Voting Rights Act.

 “When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem.” Jesus went to Jerusalem knowing what it would cost him. So did the Civil Rights leaders make that same journey to Selma and Montgomery. Listen to what Jesus says to those who would follow: 

As they were going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." [Luke 9:51-62]

            I’m sure there were people in the Jesus movement who wondered why their leader was taking this step.  They knew him as a healer and a teacher, and now here he was entering the public arena.  Christianity has never been entirely about private suffering or personal joy.  It’s always been about our public, social struggles as well.  Thus Christianity has always engendered resistance.  The earliest Christians were persecuted largely because they dared to care for the poor, sick outcasts of the Roman world.  Christians have been martyred over time because they challenged the powers of their own day.  Christians are persecuted around the world even today because they dare to make their private compassion a public virtue. 

            As we exult in the joy of victories for our lesbian and gay brothers and sisters, we must also weep with the pains and losses of our brothers and sisters of color. Racism is an insidious disease from which none of us—no matter how good our intentions--will ever entirely recover.  If you don’t believe me, just ask Paula Deen. In following the One who set his face to go to Jerusalem, let us as the community that embodies his love and purpose set our faces to go there, too.  Let us, with Jesus, stand with and for those who are up against it.  Let us, with Jesus, hold ourselves to account as we seek to live out God’s values in a broken world. 

Let us go to Jerusalem with Jesus full of the joy and hope that brought him there.  Foxes have holes, the birds of the air have nests, and you and I have each other as companions on this wonderful journey of justice and love and grace.  Today we both rejoice and lament.  Tomorrow we take up again the work of standing with Jesus and God for those whom Jerusalem (or Washington) would oppress.  Jesus set his face to go to Jerusalem, and we must go there with him. Let us, together, clean up and reverse this filthy enactment.  That will be hard work, but it will be a joyful and transforming journey, too. Amen.