Thursday, March 28, 2013

The Web of Life

Love Feast Meditation by Torin Eikler


In pockets around the Midwest there are people who hold to the old ways of the Church of the Brethren.  They are called the Old Order German Baptist Brethren, and I grew up near one of their churches.  My classmates wore plain clothes and prayer coverings.  They came to school in black cars with the chrome painted over.

Once, I went to a Love Feast at an Old Order church … not the whole thing, but the part that mirrored what we do tonight.  You see, Love Feast in the older tradition is a week-end long event.  People come from other congregations nearby and stay in guest rooms, barns, and even tents.  They gather every day for worship, meals, and fellowship together.  And in the middle of the celebration, on Saturday night, they come together in the church building for what we call Love Feast.

It is a solemn occasion, the men and women sitting on different sides of the room around long tables.  Ministers rise and speak throughout the evening, recounting the passion of Christ and encouraging reflection and earnestness.  The footwashing takes place in silence.  The simple meal is blessed and shared from common bowls and common cups … in silence.  The communion is blessed and distributed – long strips of unleavened bread and a single cup shared around by the people … in silence.  The oldest minister rises to give a final word of encouragement to continue in the life of discipleship, the congregation sings a simple hymn from memory, the congregation passed the holy kiss.  Then they depart for the evening to return the next morning for worship.

 
Just a little different from our Love Feasts here.  We sit with our wives and husbands, and we’ve got jeans and children and laughter.  … We even have our own cups to drink from.  But in the ways that are most important, we are connected with those brothers and sisters who hold to an older way:  we all celebrate this night in reverence and community

 
We Anabaptists are not sacramental.  Baptism, communion, anointing … these are special moments in our lives but not because they give us any special measure of grace. We do not believe that grace is granted to us through any particular rites or rituals.  Grace comes freely from God, and, often, it seems easier to receive … more fully experienced when it comes through the hands and hearts of others.

That’s when the Body of Christ takes on life, when we serve one another in love.  You can hear it in Eric’s poem which we read at the beginning of the service.  Hands surrounding boney, swollen, callused toes, washing the debris of life away, … warm soup, cheese, dates, and nuts waiting to be shared with friends, … cups and bread waiting to be broken in the candlelight, … families gathered to wash and be washed, to serve and be served, to eat and be consumed.’ 

When we wash one another’s feet, when we share the simple meal of love, when we break the bread and take the cup together, when we practice all these things that we have learned, then we take on the Christ life … we become the Body of Christ … together.

 
So tonight, as we pray, eat, and serve one another, let us do so together.  Let us embrace the Christ life as we resurrect the Body of Christ among us.

Sunday, March 24, 2013

A Fragile Day

Meditation by Torin Eikler
Luke 19:28-40


What are we to make of Palm Sunday?  It’s a strange day – a day of rejoicing – a moment near the end of Christ’s ministry when we get to celebrate all that he did and all of the possibilities for a changed world.  But we know what happens next.  We know that all the bright futures seem to fade away.  In a matter of days Jesus will be arrested, beaten, condemned, and executed, and all the dreams of the people will shatter.

It makes today seem a little … off … a little fragile.  Like somehow we shouldn’t be celebrating.  Like joy has no place here.  Like any moment, the bubble will burst and darkness and despair will take the place of light-hearted joy.  And yet, every time I hear this part of Jesus’ story, I feel the hope of the people who gathered to cheer on this unlikely king – this man who they thought was the messiah come to overthrow the Romans, and I feel hope rising in me too … a fragile hope in the shadow of the cross, but enough to make me want to celebrate this messiah – this king with them.

 
When Jesus entered Jerusalem, he did so as a king, but his royalty was not pomp and power but on a donkey in humble obedience.  In obedience he set his face to Jerusalem, knowing that violence awaited him at journey’s end.  In obedience he traveled along the way, eating and drinking with sinners, and remaining faithful to God’s desire to gather the rejected and the lost.  Then he entered the city for one last try at helping the people understand.[1]

 
It was a moment filled with fragile possibility.  The best hope of the people was riding on that borrowed donkey.  Oh, what might have been!  Everything was just right – if only Jesus had seized the moment; if only the people of Jerusalem had responded as they should have; if only God had fulfilled the dreams of those who followed Jesus. 

Life is filled with moments of what might have been – moments when everything seems right, but then it just doesn’t work out as we had hoped.  It can be so hard to go on believing in God when life doesn’t give us what matters so dearly to us, but there is always a danger when we attempt to chart the course for what God will do.  God was about to do something powerful and wonderful – but that day the disciples were not looking for a different kind of king.  Their imaginations anticipated a far more limited kind of kingdom, and their disappointment led to anger and death.

It is so easy to project false images of the Lord we worship, to make for ourselves a king whom we can worship rather than to worship the Christ as our king.  We construct cults to the god who is always on our side and looks after our interests rather than those of our adversaries and enemies.  We desire a God who promises health and prosperity, and so we join the train of those whose worship is false because they do not know that the kingdom of God belongs to a different kind of king.[2]

But God has a different plan – a fragile hope of her own.  God is hoping that the people of this world will turn away from the kings of their own vision – the kings of power and wealth, and turn toward the humble King of Love who rode into Jerusalem to the cheers of widows and orphans, beggars and outcasts, the sick and the searching.  Every day, God calls to us … invites us … pleads with us to join this other kingdom.  And, every day, we choose:  follow in the footsteps of the Obedient One or chase after the dreams of the crowd.

 
Each day is a fragile day for us.  If we choose Christ – choose the way of love - then our lives, as we have known them, may well be forfeit for one more day.  If we choose the crowd, then the world will remain as it is, and there will be no change in the suffering and the despair that haunts us all … for one more day.
 
Let us choose … this day … to follow Christ.  Let us welcome … this day … our strange King.  Let us enter the even stranger kingdom he brings.  And, let us rejoice even though we know what is coming.  Let us celebrate … for this one day at least … the hope that love can bring.


[1] adapted from Thomas Long’s “Season’s Greeting” in The Christian Century, March 21-28, 2001 p. 13.
[2] Culpepper, R. Alan. “The Gospel of Luke: Introduction, Commentary, and Reflections” in The New Interpreter’s Bible: A Commentary in Twelve Volumes, Volume IX (Abingdon Press, Nashville) 1995.  370-71.

Sunday, March 17, 2013

The Accumulated Misbehaviors in Punxatawney


sermo by Carrie Eikler
John 12:1-8, Philippians 3:4b-14
March 17, 2013 (Lent 5)


In this month’s edition of the magazine The Atlantic, I was alerted to the fact that it is the twentieth anniversary of the movie “Groundhog Day” with Bill Murray.   True to its nature, Groundhog Day was a movie that I watched over and over as a teenager.  It must have, in some way, spoken to the existential angst that many teenagers feel, but don’t quite know how to express.

So let’s retell the central plot of Groundhog Day one more time.  The Atlantic article did a great job of summing it up, so I’ll use their synopsis:   Groundhog Day is a “bizarre romantic comedy about a grumpy, middle-aged weatherman who must relive the same day over and over until at last he bursts the spirit’s sleep….Weatherman Phil Connors, of Channel 9, Pittsburgh, is dispatched one freezing February to the town of Punxsutawney, Pennsylvania. His assignment: to cover the Groundhog Festival, a strange bit of real-life pagan whimsy involving a groundhog, its shadow, and the possibility of six more weeks of winter. Phil ([played by Bill] Murray) is bored and hostile; he flirts spikily with his producer, Rita ([played by Andie] MacDowell), and bullies his cameraman; he disdains the cheery locals and their festivities ([calling them ]“hicks … morons …”); he spurns a dozen occasions to chat/connect/relate; he can’t wait to wrap up this piddling gig and get back to Pittsburgh. But a huge snowstorm—which he had predicted, with meteorological hubris, would pass by harmlessly—blocks his way home. Trapped in Punxsutawney for the night, comprehensively disaffected, he signs off and crashes out. When he wakes up the next morning, it’s Groundhog Day. Again.  Same conditions, same people, same ritual. So it goes the morning after, and the morning after that, and on and on ad (apparently) infinitum. Phil is in a loop, a temporal locked groove. He’s stuck.”

Quite a heady bit of entertainment.  Apparently, when the writers, Harold Ramis and Danny Rubin, were creating the film they talked about what should cause Phil’s problem-they considered using an external cause such as a magical clockmaker, or a gypsy’s curse.  In the end, as we know, it is left unexplained why it happens.  There is no reason given why Phil is reliving this day over and over.  It begins quickly and its and how exactly it is resolved is unknown to us the viewer.  But, as the Atlantic article explains, it does seem like “Phil’s stopped clock is all about his Phil-ness, his unrecognized  despair…We accept Phil’s never-ending Groundhog Day as a sentence passed upon his character, the net result of his accumulated misbehaviors in Punxsutawney.”

Stuck.
Stuckness
Imprisoned in time
Imprisoned in a loop of our own despair.
Stuck, stuck, stuck.
Groundhog’s Day…all over again.

Do you feel, or have you ever felt…stuck?
So, maybe you are stuck by feeling your job is unfulfilling, but in these times,
can you really follow your heart’s desire?

Maybe you feel stuck in negative thoughts
maybe negative thoughts about a certain person that no matter what happens
you will always think that person is a jerk.

May you feel stuck in a family system
where no one takes you seriously,
or everyone expects everything from you,
or no one seems to care about your opinion
and no matter how much things seem to change,
they will always stay the same.

Maybe you feel stuck in a tradition
like, you were raised Mennonite but wonder if you are really Catholic
or you were raised Catholic and you are flirting with us Anabaptists.
but could you really do anything about that?
what would they say.

And here, I am an expert about “they”
“have loads of “they’s” in my head.
What will “they” say about me wearing boots when I preach?
What will “they” say about our need for a sabbatical?
What are “they” saying about x, y, or z.

Oh yeah.  Church, home, family, friends.
I have a whole chorus of “theys” in my head.
But that’s part of my stuckness.

I’d wager that in some way,
big or small,
insignificant or debilitating
you may have your own feeling of being stuck


and you wonder what caused it.

What clockmaker’s magic or gypsy’s curse
or bit of divine karma has brought you to this
place?

What did you do wrong—what is your “philness”
that brought this about?

When Paul wrote to the Philippians,
he was in a physical prison,
but speaking of a spiritual release.
He was saying how everything in past should have led him to
a certain path--
and for a while, it did.

He had the perfect resume so to speak
physically, spiritually, intellectually, genetically
he had it locked in—a future that was bright
and secure
with status and acknowledgement.

But once he met Christ
it shifted.

I don’t know if Paul is expressing remorse
or regret for his past.
But I think he does recognize that it shaped him
The past shaped him,
but his future is now a different goal.
He’s not locked into his previous notions
anymore.

--

So, we sit somewhat
in the prisons of our lives:
mental prisons, emotional prisons, spiritual prisons.
Even if it is simply a prison of a routine that feels dry,
there are things in our lives we feel unable to break free of
escape.

During Lent we are invited to turn inward and look
at what needs released in our lives.
So we give things up or take things on and hope
that seven weeks is enough to start us
on the path of liberation.

But then Lent will end, and
who knows?
Maybe things will be the same as before.
Maybe things will start to turn a corner.
Maybe we will start to unstick from the stuck parts of our lives
and it won’t be…finally…Groundhog Day anymore.

--

The artist Jan Richardson reflects in her book Sanctuary of Women: “ I sometimes have a keen sense of the shadows of other lives — fleeting impressions of what might have happened if I had made a different choice or if another path had opened to me at a crucial juncture or a seemingly ordinary one. I am not meant to inhabit or linger too long amid these glimpses of other lives, yet they visit nonetheless. They come as reminders of how it matters what we choose.

They come too as a reminder of grace:
that God can work within every choice, even the ones we made long ago. “

I find that to be an amazingly comforting thought,
that God can work within every choice,
even the ones we made long ago.
Isn’t that an amazing definition of grace?
One I think even Paul, who was big on grace
could approve of, as he sat in his
own prison cell.

 And I imagine if that is the case,
that God can work within every choice,
even the ones we made long ago,
God can work within any prison walls we create for ourselves,
or stuck-ness that our circumstances have put us in
that have nothing to do with what we’ve done or not done.
But the things that happen just because life happens
and life isn’t fair.

I’d like to take a few minutes and have you reflect, silently,
your place of “stuck-ness.”
It might be a huge barrier to happiness for you. 
It might be small roadbump, something you wouldn’t have thought
of calling “stuck” unless I invited you think about it.

What is do you feel prisoner to in your life?
How are you feeling stuck?

[silence]

Remember Groundhog’s Day?
Well, as anyone could guess, Phil figures it out.  
He learns contentment, and he learns forgiveness, and he learns kindness.  
And he gets unstuck.
Could we learn from that?
Contentment, forgiveness, kindness?

Christ has come to promise us new life
no longer bound in prison,
stuck in a loop,
pulls us from the perpetual Groundhog Day
into the Resurrection Day.

Holy God,
there are many ways we are feeling stuck
show us what we can learn to
move forward
what extravagance of spirit or action
will help us break free.

Teach us contentment, forgiveness, and kindness
But also while we wonder and work
teach us patience.  Teach us faith.
New life is ahead of us
and we reach for it.

Root us in your mysterious love
as we press towards you.

Sunday, March 3, 2013

Love and Justice

sermon by Torin Eikler
Luke 13:1-9     Isaiah 55:1-11


Two weeks ago, I watched the movie, “Arbitrage,” which is one of the first critically acclaimed post-financial meltdown films to explore the world of high finance.  As you might guess, the story has a lot to do with risky and questionable business practices by men who make million-dollar deals every day.  But it gets much of its power to captivate from a plot twist that comes when a detective shows up to investigate the accidental death of the main character’s mistress (he did do it, by the way).

In the course of the investigation, the detective has a bit of an argument with the District Attorney and a judge about how to proceed.  His two superiors recommend a cautious course, and the detective vents his frustration in response, saying something like, “So we just sit back and let him get away?  … Why?!  Why should these scum get away with things like this.  They bury it in money, and we just look the other way.  This is a chance to get one of them… to bring him to justice.  Just once I’d like to bring one of them to justice.”

I liked that line.  It appeals to the part of me that really likes balance.  A person collects immense wealth by preying on those lower on the economic ladder … they deserve to be preyed upon themselves.  A person does something wrong … they deserve punishment.  When there seems to be no sense of remorse … even when there is remorse, but especially when there’s not … I want justice to be served.  So, I completely understood that detective’s frustration and anger.

Then I remembered the words of Sister Helen PreJean in our Sunday School class a couple of months ago, sharing her distinctive perspective on the in-justice of the death penalty in particular and much of our punitive system of justice in general, and the voice of my younger self and my friends in heated conversation came back to me, and I began to wonder, again, about the balance between “good” and “evil” … between justice and mercy, and about the difficulty of understanding and accepting God’s justice while welcoming and trusting God’s compassion.


Recently, I read something interesting about justice and compassion in the Bible.  It seems that the concept of compassion was somewhat different in the culture of the time.  We understand it to mean “a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering.”[1]  We act on our compassion by trying to help people directly.  We give them money or food or sit with them in their grief and despair hoping that our company will ease their suffering.

It was not that way in the past.  I don’t mean to say that people did not take care of one another in exactly the same ways.  I’m certain they did.  It’s in our nature as loving beings to reach out and offer support and comfort to one another, and there is ample Biblical evidence of people doing exactly that.  Yet, compassion in that time was not so personal or individual a thing.  While people undoubtedly felt “deep sympathy and sorrow” for each other, their compassionate response was directed toward achieving justice for victims, and that often meant seeing those who caused suffering punished or the unfair situation “fixed.”

That sounds like a good process.  I’d love it if our system worked that way, but there was a bit of a twist there as well.  If there was no obvious cause for suffering or if there was no justification or simply no way to “fix” things, then it was often assumed that Divine justice was a work in the situation.  The person or people who were suffering, were suffering because of something they had done in the past … some hidden and evil action that God was seeking to punish in order to bring about justice.  At least that was the general consensus, and it was that perspective on justice that Jesus was addressing with his parable.

 
Leading up to the passage that was just read for us -- just the chapter before -- Jesus was speaking to the crowds who were following him.  He warned them against greed and against taking advantage of others in order to gain added wealth or respect for themselves.  He called on them to embrace mercy and to be prepared at all times to welcome the Kingdom of God.  And he got a little apocalyptic on them, announcing that he “came to bring fire to the earth” – fire that would set father again son and mother against daughter.  Then, he finished off by telling them that they were good at interpreting the weather, and then asked them, “Why do you not know how to interpret the present time?”

Some in the crowd rose to the occasion, challenging Jesus himself to interpret the meaning of a case of unjust suffering.  The case was a recent headliner.  Some Galileans had been murdered by Pontius Pilate in a ghastly event.  There was no explicit question asked, but there was certainly one implied.  Did those Galileans deserve it?  Was Pilate the instrument of divine judgment against them and consequent punishment?  Was God’s justice served by their deaths?

According to the wisdom of the day, the answer would have been “yes” to all those questions.  As hard as it would have been to stomach, the only option people had to explain why such a horrible thing would happen to people would have been to assume that it was God’s will.  And since God would never do such a horrible thing to innocent people, they must have deserved it.

If that was their understanding, you can’t really blame them for posing this question … and, in fact, Jesus doesn’t chastise them.  He lets them know he understands their dilemma with the question he asks in return, “Do you think that … these Galileans were worse sinners than all other Galileans?”  “No,” he says, but he doesn’t let them off the hook.  This may have been a case of incredible injustice on the part of the Roman Empire, but that doesn’t mean that God is happy about the greedy, unjust lives of the people.  They still need to repent or risk the hand of divine justice when it comes right down to it.

 
And yet, Jesus doesn’t leave them hanging there, dreading the hand of God.  Instead he tells them a parable – the story of a barren fig tree.  A landowner had planted the fig tree in his vineyard three years earlier, and he figured that it was about time to gather figs from it.  But when he went to take a look, he found that the tree had no fruit. As a good steward of his land and crops, the he concluded that there were two problems at hand: the tree is worthless, and it was taking up space that could otherwise have been productive in the vineyard. It was time to cut it down.

Enter the caretaker – the gardener who had been hired to care for the vineyard.  He pleads for patience.  “Give it another year,” he says.  In the meantime I will loosen the soil around it and add fertilizer.  It might still produce fruit in another year, and that would be good.  There would be no need to replace the tree with another.  Besides, if the tree were replaced by another, the new tree would need several years to produce fruit.  There is good reason to give this tree another chance.  On the other hand, if it does not produce fruit in another year, then it can and should be cut down.

 
It’s fairly common to assume that the landowner is God and the gardener Jesus.  But Luke doesn’t show us a picture of an angry God who needs to be placated or dissuaded anywhere else in his gospel.  So, why would he throw one in here?  Luke’s God is the father who scans the horizon day in and day out waiting for his wayward son to come home.  She is the woman who spends all night sweeping her house in search of a lost coin and, then, throws a party costing more than its value to celebrate its recovery.  He is the shepherd who leaves behind the entire flock to go and save the one lost sheep.  Given this picture of God’s reaction to sin, I wonder if it would be better to imagine that this peculiar gardener is God – a God who is curiously partial to unyielding fig trees.

That’s a new way of thinking about it for me, I’ll admit.  I have more often named God judge rather than advocate, and I like having a divine Arbiter of Justice to go along with the equally divine Bringer of Mercy.  Yet, Isaiah reminds us that God’s thoughts are not like our thoughts and God’s ways are not like our ways.  And I think that might just mean that God isn’t beneath loosening the soil around us and even spreading manure in the hope that we may bear fruit. … Why? … Because God loves us and wants the best for us.[2]

 
That’s what this parable is about.  It takes us out of ourselves in order to give a more complete perspective on the balance between judgment and grace.  And it says in no uncertain terms that scales tip in favor of grace every time.  How could it be otherwise when we follow a God who has come to us again and again – even sent his son – to try and help us understand the truth of God’s love? [3]  

God’s love is beyond our understanding.  So excessive that it embraces all of this world – the good and the bad alike.  So complete that it cares about even the smallest child.  So abundant that it never ceases to gush forth in an endless spray that caresses every moment of our lives.

That doesn’t mean that we get to just sit back and let the good times roll.  God’s grace … God’s love is not casual or indifferent.  It begs for action, and as God’s children, we are called to respond.  We are called to bear the fruit of the Kingdom, and to do that we need to change.


Are we, ourselves, not still guilty of a thousand sins little and big.  Don’t we still choose to act on the impulses of greed and pride?  How often do we put aside mercy and compassion when they are inconvenient or deprive us of the satisfaction of seeing a neighbor get his or her comeuppance?  Are we any better – any less sinful – any less in need of repentance than the Galileans in the crowd?

We need to turn off of the paths of barrenness and return to God’s way of abundance.  AND the good news is that God is waiting for us … and not just waiting.  God is digging the compost of our lives in around our roots, encouraging us to change … to bear fruit. 

 
God’s love and mercy … God’s compassion and grace are working to give us a second chance at life – real, true life.  In God’s infinite and incomprehensible wisdom and love, we have a second chance … or a third … or a forty-third.  Grab hold of it, turn onto the paths of abundant life so that you, too, can bear fruit worthy of the Gardener who cares for you.


[1] definition taken from dictionary.com
[2] draws on material posted by David Lose at http://www.workingpreacher.org/dear_wp.aspx?article_id=671on February 27, 2013.
[3] draws on material posted by Arland J. Holtgren at http://www.workingpreacher.org/preaching.aspx?tab=4&alt=1 as commentary for March 3, 2013.