World Communion

Date: October 3, 2010, World Communion Sunday
Scripture Lesson: Jeremiah 29:1, 4-7
Sermon: World Communion
Pastor: Rev. Kim Pirazzini Wells

One of the most famous stories told of St. Francis of Assisi is when he tamed the wolf that was terrorizing the people of Gubbio. While Francis was staying in that town he learned of a wolf so ravenous that it was not only killing and eating animals, but people, too. The people took up arms and went after it, but those who encountered the wolf perished in its sharp teeth. Villagers became afraid to venture beyond the city walls.

Francis had pity on the people and decided to go out and meet the wolf. He was desperately warned by the people, but he insisted that God would take care of him. A brave friar and several peasants accompanied Francis outside the city gate. But soon the peasants lost heart and said they would go no farther.

Francis and his companion began to walk on. Suddenly the wolf, jaws agape, charged out of the woods at the two men. Francis made the sign of the cross toward it. The power of God caused the wolf to slow down and to close its mouth.

Then Francis called out to the creature: “Come to me, Brother Wolf. In the name of Christ, I order you not to hurt anyone.” At that moment the wolf lowered its head and lay down at St. Francis’ feet, meek as a lamb.

St. Francis explained to the wolf that he had been terrorizing the people, killing not only animals, but humans who are made in the image of God. “Brother Wolf,” said Francis, “I want to make peace between you and the people of Gubbio. They will not harm you any more and you must no longer harm them. All past offenses are to be forgiven.”

The wolf showed its assent by moving its body and nodding its head. Then to the absolute surprise of the gathering crowd, Francis asked the wolf to make a pledge. As St. Francis extended his hand to receive the pledge, so the wolf extended its front paw and placed it into the saint’s hand. Then Francis commanded the wolf to follow him into town to make a peace pact with the townspeople. The wolf meekly followed St. Francis.

By the time they got to the town square, everyone was there to witness the miracle. With the wolf at his side, Francis gave the town a sermon on the wondrous and fearful love of God, calling them to repent from all their sins. Then he offered the townspeople peace, on behalf of the wolf. The townspeople promised in a loud voice to feed the wolf. Then Francis asked the wolf if he would live in peace under those terms. He bowed his head and twisted his body in a way that convinced everyone he accepted the pact. Then once again the wolf placed its paw in Francis’ hand as a sign of the agreement.

From that day on the people kept the pact they had made. The wolf lived for two years among the townspeople, going from door to door for food. It hurt no one and no one hurt it. Even the dogs did not bark at it. When the wolf finally died of old age, the people of Gubbio were sad. The wolf’s peaceful ways had been a living reminder to them of the wonders, patience, virtues and holiness of St. Francis. It had been a living symbol of the power and providence of God.
(Stories of St. Francis of Assisi,1182-1226, recorded by Thomas of Celano during the 13th century. —retold by John Feister, http://www.americancatholic.org/features/francis/stories.asp, adapted)

Just as with Biblical stories, the point here is to look for the messages, the insights, the values in the story, and not get caught up in the factuality, believability, or historicity. There is a disturbing of the peace and the people want to use violence to eliminate the threat. But St. Francis uses negotiation and reconciliation. He works out a deal where everyone gets their needs met: The wolf is given food and no longer needs to attack the people or their livestock. So, to save themselves and their animals, the people feed the wolf and take care of it.

In the scripture we heard from Jeremiah, the people of Judah are living in hostile circumstances. They have been vanquished by the Babylonians, and have been taken as spoil to Babylon. They are living in exile, away from their homes, land, traditions, community, religious structure, etc. They are not happy about this. They are angry and grieving. Living in enemy territory, they expect to be abused and oppressed. These people are not immigrants who have come by choice. They are booty. The spoils of war. Taken as slaves.

Some years ago, we visited the Carter’s Grove Plantation near historic Williamsburg in Virginia. At that time it was open to the public to show people about the slave culture that existed in the days of colonial Williamsburg. In the visitor’s center, there was an introductory movie about the planation, slavery, and society in colonial times in the area. In this film, the slaves – the people of African descent who were captured in Africa, purchased, and brought across the ocean against their will on the middle passage – were referred to using the term “immigrants.” Immigrants! As if these people had chosen to come here to begin a new life! After the movie, we asked the staff person who was the host about the use of the word immigrants. She herself was African American. She said, “We’re just glad to have this historic re-creation of the plantation.” The implication was we’re not going to quibble about a word here or there, we’ll take the bone we’ve been thrown. I was shocked.

In the Jeremiah story that we heard, these people are not immigrants. They have not come to Babylon to start a new life. They are here by force. They have come under extreme duress. And as they see it, they have had a hand in their own demise, because they see their exile as a punishment from God for their disobedience. So they are not happy. With the Babylonians or themselves. And they certainly don’t want to be in Babylon, or have anything to do with the Babylonians.

And what are they told by God through the prophet Jeremiah? “Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to God on its behalf for in its welfare you will find your welfare.” (Jeremiah 29:1, 4-7)

The exiles are not told to rebel, or resist, but to submit. To integrate themselves into society. Live with the people. Eat their food. Make families together. And not only that, they are told to seek the welfare of their captors. They are told to work for the good of their enemies. For their well-being is directly connected to the well-being of the Babylonians.

Like the St. Francis story, this is a story of making peace by living together in communion. And this communion is created not through violence, or domination, or threat, or imperialism, but this peace is created through relationships, through seeking the good of the enemy.

This was the approach used by Abraham Lincoln in the wake of
the Civil War. There were those who wanted Lincoln to take a vindictive line with the South, but Lincoln refused. His approach: “Am I not destroying my enemies when I make friends of them?”

This World Communion Sunday, we are invited to think about how we are called to be in communion with the world – all peoples, all creatures, the planet itself, and the cosmos. How do we create peaceful communion with the world? Communion as deep interconnection. Communion as profound mutual understanding. Communion as relationships which are transformative?

Our tradition teaches that we create communion by seeking the welfare of others, especially those we consider enemy. Communion does not include seeking our own welfare at the expense of another. Jesus never sought his own good at the expense of anyone. The prophet Jeremiah offers God’s word of hope through seeking the welfare of the Babylonians. St. Francis did not seek his own good at the expense of others, even animals. This is the way of world communion.

Given the conflicts and divisions in our world, we have a great challenge before us. To seek communion with the world. Not domination. Not subjugation. Not humiliation. Not exploitation. But communion. Enough for all. A place for all. Safe space for all. Just as there is at the communion table where there is a place for everyone and everyone belongs and everyone is welcome.

There is much talk these days about immigration, and the population coming across the border from Mexico. Last Friday was school spirit day at St. Petersburg High School and the theme was Outer Space and other worlds. Apparently, a sizable number of students dressed as Mexicans. Their version of aliens.
In my experience, from the Mexican people I have gotten to know, most Mexicans do not want to immigrate to the United States. They love Mexico: The land, the people, their families, the culture, the food, the language. They end up coming here because they cannot provide for themselves and their families in Mexico. They cannot find a way to make a living and sustain themselves.

This is due in large measure to US policies, including the stipulations of the North American Free Trade Agreement. NAFTA significantly hurt the local Mexican population in a variety of ways, including limiting access to land, controlling produce prices, and other things. But NAFTA benefits the US. So, we benefit from NAFTA, at the expense of the Mexicans, and to survive, some try to come here legally and illegally. This is not communion or community, this is domination and exploitation.

Now, conditions are even worse in Mexico due to the drug cartels and the violence being perpetrated by the drug lords. And, surprise, surprise, we are contributing to that, as well. According to the St. Petersburg Times, “Some 7,000 gun stores operate along the U.S.-Mexican border. Most are not required to notify authorities even if an individual buys dozens of assault weapons in a short period. In fiscal 2009 U.S. agents revoked the licenses of just 11 stores for violations.” In addition, we are told that, “Guns are being smuggled across the border at a rate of up to 5,000 per year. The top two varieties are assault rifles: Romanian-made AK-47s and clones of the Bushmaster AR-15.” “At least 62,800 of the more than 80,000 firearms confiscated by Mexican authorities from December 2006 to February 2010 came from the United States.” (St. Petersburg Times, Wed. 9/15/2010, “United States is supplier of drug cartel funds, weapons”)

US policies along with the exportation of guns are not contributing to good relations with our neighbors, let alone communion. If we were committed to pursuing world communion, we would put our energies into improving conditions in Mexico so that the people would thrive there. We would promote policies that help to create sustainable, safe lives for the everyday people there. This would significantly stem the tide of people trying to immigrate into the US from Mexico. We could take our cues from Jeremiah and St. Francis and the wolf. Befriend the perceived threat, instead of fueling antagonism and hostility. Mexico is but one example. There are many, near and far, even in our own communities and families.

On this World Communion Sunday, we are invited to consider how we are called as Christian people, as followers of Jesus, to seek to be in communion with the whole world. This kind of attitude and resolve is desperately needed in our world fragmented and fractured by fear and violence. And the message from Jeremiah gives us insight about how to do this. Build community. Live together. Get to know each other. Overcome fear and hostility. Pursue understanding. Find common ground. Seek the welfare of the whole. And in so doing, we will ensure our own well being, and safety, and security.

In a few weeks, the church is sponsoring neighbor to neighbor conversations about religion. This will be a chance for people of different religions to come together in a safe setting to talk about their religions with each other. The gatherings will be held on Thursday evenings at the South Branch library which is neutral territory. We hope that you will want to be part of this initiative aimed at creating more communion in the world.

As we consider our commitment to world communion, we might ask -What are the dangers that face us? What are the threats? Where are our enemies? Where do we feel antagonism? Who do we disagree with? Who makes us feel uncomfortable? Who are we afraid of? Sometimes what most challenges us may not even be external. It may be within us. Where are our wolves? Where is the growling and snarling? What makes us want to bark back? These places show us where we need to work at creating communion. Respectful relationships for the common good. Risking reconciliation and peace. Open to being vulnerable and transformed.

Don’t be afraid of the wolf. Befriend it. Seek its well-being. Pursue communion with the whole world. In this way, we will find the peace we seek. Amen.

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.