Dylan's sermons

God Is a Foolish Farmer: A Farewell Sermon for St. Martin's

A number of readers have noticed that, while I've preached in other congregations, I haven't preached in St. Martin's, the congregation where I work, since early April. When the rectors (senior pastors) left the parish on April 17, I was removed from the preaching and liturgical rotas to give the congregation to hear less familiar voices in the pulpit until the parish's interim rector arrived. That won't be happening until September, so it's clear that I won't be in St. Martin's pulpit again. St. Martin's has been so important to my developing my voice as a preacher, though, and I've so valued each chance to preach there as an opportunity with what's Good News for this particular community, that as a goodbye present, I wanted to offer one last sermon, though I won't be able to preach it outside of this corner of cyberspace. Since a cyberspace sermon doesn't make anyone's Sunday morning service longer, and since it's my last sermon for St. Martin's, I hope you'll indulge me in one that's longer than usual.

Thank you, St. Martin's, for letting me walk with you on this leg of your journey. I'll miss you!

– Dylan

God is a Foolish Farmer: A Farewell Sermon for St. Martin's

Isaiah 55:1-5, 10-13 - link to NRSV text
Romans 8:9-17 - link to NRSV text
Matthew 13:1-9, 18-23 - link to NRSV text

"Listen!" It's a word from this Sunday's gospel that stood out to me the moment I scanned the passage. It's a word meant to prick up your ears, a word meant to jolt us out of whatever else we're doing, whatever else we're thinking about or worrying about, and get us to pay attention.

Listen! In this parable, Jesus has a word for us today that feels particularly important, particularly urgent to get across. It's a word that's central to the gospel Jesus preached and lived out among us, and it's a word that I'm glad to leave as one last charge, one last encouragement, and one last blessing to you.

I'm glad that the text for this Sunday contains a parable, because Jesus' parables illustrate three things that I think are true about the Bible in general.

First, it's that the bible isn't always easy to interpret. Often, it's pretty hard. We're talking about texts written thousands of years ago by people who didn't speak our language and are from a completely different culture. Sometimes people say that Jesus' parables are simple truths put in simple language that anyone can easily understand, to which I say, have you read Jesus' parables lately, and closely? They say things like "therefore, make friends for yourselves by means of the wealth of unrighteousness, so that when it is gone, they may welcome you into the eternal tents" (Luke 16:9). I don't think that anyone's doing me a favor in telling me that this is easy to understand. If I believe them, when I come across something that I don't understand easily, I'm likely to feel like a particular dolt when it comes to the bible, and that's likely to make me want to avoid picking up the bible, like I want to avoid a gym when I feel like I'm the only person there who hasn't stepped right out of a fitness video.

So if you sometimes find the bible to interpret, take comfort: it IS hard to interpret sometimes. Often, actually.

Here’s a rule of thumb that I use for reading Jesus’ parables: if I interpret it in such a way that there is nothing surprising or even shocking about it, it’s time to go back and read it again. Jesus’ parables serve a purpose a little like that of a Zen koan – those ‘riddles’ like “what is the sound of one hand clapping?”

The point of a koan isn't that there's a correct answer that springs instantly into mind. A koan isn't supposed to inform you; it isn't supposed to give you information that will increase your feeling of mastery. If anything, it's the opposite of that. It pulls our minds in to confound them, and that kind of dislocation from our usual ways of thinking helps us to open up and let go of our usual ways of thinking. A koan doesn't inform; it transforms you as you wrestle with it.

Jesus’ parables work kind of like that; each one ends in a shocking reversal of his listeners’ expectations. With that reversal, the story pulls us out of entrenched patterns of relationship and ways of being in the world; it dislocates us from what’s comfortable to free us to establish new kinds of relationship, new ways of being. If the first thing I want you to remember about the bible is that it's often not easy to interpret, then the second thing I want you to take away about it is that the hard work of wrestling with scripture is more than worthwhile. It's not a product of our culture, so I find there's nothing like it to challenge our cultural assumptions about who God is, what God wants, and what things like love and success and freedom really are. Anne Lamott likes to say that if what you get out of the bible is that God hates all the same people you do, you're in trouble. I'd put it more positively, in saying this: God calls each and every one of us to conversion, to amendment of life so that our life looks more like the wholeness of the life God offers. If I come away from the bible feeling that the problem with the world is that there aren't enough people like me in it, this is a good cue to keep reading, and to keep asking how God is calling me to conversion. And no, saying that God wants me to stand up more loudly and firmly against everybody else's sin doesn't count.

I am NOT saying that the point of reading the bible is so that you can feel bad. If your previous exposure to the bible and to how people use the bible makes you think of it as a book that's boring at best and oppressive at worst, then believe me -- I know exactly what you mean. I've seen people try to use the bible as a weapon more times than I can count, as I think many of you can imagine. I hope that knowing that lends even more power to what I have to say when I say that the bible is Good News for God's people -- news of justice, peace, of true freedom and abundant, joyful life. When I say that each one of us is called to conversion, what I'm saying is Good News: there is room in your life and in my life for God to work more deeply. There is room in your heart and in mine for more compassion, more peace, more freedom than we'd thought. I get that Good News in large part from all of the time and energy I put into studying, praying with, and reflecting on scripture, and I hope that in the midst of all my flaws and flubs, some of that Good News has come across. The Good News we experience as we wrestle with scripture in community is well worth the hard work we put into it. That's the second thing I want you to take away from this sermon about the bible.

And if you'll indulge me, I want to say a little about why. Wrestling with scripture intently, prayerfully, and together regularly throughout our lives is worthwhile because, while scripture isn't the only medium through which we find the transformation to which God calls us, I will say that it's one of the most important. When I read scripture, and especially when I come to the bible again and again alongside other people who want to read it carefully and prayerfully, I find myself called to decision. God calls to each one of us, and each one of us makes a decision about whether to respond and how. The choice that Jesus prescribes for us, the choice that Jesus promises will bring true freedom, real love, real peace, lasting justice, is a decision to follow Jesus, to make Jesus' version of "family" -- God as our father, and the only one who gets that title, and God's children as our sisters and brothers -- the source of our identity and our only permanent loyalty. Some people call that choice being "born again," and I want to take the liberty in this last sermon for St. Martin's to go on record as saying I'm entirely in favor of it. You and I need to be born again -- not once, but for every time that someone tries to tell us with words or actions that we're not God's child, for every time that we're tempted to substitute our culture's vision of respectability for God's dream of the mighty being brought low and the lowly raised up, for every time we forget that God's blessings, love, and justice are for ALL of God's children.

In other words, we need to be born again, and again, and again. In my case, several times a day. Maybe you're quicker on the uptake than I am. But for as many years I've spent intently studying the scriptures, and for as many times as God has, in communities like this and in my travels around the world, given me a glimpse of God's kingdom, I find all of the time that the richness of God's dreams for the world and for each one of us in it is so great and so profound that every further glimpse of it takes my breath away as it takes me by surprise.

A case in point: this Sunday's parable of a farmer who goes out to sow seed. What's so surprising about that? Farmers sow seed all the time. And anyone who knows anything at all about what a plant needs to grow won’t be surprised to hear that seed cast in the middle of a road, or on the rocks, or among thorns doesn’t grow. But this parable contains not one, but two surprises to jolt us into openness to the work of God’s Spirit among us and in our world.

Listen!

It’s not at all surprising that most of the seed didn’t grow. What’s surprising is that the farmer chose to sow it there. This isn’t a rich man we’re talking about here: this is a poor farmer, a tenant farmer who can only eke out a living for himself and his family if he not only makes wise choices about where to sow, but also is blessed with good weather and a great deal of luck. Good seed is hard to come by; the wise farmer makes sure to entrust the precious grain he has to the best of soil. But this one tosses seed about while standing in the closest thing he can find to the parking lot at Wal-Mart, where the pigeons will eat it if thousands of feet and truck tires don’t grind it into the pavement first. In short, this farmer behaves as though that which were most precious was available in unlimited supply. What on earth is he thinking?

But here’s the real corker: God blesses a farmer like this beyond anyone’s wildest dreams. Normally, the farmer who reaps a twofold harvest would be considered fortunate. A fivefold harvest would be a cause for celebration throughout the village, a bounty attributable only to God’s particular and rich blessing. But this foolish farmer who, in a world of scarcity, casts his seed on soil everyone knows is worthless is blessed by God in shocking abundance: a harvest of thirty, sixty, and a hundred times what he sowed.

There's been a lot of talk at St. Martin's about scarcity, about guarding closely what's precious because it seems to be rare. Money is tight; time is hard to spare. Even when we're looking at less tangible and measurable  qualities we value, like love and blessing, there's sometimes a sense that the good things God has for us are in such limited supply that the only kind of good and responsible stewardship is to guard it very carefully, give it only to those we're sure are worthy, protect it like the last egg of the rarest endangered bird. Predictions of peril and doom provoke a great deal of anxiety, and living on a knife edge like that not only causes constant unrest, but also tends to shut down the kind of creative and life-giving vision that energizes us to live more deeply into God's dreams for us as individuals, in community, and for the world. That's not the Good News God has for us:

For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.
-- Romans 8:15-17

Listen! What does this morning's gospel say to us, in a story that suggests that God is like a farmer who tosses seed into parking lots for the pigeons to eat, and in the surprising harvest that grows? It says that Isaiah's prophetic word is coming true:

Ho [in other words, Listen!], everyone who thirsts,
   come to the waters;
and you that have no money,
   come, buy and eat!
Come, buy wine and milk
   without money and without price.
Why do you spend your money for that which is not bread,
   and your labour for that which does not satisfy? ...
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.
For you shall go out in joy,
   and be led back in peace ...
and it shall be to the LORD for a memorial,
   for an everlasting sign that shall not be cut off.
-- Isaiah 55:1-2, 10-13

The kingdom of God has come among us. God has blessed us richly, and God’s people have been entrusted with that which is most precious in the world. But ironically, these priceless commodities only gain value – the seed of God’s word only bears fruit – when God’s people scatter it absolutely heedless of who is worthy to receive it.

Listen! We are called to treat God’s love, God’s justice, and God’s blessing, precious as these are, as if they were absolutely limitless in supply for one simple reason:

They are. They really are. I believe that with all my heart, and I want to leave you with that as something to hold on to. Thank you for listening.

And thanks be to God!

"Freed to Love with Integrity: The Good News of Matthew’s Hard Word": Proper 8, Year A

Memorial Episcopal Church, Baltimore, Maryland
Proper 8, Year A; June 23, 2005
Isaiah 2:10-17; Psalm 1-18; Romans 6:3-11; Matthew 10:34-42

In the name of the one who created us for love, the one who frees us to love with integrity, and the one who sets us in communities of love, one God, Amen.

The bulk of this Sunday's gospel is hard to hear for us all across what I call the theo-political spectrum. Those who (like me) emphasize that Jesus' work among us is as reconciler and that Jesus consistently condemned violence are disturbed by Jesus' saying "I have not come to bring peace, but a sword" (Matthew 10:34).

Perhaps even harder for many of us to hear is Jesus' saying that he has come to set parents against children and children against parents. If that makes you feel uncomfortable, you're not alone. The language that passed Jesus' lips about this was almost certainly more like Luke's, which has Jesus saying, "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters ... cannot be my disciple" (Luke 14:26). There's no trick of Greek vocabulary or ancient Aramaic translation that blunts the meaning of the word "hate" there. If you look at how that same word (misein) is used in other places in the New Testament and in Greek literature in general, you’ll see that there’s no way around it: the word is used to mean the opposite of love (agape), the kind of emotion that persecutors feel before they put the persecuted to the sword.

The temptation, when a text like that comes up, is to gloss over it. When a preacher reads something like that in the gospel for the coming Sunday, you’re very likely to hear a sermon about the collect. It’s just too hard to take: how could talk about swords and division turn out to be Good News?

Well any preacher, or any Christian, who trembles a bit during the reading of this Sunday’s gospel is in very good company. Matthew used a lot of the same written sources for his gospel that Luke used, and it’s likely that when Matthew was confronted with Jesus’ harsh language about sons and daughters coming to “hate” their fathers and mothers, Matthew did what we’re tempted to do: if he couldn’t just gloss over it and hope that nobody else had heard about this shocking word from Jesus, the remaining strategy is to backpedal – like the wind! Take those shocking words, and soften the language so that it’s about loving parents or children more than Jesus.

But even with Matthew’s wording, we’ve still got a mouthful here. "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me" (Matthew 10:37) is still a radical and potentially offensive statement. I think about a bio I once read from an Episcopalian candidate for vestry which said something very like "family is, and will be forever, the absolute foundation of my life, the church, and society." What does Jesus' claim that he came to set parents against children and children against parents do to that? Those who loudly proclaim a Jesus whose "family values" exalt heterosexual marriage and parenthood above all other relationships and priorities can't be biblical literalists about passages like this Sunday's gospel, so they often resort to invented obscure meanings for Greek words to try to dull the force of Jesus' proclamation. Fortunately, we progressives don’t have to take these things literally.

... I’m still not going to just dust my hands off and preach on the collect, though.

We don’t have to take Jesus’ words literally here, but I want to challenge us – me included – to take them seriously – not because we have to, but because I believe that that this bunch of books left to us by ancient performance-art prophets and wild-eyed saints is actually GOOD NEWS, and when we gloss over the parts that make us initially uncomfortable, we run the risk of passing by some words that could serve not only as a healthy challenge to those whose claim to moral privilege and political power too often goes unanswered, but also as an encouraging, inspiring, and liberating word to us.

So what is that inspiring and liberating word in today’s gospel? What the heck is Jesus talking about when he says that he's come to set Mom against her daughter, Dad against son, children against their parents?

One side of it is that Jesus is talking about a fact. In a culture that wants to pay lip service at least to the importance of “family values” above all else, sometimes justice, integrity, and wholeness -- qualities characteristic of Jesus' work among us -- can divide parents from children.

I'm thinking about Zach, a young man of sixteen who lives in Bartlett, Tennessee. Zach loves the Harry Potter movies and The Lord of the Rings and rock bands like Good Charlotte and No Doubt, but he'd usually rather read a book than watch T.V. He has an online journal -- a web log, or “blog” -- that describes a good amount of typical teenage drama in sentences that sometimes run on or lack a few capital letters.

Zach hasn't posted anything new to his blog in nearly a month, though. He's been sent away to a place where he's searched bodily every day, he isn't allowed to have keys to his house or a phone to call a friend, or even a photograph or memento to remind him that he has friends with whom he can hang out or play video games, friends who care about him. He was sent against his will to a place where even Bach and Beethoven are banned as secular music and a possible influence to sin.

Zach was sent there by his parents when he finally worked up the nerve to tell them that he's gay. His parents found this place -- a place run by a group called "Love In Action" -- where they hoped that Zach would, with their treatment, become heterosexual. They told Zach that they were sending him there. Zach ran away, but when he came back to try to reconcile with his parents, they did send him there, very much against his will.

That’s the news I got from all of the conventional news organs – the newspapers, the newsletters, the editorials, the other blogs. It’s bad news too, to hear about what goes on in our culture in the name of things like love, or freedom, or democracy, or even in the name of Jesus himself.

But that’s not the only news I read. As a Christian, I read this book, this bible, not as the bad news that sends Zach to a prison camp, but as a source of Good News, the kind that sets Zach, and you, and me, and our world FREE. It’s this book, and reading it both carefully and prayerfully, that tells me what Jesus really comes to do -- to heal, and to love, and however long it takes to grow, to nurture the peace that comes with the fruit of the Spirit. And I stick with this book because when, as in Zach’s case, it separates a son from his father, I know that, in Paul’s words, “it is for freedom that Christ has set us free,” and Christ is at work in this situation to bring freedom – freedom that both Zach and his father need. I don't know Zach or his parents personally, but just from reading Zach's blog, I wonder whether the best thing I can pray for Zach is that this conflict will be the start of something much better, that he'll find a way to BREAK AWAY from his parents while staying safe. Zach needs to be among people who, though they're not related to him by blood, will receive him as a beloved brother, a child of God whose every capacity for self-giving and life-affirming love is a gift from God.

I spent the day last Sunday in just that sort of community, standing with people from this parish at a booth at the Gay Pride festival, handing out fortune cookies and brochures and cards with Good News for anyone with ears to hear – that the kind of beloved community and chosen family we all were born to seek is HERE, wherever two or three gather in the name of our shocking and life-giving Savior. That’s GOOD NEWS, for us and for the whole world, as I read about in a very, very Good Book.

But can be very difficult to stand in a place like a Gay Pride festival with a cross around your neck. There are so many people who think – whose parents and pastors may have told them – that all the Cross or the Bible has to offer is condemnation. Worse, yet, there are people who are attracted to the Cross and the Bible for just that reason – because there’s something in them that loves the idea of a judgmental God who hates and wants to punish all the same people that they do.

But they’re not reading carefully enough. If they did, they’d catch a glimpse of what energized St. Paul to proclaim Good News among all people – even, or especially, those who at first could see him only as a lunatic or a heretic. If they did read the whole story – if WE read the whole story – we might find something even more audacious and inspiring to dream about than the best of what we knew to hope for before.

I’ve read to the end of this very Good Book, and I’d like to share with you one of the dreams it’s given me – a dream for Zach. As I said before, I hope and pray that Zach could find the kind of community we’ve experienced here – a community where he could be received as a beloved child of God, and start to take in just how extravagant and unconditional God’s love for him is. But it doesn’t stop there. My dream, my hope -- my vision, as someone who believes with all her heart that the God of Israel, the God who became Incarnate in Jesus, is present and active and powerful to heal and redeem -- is that Zach could, with the support of his new sisters and brothers and an unshakable sense of just how much God loves him, find the strength and the courage to forgive his parents, and that they would be moved to reconcile with him, receiving him as an adult with his own integrity, not as a disobedient son, but as a beloved brother in Christ.

Is that even possible? At the very least, it does take a willingness to risk it, which in turn has to come from a glimpse of the immeasurable height and depth of God’s love for each one of us. But it is possible, with God. That's the Good News in this hard word of Jesus about the gospel inspiring sons and daughters to break from their parents. Our culture wants to paper over cracks and wounds to get us to limp along in relationships with others, relationships with money, relationships with power, and even relationships with God that seem to work superficially, but won’t allow us to experience real freedom, real love, real justice. So it’s Good News that Christ has come to break us out of those old and harmful patterns.

But that isn’t all. The Good News we proclaim – the Good News of this Good Book – is that there is no brokenness, nothing so disordered as to be completely beyond the reach of God's power to redeem. That’s the story of the world, and our story when we claim it. There are a lot of people out there who have told Zach and you and me that what God wants and what the Bible commands is about being good, following the rules that keep the powerful in power, the rich getting richer, the respectable keeping others invisible. But when we take the story of God’s people as our own story and when we wrestle with that story -- all of it -- in community, there is no prior obligation, no person, no cultural imperative, no unjust law, no earthly power that can keep us from our identity in Christ. Our freedom in Christ divides us from all that would oppress us and restores us to one another as members of one Body of Christ, called to ministry and maturity in Christ, co-heirs with the one who sets us free.

Thanks be to God!