sermon on Acts7:55-60; 1Pet2:2-10; John14:1-14
If your faith is going to get you killed, you might like to anticipate it and know why. That’s just one question of life’s trajectory as followers of Jesus in the surprise our first reading presents.
In Acts, we heard the very end of a story. Not even catch-as-catch-can to pick up in the middle of things, the lectionary drops it, leaving us with a shocked “what-the-heck-caused-that?!” No sooner had Stephen opened his mouth than the mob was dragging him out to stone him to death. It’s violent, and jaw-droppingly, abruptly so. You can’t even avert your attention, it hit so suddenly without the rest of the story.
As it happens, Stephen seemed ready for it, even if we weren’t. Our snippet gave practically no indication of what led to his tragic fate. From this ending, Stephen is identified as the first Christian martyr, usually meaning the first to be killed for following Jesus. Now, if one can evidently be brutally lynched not only for being Jesus but for following Jesus, we might want to back up to figure out why to anticipate that.
Last week, I mentioned how—in spite of their best intentions—the food pantry of the early Christian communists wasn’t running fairly. Chapter 6 of Acts described ethnic discrepancies that meant certain widows weren’t getting their share in the daily distribution. Without explaining too much dynamics, it’s as if German-heritage Lutherans like me neglected responsibility to Scandinavians for somehow considering them inferior or secondary. (Nevermind that—both in Acts and our own history—things continued to spread exponentially past those kind of restrictive confines, since the Holy Spirit always plans beyond the stubborn barriers we erect).
Besides the first problem of dumb injustices of ethnic boundaries, it also turned out that the core group of 11 (or 12) apostles who had been closest to Jesus said they were too busy to worry about the food pantry, saying they had to preach sermons so others needed to be found to staff the pantry.
That’s where Stephen came in, as the central one along with six others hired or commissioned to be deacons. It’s a word literally for “waiter,” for one who serves food. (We’ve continued to use the term for distinctions in church. Last summer at the ELCA Churchwide Assembly it was adopted as the term for official roles other than pastors. Pastors are responsible for Word and Sacrament, while deacons are those officially involved in Word and Service categories of ministry.)
Like that, Stephen is chosen with Philip and five others especially to serve food. But no sooner were they in the role than Stephen wound up a preacher anyway. This pattern is consistent in the book of Acts and is kind of funny. I mentioned in Bible discussion a couple weeks ago that, even though we know this book as “Acts of the Apostles,” it could better be called “Acts of the Holy Spirit,” since she’s constantly undoing the Acts the Apostles have done!
In this case, the apostles said they had to focus on sermons so somebody else should serve food. But Stephen got put on trial and needed to defend himself, and so the guy selected for food service wound up chosen by the Spirit to preach the longest sermon in the whole book of Acts. In the chapter after this, another deacon, Philip, ends up fulfilling Jesus’ words about being witnesses to the ends of the earth as he preaches to an Ethiopian eunuch.
So much for the apostles trying to stake out their turf or for Peter’s central place in charge of the church’s hierarchy! We constantly learn that the Holy Spirit isn’t too interested in the center, much less who thinks they’re in charge, but keeps pushing to edges of new beginnings.* Stephen’s sermon proclaimed that humans all too often reject as unpopular how God has chosen to act. As if to prove his point, they kill the messenger.
For the original question of what got Stephen killed, what prompted the unleashing of this aggression against him, a basic answer is that he was trying to take seriously what faith meant in following the God of Jesus.
Maybe more to the point for us, the model isn’t that you should be getting folks so ticked off they want to crush you. Though his words commending his spirit to God and responding to the hatred with a prayer for forgiveness echo the model in Jesus’ own crucifixion, Stephen’s faith isn’t just for the ending. Though we might wonder if we’d be ready to die faithfully, it’s also good to practice long before the end. Stephen is a martyr in the fuller biblical sense, not merely for getting killed, but as a witness, that commending your life into God’s care is the greatest power. The rejection and being driven out by people cannot rupture that relationship, since nothing can separate you from the love of God in Christ Jesus.
This week I happened across an essay from Luther suggesting when frightened or attacked by anything—not just an angry gang—to resist by saying, “No, you’ll not have the last word!…If you can terrorize, Christ can strengthen me. If you can kill, Christ can give life. If you have poison in your fangs, Christ has far greater medicine.”**
And yet, maybe we need to step back a bit. If you’re not awaiting a moment when a mob will seize you and drag you out of town, if testifying by confronting heresy isn’t really the epitome of what seems to matter about faith, if your main question isn’t really even whether God’s love is stronger than death, if it’s not so much about standing firm in the face of horrible fears for some ultimate ending, then you may instead have questions about getting to the middle of the story.
That pairs with our Gospel reading. In fact, it’s almost directly what Thomas asks and another Philip reiterates, a question not so concerned about the final endpoint but about the meantime, the middle of the story. Thomas says it this way: “Jesus, we don’t know where you’re going, so how can we know the way to get there?” It’s tough to arrive at your destination if you don’t even know which roads to take.
But Jesus doesn’t reply with pointers to start those disciples down the right path of living a bit more faithfully. He doesn’t say, “Well, why don’t you try to be nicer to your family? Maybe you should gossip less? Or isn’t it about time you check the list of volunteer opportunities to see where your skills could be helpful?” He doesn’t ask what injustices you’re confronting and certainly doesn’t prompt, “So…how are you doing on your goals and five-year plan?”
In a way, we like those sorts of mileposts to measure progress, though. We might not feel so saintly as Stephen, but certainly must be doing better than the murderous mob. When things aren’t going the direction we’d want, we perversely even like those directional indicators for offering blame, even when it lands back on ourselves for straying from the straight and narrow, or failing to make the improvements we’d intended.
Instead of giving directions, though, Jesus says I AM the way. Now, that’s not as Jesus himself is directions or instructions or measurements of comparison. Neither is it that he is a means to your end, as if he’s the rocketship you climb aboard for a ride to heaven. No, Jesus is saying: don’t try to get elsewhere because I’m already with you.
That’s still not satisfactory for the disciples, though. This other Philip asks for something else: “Show us God and we’ll be satisfied.” Jesus says, that’s what I’ve been showing you this whole time, throughout the story! Don’t go looking for something different, waiting for more spiritual sensations, wandering off after shiny new and improved-ness, expecting you’ll get it all figured out, all mapped out. I bring God’s presence for you, Jesus says. And just after this he says, when I’m not here, you’ll have my Spirit. God always with you! That’s what you need! That’s it.
Yet that brings us even further back. If we aren’t confronting the ultimate end like Stephen, of needing to declare faithfully that our lives are in Jesus’ hands, and if like Thomas and Philip we’ve received the assurance that Jesus is with us even though we’re not sure where we’re headed or how to place our next steps, then that brings us all the way back to the first verse from 1st Peter: “Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation, tasting that the Lord is good.” Like newborn infants, you are nursed and nourished and nurtured and raised by this mothering God’s goodness. Commending your life into God’s care or committing to God’s pathways isn’t something you even need to do because you are carried already and always in God’s arms, sustained by God offering herself for you, from giving you birth, through life, beyond death, to new beginnings.
That’s tenderly wonderful good news, but it also comes with an ongoing awareness: you may wish it were so quick and simple as going down defiantly in a blaze of glory, with a heavenly vision as you’re confidently facing foul villains. But faith isn’t about Stephen’s ending. Even he witnessed that the Holy Spirit continued to abide with him. His life was already and always in Jesus’ hands. Neither, then, is this about changing your path, about needing to reorient your life. I find the term “followers of Jesus” generally helpful for us these days, but that isn’t trying to indicate that you’re following Jesus off elsewhere. He is with you.
Yet for this elusive assurance to be most effective, you probably need constant doses of it. If you’re longing for the pure, spiritual milk like newborn infants, a newborn nurses like eight or a dozen times per day, right? At best, you’re getting communion here and tasting that good gift from God once a week. Not that being away from here removes you from God’s maternal, eternal care or excludes you from God’s embrace. Far from saying that at all. But if you have to wait a week, you’re probably starving, longing, bawling and crying out, or just feeling so faithfully vulnerable, in desire for another feeding of this pure, spiritual milk to fill you with what you need to live, to satisfy your spirit, and revive your growth.
So, to continue to nurse and nurture you for the days ahead, here’s once again the assurance: you are a beloved child of God and nothing can separate you from that. And why don’t you turn an become surprising preachers for each other. Make the sign of the cross on each other’s forehead with those words: you are a beloved child of God and nothing can separate you from that.
* See Justo Gonzalez Acts: The Gospel of the Spirit on these observations
** Luther’s Works, vol43, p128 “Whether One May Flee from a Deadly Plague”
I believe there are worthwhile reasons Jesus refers to God the Father. But today some of those reasons are offset by Mothers’ Day, which gives us good reason to hear this passage with its very Father-heavy language instead in a motherly way:
The holy gospel according to John.
Glory to you, O Lord.
[Jesus said,] “Do not let your hearts be troubled. Believe in God, believe also in me. 2In my Mother’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4And you know the way to the place where I am going.” 5Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Mother except through me. 7If you know me, you will know my Mother also. From now on you do know her and have seen her.”
8Philip said to Jesus, “Lord, show us the Mother, and we will be satisfied.” 9Jesus said, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Mother. How can you say, ‘Show us the Mother’? 10Do you not believe that I am in the Mother and the Mother is in me? The words that I say to you I do not speak on my own; but the Mother who dwells in me does her works. 11Believe me that I am in the Mother and the Mother is in me; but if you do not, then believe me because of the works themselves. 12Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Mother. 13I will do whatever you ask in my name, so that the Mother may be glorified in the Son. 14If in my name you ask me for anything, I will do it.”
For the Word of God in scripture, for the Word of God within us, for the Word of God among us, thanks be to God.
sermon on Psalm23; 1Peter2:19-25; Acts2:42-47; John10:1-10
Jesus gives a great purpose statement today: “I came that they may have life and have it abundantly.”
Yet it makes us ask, what does he mean? What qualifies (or quantifies) as abundant life? Is it about longevity, as if the number of years is what makes life abundant? Do you imagine it’s having abundance in your life, of food on your table and square footage of your dwelling space and of possessions? Or is abundance in satisfaction, in enjoyment, in feeling accomplishment? Might the abundance of life come in relationships, in types of friends or delight in family? More, is it abundant through relationship with God?
We don’t need to guess at understanding what Jesus might mean by living abundantly, since each of our Bible readings today hits on considerations of abundant life, to give a sense of what Jesus wants for you.
Let’s start with the 23rd Psalm, since that is such a definitive statement of our faith and hope. We sang before, but join in if you know these words:
The LORD is my shepherd, I shall not want; he makes me lie down in green pastures. He leads me beside still waters; he restores my soul. He leads me in paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil, my cup overflows. Surely goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of the LORD forever.
We may hardly need say or reflect on more for a vision of abundant life than those beloved words. God abides as your Shepherd. Goodness chases after you so you lack or want for nothing. God guides you to calming waters and lush fields of peace and plenty. Even when life itself seems threatened in deadly dark valleys or by the presence of your enemies, you are comforted and safely kept in house of the Lord.
Still, as true and meaningful as those words are, we can’t stop there, because I don’t want you left thinking abundant life amid this faith of ours is just about you and Jesus, through your good times or troubles you endure or in some eternal heavenly home sense. As much as Jesus is your Good Shepherd and you are a sheep, you are a sheep of his fold and lamb of his own flock. You aren’t alone, but are among a gathering of sheep. And, as Jesus will go on to say later in chapter 10 of John’s Gospel, he has “other sheep that do not belong to this” group. It can’t be individualistic. We need to look broader and recognize more to understand what Jesus intends for abundant life.
To begin considering God amid our relationships, let’s take a fairly negative example. You may have been squirming in your seats during the reading from 1st Peter, and Joyce didn’t much seem to enjoy reading it or calling it “Word of God, Word of life.” You may have been protesting and arguing in your minds about unjust suffering. I concur that there’s much disagreeable there. This is the sort of passage the lectionary normally skips past without giving us a chance to confront it. In this case, what we didn’t hear makes it worse, since this lectionary skipped the first verse of the section, which began with addressing “slaves, accept the authority of your masters,” even if they’re too harsh. Yikes! Probably worse still, the next verse after our reading says, “Wives, in the same way, accept the authority of your husbands.” Double yikes! This among verses that commend enduring abuse and beatings!
We must quickly declare how wrong this is, but we first have to pause with an odd caveat. The author of this letter is trying to make sense of what the resurrection means, including in the course of life’s difficulties, and in some way understands that suffering is not the opposite of abundant life. 1st Peter says our worst difficulties in relationships don’t necessarily cut us off from abundant life.
Using suffering in service of life by breaking oppression was the method of Martin Luther King and the civil rights movement. Dr. King cited exactly this Bible passage, realizing that “unearned suffering [can be] redemptive. Suffering…has tremendous educational and transforming possibilities.” He liked to say, “The tension is, at bottom, between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory, it will be a victory not merely for [African Americans], but a victory for justice and the forces of light. We are out to defeat injustice [he said] and not white persons who may be unjust.”* That’s a message of striving through intentional suffering on behalf of abundant life, that one side can’t win alone (as violence presumes). True victory for life needs to be shared by both sides. In Dr. King’s example of nonviolent resistance, it may make sense to commend that pain should be endured.
But we have to admit 1st Peter isn’t really talking about that. When this letter says that enduring unjust and unmerited suffering at work or in family relationships means you have God’s approval, that’s mostly wrong. God may be on the side of people suffering and hurting, but if the letter means that God approves of being abused, that is wrong and it is terrifyingly wrong. This passage has been used to perpetuate domestic violence. In another example, there have been some awful racist offences at St. Olaf College in recent days, and 1st Peter’s model would be that those students in positions of weakness should just put up with insults, humiliation, denigrations, or threats. That should not happen. That is not commendable. It’s not godly. That is not abundant life.
Almost every source I read this week declared the need to understand this writing in its ancient context, that slaves and wives and children were property controlled by the authority of a man, that that society was shaped and limited by their economy—a word literally meaning the household order. But that doesn’t make it okay. 1st Peter has some very faithful and wonderful things in it, but this is just plain wrong. It’s wrong about Jesus, wrong about society, wrong for us.
As a counter-example, Paul’s writings were in the same ancient context but refused to endorse that economic or household order. He undid slave/master hierarchy to invite them to live as brothers (see Philemon). He saw marriages as a mutual relationship (see 1Cor7). In Paul’s understanding, “there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” and none should be treated as patriarchal fathers, because we are all counted as offspring and heirs to inherit God’s promise (Gal3:28-29).
So 1st Peter can’t just say that we need to put up with oppressive and abusive relationships or forms of society, because Paul rightly recognized that what Jesus was doing and is still doing for the sake of abundant life is to reshape our relationships and to confront unjust authorities, whether they be in economy, family, religion, school, government, or anywhere. The example of Jesus is not that he passively submitted to being killed but that he chose to risk his life confronting injustice, and even that not as a suicide mission but with God’s further insistence on life over death. Like Jesus, it may be worth confronting powers for the sake of abundant life. And in that way, amid suffering, you may trust that God intends something other than your pain.
Let’s move from a difficult passage to one that seems more obvious in its abundance. The reading from Acts is the same chapter as the Pentecost story, with the Holy Spirit is creating faith in crowds of new followers of Jesus. This is portrayed as the very early infant church. Just as 1st Peter was trying to figure out, then, what it means to live as the church, to live after Easter, how to encounter continuity of life in this world even while believing it is forever changed by the resurrection, that’s what the community is working on in Acts, too, trying to figure out what this way of life means. In this short reading, there are a couple ways they encounter the abundance of life: they study, they join in prayers, they eat meals together.
Oh, and they’re also communists. This is a way of seeing the abundance of life, that we have enough to share, that it can’t really be abundant if we imagine it needs to be hoarded, but is best when offered for all. Yet this idea of sharing everything in common, of selling possessions in order to distribute the proceeds as anyone had need has been rejected by plenty of folks, as it’s almost as harmful as passive suffering in 1st Peter. Yet even as we’re skeptical about difficulties of living communally, and even as that ancient community struggled with it—where some wanted to keep their own things and where within four chapters the food pantry wasn’t running fairly—still we do practice this. We practice it in our offerings, bringing what we have, to share life in so many ways for our community (like helping the homeless) and around the world (like funds for ELCA World Hunger and welcoming refugees). We should note this is what happens with our taxes. Those funds are for sharing a common good larger than what we could possess or accomplish on our own. That is a vision of abundant life.
Besides financially, in another aspect of being part of the flock and sharing in this community, I had the privilege of hearing celebrations from Mary Rowe this week, of delight in the care and support and generosity of this congregation as she is recovering from her knee surgery. Now, being cooped up at home, stuck on pain medications, and wondering when she’ll be back into normal routines may not sound exactly like abundant life, but as she shares the joys of this community, Mary recognizes it. This is the koinonia, the fellowship, the sharing, the communion that binds us together in this meal today, and that finds expression as our lives commune and become one with each other.
Finally for our discernment about finding abundant life are Jesus’ words. He offers a strange image: I AM the gate. It’s easier to picture Jesus as the Good Shepherd, who will rescue you from trouble and carry you on his shoulders. Or as the Shepherd of the sheep who leads us and guides us together as a flock. But here Jesus also says he’s a gate. That’s an odd idea.
First, it makes us wonder whether we’re trying to get in or out. Is he a gate that protects us from marauders and harm? Or is he the way out from being trapped up so we can find freedom in green pastures of plenty? He says both: “Whoever enters by me will be saved, and will come in and go out and find pasture.”
Perhaps we need both sides of that. We see that church is not about being insiders who disparage outsiders. There’s nothing exclusive about those in the church as better or more blessed. We’re not here to hunker down and shut the world out. And yet we do come in through the gate for a message of salvation. We need a word unlike the bad news that surrounds us, we need the peace the world cannot give. We need the reassurance of resurrection, that life in Jesus wins, that those injustices and pains and fears of scarcity and all that threatens or breaks us apart do not and, in the end, cannot define, confine, or conquer us and our world.
Instead, trusting the message of life that is stronger than death, trusting in Jesus who submitted to death in order to burst through it and undo its powerful grip on us, proclaiming that that is our reality, too, that nothing can stifle this goodness, we go out through the gate of Jesus to his world. We go out to share that good news. We go out to confront the nastiness. We go out to share our life abundantly. We go out to enjoy the blessing that nothing will steal that from us, nothing will be able ultimately to destroy God’s goodness. Life in Jesus is for all for always. We go out, because through him, we recognize life more abundantly. Alleluia! Christ is risen!
* “An Experiment in Love” in Testament of Hope, p18
With Thanksgiving for the Life of Roger Duane Kinson
15 August 1929 + 24 April 2017
Psalm23; 2Cor4:16-5:5; John17:1-13
Grace to you and peace from God our Father and the Lord Jesus Christ. Amen
I want to thank Pastor Elisa for the opportunity to be here. I used to be Roger and Nancy’s pastor. Now I’m just a twerpy sneaky evangelist. In that way, I want to add on to the very fitting Bible readings Nancy chose to add one more from the Gospel of Matthew:
A centurion came to Jesus, appealing to him and saying, “Lord, my servant is lying at home paralyzed, in terrible distress.” And Jesus said to [the foreign commander], “I will come and cure him.” The centurion answered, “Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it.” When Jesus heard him, he was amazed…And to the centurion Jesus said, “Go; let it be done for you according to your faith.” And the servant was healed in that hour. (8:5b-9a, 13)
In the good ol’ days, before I became a twerpy sneaky evangelist, Roger took me to my first Badger football game. I’d never been to anything more than high school games, and I’ll also admit I’ve only been to one game since then. That might reinforce my status for Nancy as a “scrawny young goofball.” I didn’t know what to expect of the game or the experience, but Roger was so organized and ready on all the details. He knew when we needed to leave, what route to take, where to park. Those may seem small, but it impressed me at the time (though I was also a bit nervous as his big Lincoln went barreling through traffic). Once we were inside Camp Randall, he was pointing out all kinds of things I would’ve missed otherwise—what plays were happening, who was running where, what went on between downs. The man knew his football. He was also grandfatherly enough that while he was directing my attention toward the game, he directed me away from trying to hear the cheers coming from the student section.
This sense of Roger’s direction was something I got used to. In the same way that I’ve heard Oscar Mayer employees recollect his emphatic greetings and wave as he walked down hallways with his firm and demanding presence, I got used to Roger’s arrival in the office at St. Stephen’s. He would pull up with rakes and garbage buckets sticking out of the Lincoln and come in to schmooze the secretary Jane Voss, a lingering style of check-up that must have fit his days at Oscars. But it wasn’t just for a cordial howdy. He was investigating what was going on. I also knew that Roger would have some sort of idea in his head that he was ready to execute. He’d be talking about spraying chemicals on the weeds in the parking lot or what branches needed to be cut off of shrubs or how the Building & Grounds meetings should run differently. He’d have these plans fully formed and, even though I’d try offering other suggestions, there was absolutely no way of changing his mind.
In the reading from the Gospel of Matthew, that commander said he was a man of authority, used to giving orders and being obeyed. Roger, too, was used to being in charge, used to being listened to in his opinions or decisions, used to having final say. He could do it with great charisma and charm. He could lead with his loud, exuberant voice and his big smile. He could direct and guide with passion and love. If I knew him in that way even though I met him 15 years after he retired, I also know it must be true in the stories I’ve heard about him as a boss at Oscars, and I expect that you children also had sense of that caring but sometimes firm authority.
Maybe it softened for grandchildren. But about the only place it wouldn’t fly is with Nancy. You could change Roger’s mind. With you, Roger had to dialogue, doing these things not by dictating orders but by conversation, with mutual trust, through 63 amazing years of marriage and your miraculous care through the end.
With that, we know that Alzheimer’s disease changed his mind, too, making him somebody he wasn’t and leaving him unable to do what he wanted. He recognized that and began to cope with those changes long before this end.
Still, overall we have the feeling from the Gospel reading: Roger was used to having people under him and being able to say “do this,” just like that faithful authority in the story.
And, to our larger point of this gathering, this faithful authority pairs with an expectation of Jesus and of God: the centurion, from his own experience, identified that God is in control, in charge, that when Jesus issues a word of decree, that word is effective, is trustworthy, is to be counted on. The reading Nancy chose from the Gospel of John certainly agrees with this sentiment, as Jesus says the Father “has given him authority over all people, to give eternal life.”
That is our word for today, a word we trust and count on as effective and powerful, as authoritative for Roger. Roger Duane was claimed in baptism as a child of God, a beloved son, and that word of promise is utterly and completely insistent. Nothing could or can change God’s mind being set on this promise and bringing it to completion. That word of love and life held Roger from old days of centering the football, on through the start of a young family establishing life in various homes all the way to bring him to dwell in the house of the Lord forever. The authority given to Jesus to abide as God-with-us went with Roger through the stresses and successes of work, directing his days and his deeds toward peace, amid changes and adaptations of retirement. It was a promise that nurtured him in service to congregation and community, in friendships and the love of family. This assurance of God’s strong presence is in pleasant pastures and beside quiet waters, in overflowing cups but also through the darkest valleys. So even when sickness seemed to interfere and interrupt, to change Roger from who he had always been, diminishing his big, bold personality and leaving us with him in terrible distress, still even then, nothing can separate Roger or you from this promise—neither death nor life, neither our firmest determinations nor deepest groanings, neither distractions of life nor disease, beginning nor end.
We do not lose heart, because in this very hour we hear again the strong word of God that claimed Roger extending to give eternal life. In that light, as our words from 2nd Corinthians observed, even the worst we suffer becomes like a slight momentary affliction. Jesus, the Word of God, speaks the word so that you may be healed, made whole, as he calls into being a new creation and out from death calls you into new life with Roger. “Are we weak and heavy laden, cumbered with a load of care? In his arms he’ll take and shield you; you will find a solace there.” Alleluia. Amen
a newsletter article
“For as the rain and the snow come down from heaven,
and do not return there until they have watered the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and succeed in the thing for which I sent it.” – Isaiah 55:10-11
The obvious thing is these rainy days.
Yesterday I had shared earlier verses from Isaiah also about waters, rains, and springs in the desert, making the land rejoice and be glad. I’d shared those parched and longing words in early pre-surgery prayers, then was driving toward church through downpours of rain.
Yes, you read correctly: “driving.” Acacia later said I lucked out in needing the car, because she arrived at the library soaked through her raingear. Whether you’re trying to bicycle through it, walking with umbrellas, or awakened to hear night rains, the obvious thing is rain these days.
The proverbial “April showers” bring other things. Grass gushes with green growth, and trees unfurl miraculously. Rains bring forth splashing mallards and sidewalks of worms. Washing away the waste of winter, we may also say the showers bring beauty, in the abundance of tulips and the aroma of crabapple blossoms and the ghostly white of bloodroot.
The purpose of spring rains may be in bringing growth, to rejuvenate the earth. And it is life to be shared: green vegetation becomes food, pollen sustains our bees, the cycle of life is shed and given for you. It is symbiotic.
Symbiosis defines mutually beneficial partnerships to aid survival. From lichens to elephants and oxpecker birds, hermit crabs with sea anemones to you and your digestive bacteria, this is constantly proving the function of getting along together and not just a battle of nature’s fittest.
Or—in an exact parallel for the roots of “life together”—it is convivial. Though “conviviality” may seem less about details of being roommates, this same basis reminds us it’s not pure function but also joyful to share life.
So these verses from Isaiah 55 (it’s a lovely chapter; look up the whole thing!) envision the purpose of rain. That’s fairly obvious in these days.
Then they compare God’s Word to the rains, sent to accomplish its purpose. Can we say God’s purpose is also symbiosis and conviviality, sharing life together?
It seems fitting for MCC. We are in a symbiotic, mutually beneficial partnership. We are also in it for conviviality, for the delight of being together! We are formed inextricably into the Body of Christ, and breathed into new life proclaiming the Word “Christ is risen indeed! Alleluia!”
It seems fitting for our other relationships. God’s Word is forgiveness, is peace, is reconciliation, is love. That is what God strives for in our families, in our friendships, at work. Sometimes as subtle as the dew or as hidden as life from a snowfall, God’s purpose will nevertheless be accomplished.
It seems fitting for the ELCA synod assembly this weekend. In these times denominations have reduced allegiance, with reactionary resentment against institutional religion. But assembly and UCC annual conference gatherings are reminders that the work of caring for refugees, feeding the hungry, addressing climate change, and celebrating God’s blessing is more than we can accomplish on our own. This is big work in the world, for God’s purposes of giving ourselves to share in life.
Amid God’s mission to stop harm and to spread life, we join convivially with each other and creation in celebrating God’s success:
For you shall go out in joy
and be led back in peace;
the mountains and the hills before you
shall burst into song,
and all the trees of the field shall clap their hands. – Isaiah 55:12