God brings a new creation: 23rd after Pentecost C

Today, I preached at Trinity las Americas United Methodist Church (TLA).  My sermon was rooted in my queerying the text this week.

This Sunday is the Sunday before the 20th annual Trans Day of Remembrance, so that was a big part of my sermon.  Below is the manuscript.  Because TLA is multicultural and worships bilingually, the sermon also is bilingual. 

I'm doing my best to include the manuscript more or less as it was preached.  The italicized is English and bold is Spanish.

Isaiah 65:17-25
17 For I am about to create new heavens
    and a new earth;
the former things shall not be remembered
    or come to mind.
18 But be glad and rejoice forever
    in what I am creating;
for I am about to create Jerusalem as a joy,
    and its people as a delight.
19 I will rejoice in Jerusalem,
    and delight in my people;
no more shall the sound of weeping be heard in it,
    or the cry of distress.
20 No more shall there be in it
    an infant that lives but a few days,
    or an old person who does not live out a lifetime;
for one who dies at a hundred years will be considered a youth,
    and one who falls short of a hundred will be considered accursed.
21 They shall build houses and inhabit them;
    they shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit;
    they shall not plant and another eat;
for like the days of a tree shall the days of my people be,
    and my chosen shall long enjoy the work of their hands.
23 They shall not labor in vain,
    or bear children for calamity;[a]
for they shall be offspring blessed by the Lord—
    and their descendants as well.
24 Before they call I will answer,
    while they are yet speaking I will hear.
25 The wolf and the lamb shall feed together,
    the lion shall eat straw like the ox;
    but the serpent—its food shall be dust!
They shall not hurt or destroy
    on all my holy mountain,
says the Lord.

-----

Isaías 65:17-25
17 »Miren, yo voy a crear
un cielo nuevo y una tierra nueva.
Lo pasado quedará olvidado,
nadie se volverá a acordar de ello.
18 Llénense de gozo y alegría para siempre
por lo que voy a crear,
porque voy a crear una Jerusalén feliz
y un pueblo contento que viva en ella.
19 Yo mismo me alegraré por Jerusalén
y sentiré gozo por mi pueblo.
En ella no se volverá a oír llanto
ni gritos de angustia.
20 Allí no habrá niños que mueran a los pocos días,
ni ancianos que no completen su vida.
Morir a los cien años será morir joven,
y no llegar a los cien años será una maldición.
21 La gente construirá casas y vivirá en ellas,
sembrará viñedos y comerá sus uvas.
22 No sucederá que uno construya y otro viva allí,
o que uno siembre y otro se aproveche.
Mi pueblo tendrá una vida larga, como la de un árbol;
mis elegidos disfrutarán del trabajo de sus manos.
23 No trabajarán en vano
ni tendrán hijos que mueran antes de tiempo,
porque ellos son descendientes
de los que el Señor ha bendecido,
y lo mismo serán sus descendientes.
24 Antes que ellos me llamen,
yo les responderé;
antes que terminen de hablar,
yo los escucharé.
25 El lobo y el cordero comerán juntos,
el león comerá pasto, como el buey,
y la serpiente se alimentará de tierra.
En todo mi monte santo
no habrá quien haga ningún daño.»
El Señor lo ha dicho.

-----

This Wednesday is Trans Day of Remembrance, or TDOR. Every year on November 20, we gather and read all the names that we know of the transgender people who have died in the last year. Although the list can often include some of those who died by suicide, the majority of trans people who died were intentionally killed. This year we know of 369 trans people who died. 36 of them have been killed or died here in the United States. One trans woman died in prison on Riker's Island, New York, and another was in ICE custody. The vast majority of those killed in the united states are Black trans women. 


El miércoles que viene es el día internacional de la memoria trans.  Cada año el 20 de noviembre, nos reunimos y leemos todos los nombres que conocemos de las personas transgénero que se murió en el año pasado.  Aunque muchas veces incluye algunas de las personas que se murieron por medio del suicidio, la mayoría de personas trans que se murieron es matada.  Este año sabemos de 369 personas trans que se murieron. 36 de estas personas han sido asesinadas o se han muerto aquí en los estados unidos.  Una mujer trans se murió en la cárcel en Riker’s Island, Nueva York, y otra fue en la custodia de la migra.  La mayoría en los ee uu es mujeres descendientes de Africa.

Cada noviembre leemos cientos de nombres y sentimos como si fuera inevitable hacerlo cada año.  Es como pensaron el pueblo de Israel en la lectura de hoy.  La gente está regresando del exilio y no sabe como encontrará la vida nueva.  Piensa en el exilio como si fuera inevitable otra vez.


Every November we read hundreds of names and it feels like the next Trans Day of Remembrance is inevitable, much as the people of Israel thought in today's reading.  They are a people returning from exile with no idea how they will find a new life—or if there even is life after exile.



It was easy for them to resign themselves to an exiled life forever, and it is easy for us now to think that violence against trans people will always exist — that racism, sexism, and transphobia will never end, but our God says otherwise. God says, “For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind.” And God continues with this new vision, saying, “No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.” 


Era fácil para la gente regresando del exilio y es fácil para nosotrxs pensar que la violencia contra personas trans siempre estará—que el racismo, el sexismo, y la transfobia siempre existirán, pero nuestro Dios dice que no.  Dios dice, “Miren, yo voy a crear un cielo nuevo y una tierra nueva. Lo pasado quedará olvidado, nadie se volverá a acordar de ello.”  Y sigue con una vista de vida, diciendo, “Allí no habrá niños que mueran a los pocos días, ni ancianos que no completen su vida. Morir a los cien años será morir joven, y no llegar a los cien años será una maldición. La gente construirá casas y vivirá en ellas, sembrará viñedos y comerá sus uvas.” 

Dios tiene otro plan para nosotrxs y para el mundo entero.


God has another plan for us and for the whole world.



It is not an easy plan to achieve — it never is. It requires major changes in how we function as human beings and in our cultures. God’s vision that “the wolf and the lamb shall feed together, the lion shall eat straw like the ox;” requires changes on the part of the wolf and the lion.  It’s not possible for the wolf and the lamb to eat together if the wolf is eating the lamb.


No es fácil alcanzarlo—nunca es fácil seguir a Dios.  Requiere grandes cambios en como funcionamos como seres humanos y como culturas.  El plan de Dios, que “El lobo y el cordero comerán juntos, el león comerá pasto, como el buey” requiere un cambio fundamental por parte del lobo y del león.  No es posible que el lobo y el cordero coman juntos si el lobo esta comiendo el cordero. 

Para crear un mundo donde toda la gente puede vivir sin miedo, la gente con poder—la gente que han abusado su poder, que han hecho más difícil la vida para la gente marginalizada—los lobos, no pueden tener tanta poder—no pueden comer a los corderos.  El poder que tienen sobre otras personas es poder sin amor y poder injusto.  Hay que enfrentarse con las consecuencias de sus acciones.  La cultura necesita cambiar para que los lobos no puedan hacer daño a otras personas.


To create a world where all people can live without fear, people with power — people who have abused their power, who have made life harder instead of easier for marginalized people — the wolves and lions, cannot have all that power. The power they have over other people is power without love—it is unjust power. The wolves must face the consequences of their actions. Culture needs to change so that they cannot harm other people.



And we, here, can be part of the change that God makes. We have power. We especially have power together as this community of faith. But also, every person here — some more than others, but each person — has power.  We can honor each person, protect the most vulnerable people, share power, and limit the damage done.


Y nosotrxs aquí somos parte del cambio que hace Dios. Tenemos poder.  Especialmente tenemos poder juntos como comunidad de fe.  Pero también cada persona aquí—algunas más que otras, pero cada persona—tiene poder.  Somos capaces de honrar a cada persona, de dar protección a la gente más vulnerable, a compartir el poder y limitar el daño hecho. 

Tenemos el poder de corregir unos a otros cuando decimos los pronombres incorrectos, cuando alguien habla de “esas personas.”  Nuestras acciones solo son una parte, pero son una parte importante, especialmente ahora que el gobierno no funciona bien.  Lo que podemos hacer, tiene que ver con nuestres amigues, nuestras comunidades.


We have the power to correct each other when we say the wrong pronouns, when someone talks about “those people.” Our actions are only one part, but they are an important part, especially when the government feels so hopeless. What we can do has to do with our friends and our communities.

Pastor Alejandro has asked about great, great, grandmothers.  I will ask about friends and friends of friends.  Can we talk to our friends about racism, sexism, and transphobia?  Can we speak up about these things when we´re in a group and don´t know everyone in the group?  When trans people aren’t present?  When it is just white folks?  How can we influence our neighbors for the good?


Pastor Alejandro preguntó de las tatarabuelas.  Yo pregunto de les amigues de les amigues.  ¿Podemos hablar con nuestres amigues sobre el racismo, el sexismo, y la transfobia?  ¿Podemos decir algo, cuando estamos en un grupo y no conocemos a cada persona en el grupo?  ¿Cuando personas trans no estén presentes? ¿Cómo podemos influir a nuestras projimas?

Dios está creando un mundo nuevo, está llamándonos, ¿seguimos a Dios? ¿Creemos en la posibilidad de otro tipo de mundo?  Podemos hacerlo juntxs.


God is creating a new world, God is calling us.  Do we follow God?  Do we put our faith in the possibility of a different kind of world?  We can do it together.

Amén.

the end is still to come: 26th after pentecost year b

On November 18th, I preached and led worship at Capitol Hill Lutheran Church.  Rooted in my queerying of Mark, as well as my engagement with Daniel and Hebrews, this sermon dove deep into the context of the texts and our understanding of Apocalyptic literature in the bible as well as the reality of humanity's potential for evil.

We explored fear and the ways fear is used as a political tool to make our culture sacrifice people, specifically thinking of gun violence, violence against immigrants, and Transgender Day of Remembrance.  Acknowledging that the end is still to come, the possibilities of what kind of end we will join God in making ended the sermon.

This is the image I preached from for both worship services.

I can clearly tell how this sermon was connected to my queeries, but feel free to let me know if you need help with the connections or have any other comments or questions!

Jesus liberates all people from power and oppression: 22nd after pentecost year b

One of the perks of doing pulpit supply in different contexts is that if an illustration works well two weeks in a row, I can use it both weeks.  This was one of those occasions.

The sermon was based on the gospel reading for today (plus the missing verses between last week and this week), using Archbishop and Saint, Oscar Romero, and the Catholic Church in El Salvador's story, including the acknowledging the u.s. role in the dictatorship that ultimately made a martyr of Saint Oscar. 

Additionally, Martin Luther's Freedom of a Christian connected well, reminding us that as followers of Christ we are simultaneously totally free subject to none and also servants of all.

I drew heavily on my queery for Mark.  If you have any questions about he connections to it, please let me know!

This is the image for my sermon.

I preached three different times over the course of my weekend and so the sermon itself grew and changed over time.  If you have any questions or insights, let me know!

Jesus changes the world's perspective: 18th after pentecost year b

I preached at Trinity las Americas today, a multilingual congregation that worships in Spanish and English and occasionally other languages (I got to read Proverbs in Slovak).  This is the manuscript I preached from, more or less how I preached it.

If you want to read the gospel in English, you can find it here.

Marcos 9:30-37
³⁰Cuando se fueron de allí, pasaron por Galilea. Pero Jesús no quiso que nadie lo supiera, ³¹porque estaba enseñando a sus discípulos. Les decía:
—El Hijo del hombre va a ser entregado en manos de los hombres, y lo matarán; pero tres días después resucitará.
³²Ellos no entendían lo que les decía, y tenían miedo de preguntarle.
³³Llegaron a la ciudad de Capernaúm. Cuando ya estaban en casa, Jesús les preguntó:
—¿Qué venían discutiendo ustedes por el camino?
³⁴Pero se quedaron callados, porque en el camino habían discutido quién de ellos era el más importante. ³⁵Entonces Jesús se sentó, llamó a los doce y les dijo:
—Si alguien quiere ser el primero, deberá ser el último de todos, y servirlos a todos.
³⁶Luego puso un niño en medio de ellos, y tomándolo en brazos les dijo:
³⁷—El que recibe en mi nombre a un niño como éste, me recibe a mí; y el que me recibe a mí, no solamente a mí me recibe, sino también a aquel que me envió

El evangelio del Señor.

-----

Today’s gospel is full of misunderstanding. Jesus speaks of his future—a future of suffering and death before the resurrection—and the disciples don’t understand a single word! They don’t understand what Jesus says and then, they don’t even ask about it out of fear!  What are they afraid of if they don’t understand what Jesus is saying?  Or, is it that they’re afraid Jesus will tell them that they’re going to suffer and die also?

El evangelio para hoy está lleno de mal entendimiento.  Jesús habla de su futuro—un futuro de sufrimiento y muerte ante la resurrección—y los discípulos no entienden ni una palabra!  No entienden que dice Jesús y no le preguntan por el miedo!  De que tienen miedo si no entienden lo que Jesus esta diciendo?  O es que tienen miedo de que Jesus vaya a decirles que van a sufrir y morir también?

Como prueba de que no entienden, mientras que caminaran a Capernaúm, discutían sobre la pregunta de quien es lo más importante.  Es como si nunca fueran a entender a Jesus.  Entonces Jesús cambia su estrategia, dice que cualquier persona que quiere ser primera tiene que ser al servicio de todos.  Cualquier persona que reciba a niñas y niños, recibe a Jesús mismo.

Eso es una lección que muchos necesitan aprender hoy.

As proof that they don’t understand, while walking to Capernaum, the disciples discuss the question of who is the greatest among them! It’s as if they’re never going to understand Jesus. So Jesus changes his strategy, saying that whoever who wants to be first must be last of all and servant of all.  Whoever welcomes a child welcomes Jesus.

That is a lesson that many need to learn today.

While we are still separating children from their families at the border, discussing whether or not it is a sin to sexually assault another person, and lowering the numbers of refugees we will receive in this country, we cannot say that we receive Jesus.

Mientras todavía separamos niños de sus familias en la frontera, discutimos si es pecado o no abusar sexualmente de otra persona y bajamos los números de refugiados que recibiremos en este país, no podemos decir que recibimos a Jesús.

Muchas veces seguir a Jesús es muy complejo.  Pero en estos casos, no lo es.  Jesús dice: “reciba a niñas y niños y recibes a mi,” “si tu ojo, tu mano, cualquier cosa te hace caer en pecado, sácatelo” (Marcos 9:42-48) y “ama a tu prójimx—al extranjerx—a la gente más vulnerable—como a ti mismx.” (Marcos 12:28-34)

Sabemos el mandato, pero que ocurre aquí en Iowa? 

Many times following Jesus is very complex. But in these cases today, it is not. Jesus says: "Whoever welcomes one such child in my name welcomes me," "if your eye, your hand, anything causes you to stumble, cut it off" (Mark 9: 42-48) and "love your neighbor—the stranger—the most vulnerable people—as yourself.” (Mark 12:28-34)

We know Jesus’ call, but what do we do here in Iowa?

You all do it here at Trinity las Americas. You teach English classes, host a camp in the summers, support vulnerable people, work for justice. These activities are important. It’s important to say clearly that sexual violence is a sin on the part of the perpetrator and it’s important to tell that to elected representatives.

Uds. lo hacen aquí en Trinity las Americas.  Enseñan clases de ingles, hacen un campamento en los veranos, apoyan a gente vulnerable, trabajan por la justicia.  Estas actividades son importantes.  Es importante decir con claridad que la violencia sexual es pecado por parte del perpetrador y es importante decirle a los representativos elegidos. 

Hacemos el mundo en que vivimos y lo hacemos juntxs.  Jesús lo hizo por todo el mundo.  Vino a la tierra con todo el amor de Dios para estar con nosotrxs y para ser humano, para unir y amar todo el pueblo, todxs lxs oprimidxs. Jesús vino para cambiar como entendemos el mundo—que lo último viene primera y lxs primerxs ultimxs. 

We make the world we live in and we do it together. Jesus did it for the whole world. He came to earth with all of the love of God to be with us and to be human, to unite and love all people, all the oppressed. Jesus came to change how we understand the world—that the last comes first and the first last.

As human beings, we responded to Jesus’ love with hatred and violence. The powers of this world thought that they won over the love of God in Jesus Christ, but they were wrong. They didn’t win against God—against the power and love of our God. As Jesus says, "The Son of Humanity is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again."

Como seres humanos, respondimos al amor de Dios con odio y violencia.  Los poderes del mundo pensaron que hubieran ganado sobre el amor de Dios en Jesucristo, pero no.  No ganaron contra Dios—contra el poder y el amor de nuestro Dios.  Como dice Jesús, “El Hijo del hombre va a ser entregado en manos de los hombres, y lo matarán; pero tres días después resucitará.” 

La resurrección cambia a todo.  Hay muchos razones para tener miedo, pero también sabemos que Jesús vence a la muerte y los poderes del mal en el mundo para que podamos vivir y amar.

The resurrection changes everything.  There are plenty of reasons to be afraid, but we know that Jesus overcomes death and the powers of evil in the world so that we can live and love.

And in communion, Jesus unites us. Jesus gives his body, broken for every single one. We come with our bodies, broken by the powers, by the systems of injustice, by xenophobia, by racism, by biphobia, transphobia, sexism, and everything that does violence, everything that breaks us, and we are received by Jesus. Everything that harms us is left in those moments when we join together at the Table.

Y en comunión, Jesús nos une.  Le da su cuerpo, roto por todxs—todo el mundo.  Nosotrxs venimos con nuestros cuerpos, rotos por los poderes, por los sistemas de injusticia, por la xenofobia, por el racismo, por la bifobia, la transfobia, el sexismo, y todo que hace violencia, todo que nos rompe, y somos recibidos por Jesús.  Dejamos todo que nos hace daño por los momentos en que unimos en la Mesa. 

Nosotrxs, el cuerpo roto de Cristo, reunimos aquí para recibir el pan roto—el cuerpo de Cristo, dado por un mundo roto, para la restauración del mundo, para traer la justicia, la gracia, y el amor de Dios que ningún sistema, ningún poder puede quitarnos. 

We, the broken body of Christ, gather here to receive the bread broken—the body of Christ, given for a broken world, for the restoration of the world, to bring the justice, grace, and love of God that no system, no power can take away.

Jesus comes and changes everything with his love.

Jesús viene y cambia todo con su amor.

Gracias a Dios.

Thanks be to God.

Jesus' resurrection is for bodies: easter 3 year b

The holy gospel according to Luke. (24:36b-48)

[³⁶While they were talking about this,]

Jesus Themself stood among the eleven and their companions and said to them,

     “Peace be with you.”

³⁷The disciples were startled and terrified,

     and thought that they were seeing a ghost.

³⁸Jesus said to them,

     “Why are you frightened,

     and why do doubts arise in your hearts?

          ³⁹Look at my hands and my feet;

               see that it is I myself.

                    Touch me and see;

                         for a ghost does not have flesh and bones 

                              as you see that I have.”

⁴⁰And when Jesus had said this,

     They showed them Their hands and feet.

     ⁴¹While in their joy those gathered were disbelieving and still wondering,

          Jesus said to them,

               “Have you anything here to eat?”

                    ⁴²They gave Jesus a piece of broiled fish,

                         ⁴³and Jesus took it and ate in their presence.

⁴⁴Then Jesus said to them,

     “These are my words that I spoke to you while I was still with you—

          that everything written about me

               in the law of Moses, the prophets, and the psalms must be fulfilled.”

⁴⁵Then Jesus opened their minds to understand the scriptures,

     ⁴⁶and said to them,

          “Thus it is written,

               that the Messiah is to suffer 

                    and to rise from the dead on the third day,

               ⁴⁷and that repentance and forgiveness of sins is to be proclaimed

                    in Their name to all nations,

                         beginning from Jerusalem.

          ⁴⁸You are witnesses of these things.”

The gospel of the Lord.

------

A couple weeks ago, Rev. Beth Wartick, a colleague in this synod, posted on Facebook, “Friends: the resurrection is for bodies.”  The post was a bit unsettling at first, because I think I’ve gotten pretty used to making the resurrection into an exclusively spirit and soul-centered or even an intellectual reality, I like to talk about it, but I’m less sure about its physicality. Our resurrection accounts both last week and this week, however, provide us with ample evidence for her statement.

Last week we encountered Jesus in the gospel of John presenting hands, feet, and side to the slow-to-believe and fear-filled disciples, prompting Thomas’ great declaration of faith, “My Lord and my God!”

Jesus’ presentation of Their actual resurrected body, wounds and all, speaks to the disciples in a way that no number of eye-witness accounts could have, and this week’s resurrection account is no different.

Jesus has just spent the day walking along the road to Emmaus with Cleopas and another disciple, explaining everything that Holy Week—Maundy Thursday, Good Friday, and that very Resurrection morning—meant.  Jesus had literally and figuratively walked them through all of scripture, interpreting it just for them.

But it wasn’t until Jesus sat with them and blessed and broke bread—the nourishment for their own bodies—that they recognized the Resurrected One.  And when Jesus shows up with the rest of the disciples in today’s reading, it is once again about the body: “³⁹Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have,” says Jesus.

Jesus knows the same truth as Pastor Beth: “The resurrection is for bodies.”  There is knowledge and wisdom in our bodies and embodied lives that our intellect can only ever grasp at futilely.  Jesus knows that our bodies carry in them the truths of our lived experiences, of our ancestors’ lives, and even the sparks of stardust that are scattered throughout the cosmos.

Each body comes from and is nourished by the dirt of the earth and is also made up of the stardust of that first Big Bang of life.  Each body reflects a piece of the image of God.  Jesus’ resurrection is about bodies because bodies matter to Jesus.  Bodies are part of our whole selves and when we create this false binary that divides souls from bodies, we fracture who we are.  We lose track of the fullness of our humanity and our belovedness by God.  We don’t just do this with words and ideas, we fracture the whole body of Christ, the image of God that we bear together, in physical ways as well.

Before moving to Iowa, I served as a pastor in rural southeastern Minnesota and I spent quite a bit of time with beloved children of God who worked on farms near town—not only those who owned or ran the farms, but especially those who make the oftentimes difficult and life-threatening trip north from Mexico and Central America to get up in the middle of the night to milk the cows, or early in the morning when it’s still below freezing to start harvesting the crops.

Their immigrant bodies, which carry so much of the burden and weight of feeding our country, are part of Jesus’ death and resurrection and Jesus loves them.

The bodies of those who cultivate the earth on farms, in personal or community gardens, and even in potted plants are also part of Jesus’ death and resurrection and Jesus loves them.

Your bodies, our bodies, weary from carrying us through decades of life, from backpacks full of school books, from the energy and demands of new babies and young children, or from the pressure to be or act a certain way are part of Jesus’ death and resurrection and Jesus loves them.

The bodies that struggle with stairs, standing, or even eating are part of Jesus’ death and resurrection and Jesus loves them.

The bodies of victims of violence, whether the violence happens in the confines of their home, at a party late at night, in the stares and fear of others on the street or at the coffee shop, across the world with chemical weapons and bombs in Syria, or anywhere in between are all part of Jesus’ death and resurrection and Jesus loves them.

The bodies of refugees, fleeing violence, seeking hope and compassion, allowed in some countries and not in others are part of Jesus’ death and resurrection and Jesus loves them.

The bodies around the world, in our fullest possible diversity—bodies that don’t look anything like yours and bodies that are so similar it isn’t possible to deny that you are kin—all of these bodies and your very own body are part of Jesus’ death and resurrection and Jesus loves them.

Bodies contain wisdom and understand truths that can be hard for us to grasp.  Jesus presents first a body with wounds—a broken, yet resurrected body—knowing that once the body understands the reality, the structure or skeleton, of the resurrection, then the words can give flesh to those bones.  Jesus’ words are good, but first Jesus’ body must convey the truth.

Jesus’ resurrection is bodily.  Jesus blesses and breaks bread.  Jesus eats broiled fish!  Jesus loves bodies.

And so a blessing from Pastor Beth:

“Friends: the resurrection is for bodies.

The resurrection is for: skinny bodies, fat bodies, in-between bodies.

The resurrection is for: brown bodies, black bodies, olive bodies, white bodies.

The resurrection is for: female bodies, transgender bodies, male bodies, tall bodies, short bodies.

The resurrection is for: undocumented bodies, citizen bodies, visitor bodies, immigrant bodies.

The resurrection is for: wrinkly bodies, smooth bodies, hairy bodies, swimsuit-ready bodies, sweatpants-ready bodies.

The resurrection is for: old bodies, young bodies, able bodies, disabled bodies, tired bodies.

The resurrection is for: any bodies, every body, your body.

Jesus loves your body enough to give it new life. Treat your body and your neighbor's body with the same respect you'd show to anything beloved by God.”

Amen.

advent 1 year b

This series has now moved over to my other blog: https://christianityisaqueerthing.blogspot.com/

Mark 13:24-37

²⁴“But in those days, 
     after that suffering,
          the sun will be darkened,
          and the moon will not give its light,
          ²⁵and the stars will be falling from heaven,
          and the powers in the heavens will be shaken. 
     ²⁶Then they will see ‘the Human One coming in clouds’ 
          with great power and glory. 
     ²⁷Then the One will send out the angels, 
          and gather the elect from the four winds, 
               from the ends of the earth to the ends of heaven.

²⁸“From the fig tree learn its lesson: 
     as soon as its branch becomes tender and puts forth its leaves, 
          you know that summer is near. 
     ²⁹So also, when you see these things taking place, 
          you know that the One is near, 
               at the very gates. 
     ³⁰Truly I tell you, 
          this generation will not pass away 
               until all these things have taken place. 
          ³¹Heaven and earth will pass away, 
               but my words will not pass away.

³²“But about that day or hour no one knows, 
     neither the angels in heaven, 
     nor the Child, 
          but only the Parent. 
³³Beware, keep alert; 
     for you do not know when the time will come. 
³⁴It is like a person going on a journey, 
     when they leave home 
     and put their slaves in charge, 
          each with their work, 
     and command the doorkeeper to be on the watch. 
          ³⁵Therefore, keep awake—
               for you do not know when the master of the house will come, 
                    in the evening, 
                    or at midnight, 
                    or at cockcrow, 
                    or at dawn, 
                         ³⁶or else the master may find you asleep 
                              when they come suddenly. 
               ³⁷And what I say to you I say to all: 
                    Keep awake.”

Queeries for the text:
Is darkness a trait of the Human One?  And of great power and glory?
Is darkness good?
Is tenderness a sign of the coming of the Human One?
Will the Human One be undocumented?
Who is the master?
Is being exhausted but awake better than being woken up in the middle of sleep?
Does this poetry speak deep into anyone else's soul?
What does it mean to "pass away"?
Do the elect from the four winds come from the four directions?

God messes with our binaries: 23rd after pentecost a

The other reading I reference is 1 Corinthians 1:18-31.

El santo evangelio según San Mateo (25:1-13)

[Jesus said to the disciples:]

¹“Then the dominion of heaven will be likened to this:

      Ten bridesmaids took their lamps

      and went to meet the bridegroom.

            ²Five of them were foolish,

            and five were wise.

                  ³When the foolish took their lamps,

                        they took no oil with them;

                              ⁴but the wise took flasks of oil with their lamps.

            ⁵As the bridegroom was delayed,

                  all of them became drowsy and slept.

                        ⁶But at midnight there was a shout,

                              ‘Look! Here is the bridegroom!

                              Come out to meet him.’

                  ⁷Then all those bridesmaids got up

                  and trimmed their lamps.

                        ⁸The foolish said to the wise,

                              ‘Give us some of your oil,

                                    for our lamps are going out.’

                        ⁹But the wise replied,

                              ‘No! there will not be enough for you and for us;

                                    you had better go to the dealers

                                    and buy some for yourselves.’

                  ¹⁰And while they went to buy it,

                        the bridegroom came,

                        and those who were ready went with him into the wedding banquet;

                        and the door was shut.

                              ¹¹Later the other bridesmaids came also, saying,

                                    ‘Lord, lord, open to us.’

                              ¹²But he replied,

                                    ‘Truly I tell you, I do not know you.’

                                          ¹³Keep awake therefore,

                                                for you know neither the day nor the hour.”

El evangelio del Señor.

-----

As I was rereading the gospel throughout this week, 1 Corinthians 1 kept popping into my head.  What does it mean for us to call some bridesmaids wise and others foolish when God messes with our understandings of what is wise and what is foolish?

Is it wise to hoard the oil?  Is it foolish to not bring extra just in case?  Is it wise or foolish to leave to buy more?  To leave the lamps lit while they wait?  To show up late to your own wedding celebration?  To arrive so much earlier than the bridegroom?  To go inside and lock people out?  To pretend not to know someone?

Paul writes, “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong.”

God comes to mess with the good/bad binaries that we create.

We are so disposed to sorting the world into categories, especially binaries.  Good or bad, dark or light, women or men.  But the reality is that, as Sirius tells Harry Potter in the Order of the Phoenix, “The world is not split into good people and death eaters.”  It’s just not that simple.

Throughout the bible and throughout our lives of faith, God calls us deeper into the complexities of the world.  As our faith deepens and we come to understand that "when we recognize that noteverything is black and white, the next step is recognizing that it's not justshades of gray either, but instead that life is a rainbow of shades,highlights, colors, and tones."

The binaries we create do not serve God.  Instead they limit our understanding of God and the world around us.  If everyone has to be either wise or foolish, then what about those who are funny or sad or joyful?

Perhaps today’s parable is really about being prepared or receiving permission not to share, but as likely as not, it’s about wondering how else the story could play out.

What secret option c’s are out there that dance between and beyond the categories of wise and foolish?

Today is an easy day for us to find ourselves in the midst of binaries—good-byes and not hellos, endings, and yet beginnings.  Yesterday was Veteran’s Day and who better knows the value of peace, the danger and pain of war, and the ways it is not nearly that simple than veterans?  We’re even approaching the end of the church year and preparing for Advent, which itself breaks the binary as we live in the space of yearning for God’s reign on earth even as it has already begun in Jesus’ death and resurrection.

This Sunday is my last Sunday with you all and as we say good-bye, we are ending this pastoral relationship that we’ve had.  I won’t keep in touch, so that as you discern your leadership and pastoral needs, you can more fully embrace whoever comes to serve as pastoral leadership.  This is very much an ending.  

But it is also a beginning.  It’s a beginning for me as I move to Des Moines and it’s a beginning for you all as you begin to identify essentials for your community of faith—what is at the heart of your mission and ministry, the heart of your worship.

But even that is work we have already been doing together.  It is the ongoing work that we are always doing as people of faith in an ever-changing world.

You as a community embody a resistance to the binaries we humans like to create.  You are both ELCA and PCUSA in your worship together.  You have a building and yet next Sunday you will worship in a different building and for Thanksgiving you will worship in yet another building.  You care for each other and you also care for the community and the world.

The way you all engage in ministry is creative and visionary.  Investing your time and energy in relationships resists either being patronizing charity givers who keep others at an arms’ length or ignoring those who are different from you.

You are loved by God and you extend that love outward to care about this community and to care about this world instead of holding it in and keeping it just within yourselves.  You are witnesses to God’s transforming love and grace in your commitment to even what is not always popular or comfortable.  You are capable of wrestling with the hard questions of faith.

You wrestle with immigration policies that don’t honor the holiness of humans who immigrate to this country.  You can wrestle with what it means when thoughts and prayers aren’t stopping gun violence.  You can wrestle with what it means to live beyond and between the gender binary.  You wrestle with racism and white privilege and your place in it all.

You have enormous capacity as a community of faith to dwell in the in between.  You can question the text without losing your faith.  To ask if Jesus might not be the bridegroom, but instead a foolish bridesmaid, locked out of our religious celebrations.  You can ask what would have happened if the foolish bridesmaids didn’t leave or if the wise ones insisted on waiting just a little while longer until they returned before they went inside.

You, dear people of God, are vital to the body of Christ throughout the world.  The ministry God does through you in and with this community is vibrant and in whatever form it may take in the coming months and years, I trust that God will continue to work through you.

And even at this ending, I will continue to carry you in my heart.

Thanks be to God.