Author: lakewooducc

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.

Date: Sept. 26, 2010
Sermon: Investment Advice
Pastor: Rev. Kim P. Wells

If you want to invest your money, I am not one to advise you. In fact, for me to give counsel about financial investing may be cause for malpractice!
If you want financial investment assistance, there are books and websites, as well as professionally qualified people, like our LUCC member Matthew Weber, that offer that kind of help. But don’t look for finance tips from a pastor!

While a pastor is not qualified to be offering financial investment advice, a pastor, a spiritual guide, a religious leader, should be well-qualified to give counsel about investing your life: Investing yourself in ways that create value and yield significant dividends! And in the scripture lessons that are assigned for today, we hear about just that: How to invest our lives with meaning. Each scripture offers a different insight, so we’ll listen to each lesson and reflect on it in turn. First, the prophet Jeremiah.

Read Jeremiah 32:1-3a, 6-15
What’s the first principle of any real estate transaction? Location. Location. Location. We don’t want to miss the implications of the location in this story or we’ll miss the message. Location. The field that Jeremiah is buying is located in an area occupied by the enemy Babylonian army. In fact, they may be camped out on the actual land! The armies of King Nebuchadnezzar are besieging Jerusalem. The city will soon fall and the government with it. Domination, oppression and exile ensue. This field can’t be worked or sold to anyone else. And what can Jeremiah do anyway, since he is in prison. He is in no position to do anything with the land. And yet, in a very public ceremony, with money measured and witnesses at hand, Jeremiah makes a spectacle of buying this worthless field. In the face of extremely dire circumstances, Jeremiah is banking on the future. He is exhibiting trust and faith in God’s future. He is loyal to a God who can effect reversals: Punishment to redemption. Devastation to productivity. Danger to security. Jeremiah is betting on God’s promise: “Houses and fields and vineyards shall again be bought in this land.” (Jeremiah 32:15)

So, strategy number one for investing your life: Take the long view. Look at the big picture. Expect change and transformation. Don’t merely consider immediate circumstances and short term gain. Bank on the long term.

This relates to our decisions and behaviors and choices on many fronts. It can relate to parenting. Sometimes parents can get all caught up in some small issue with their children. And it can disrupt the relationship and create friction that lasts and grows. But the initial issue may have been small. Was it worth it? A parent needs to think years down the line. Will this really matter? Each and every day, parents need to be looking years ahead at the ramifications of what they are doing. It is not enough to just look at the short term, or at momentary convenience.

Thinking about the long term is also an important consideration when it comes to something like the ending of a relationship. A divorce. Maybe there is anger and acrimony, but will a hostile termination of the relationship do anyone any good in the long term? Especially if there are children involved and there needs to be continuing contact as co-parents. Isn’t it better to work things out in a mutually agreeable manner that serves the long term? Getting vindictive satisfaction upfront will have negative consequences in the years to come. It’s not worth it.

Take the long view. Yesterday at Malcolm’s soccer game, the coach called out to a player who was complaining right near the end of the game, “Suck it up for 2 minutes to take the game.”
We also want to think about the long term when it comes to some of our most deeply cherished hopes and dreams about peace and justice. We need to invest ourselves in long term solutions. We need to examine our behavior and look for ways to pursue
these ends over decades and generations, not just in the immediate future.

This week the list of the richest people in the world was released by Forbes Magazine, and it told us what we already knew: Wealth is becoming more and more concentrated in the hands of a few. Transformation to an economy in which wealth is more evenly distributed is going to take years. It is not going to happen by the next election. But if there is to be any change, we must make investments in that future now. Take the steps we can toward economic justice. Keep the vision alive.

The same is true with the environment. We need to be thinking in the long term, both in terms of our resource usage and waste management as well as in terms of new technologies and energy sources.

Maybe you saw the little article in the paper this week about a dog park in Cambridge, Massachusetts, illuminated by lights that are fueled by dog poop. The people put the dog poop in a container and it generates methane which is then used to light the park at night. New solutions. New ideas. And that one came not from an engineer, but from an artist! (St. Petersburg Times 9/23/10)

The wisdom of the story from Jeremiah is take the long view. Don’t get succored in by immediate gratification, or apathy. We can’t do anything. We can’t make a difference. Our political system is set up for the short term: Do the things that will immediately please the people so that you will be re-elected. That is not sound strategy for investing a life, creating meaning, and making a difference.

We must think ahead. And like Jeremiah, regardless of image, reputation, or ridicule, bank on God’s intentions for peace, plenty and harmony. Invest now in a future with no war, no poverty, no bigotry, no injustice. Anticipate a safe and beautiful world for all people. Invest yourself in that future, regardless of current adversity, misfortune, and devastation. Bank on the long haul.

Now, on to Timothy.
Reading of I Timothy 6:6-19
Here we are given strategy number two for investing a life to create meaning and purpose. The author of First Timothy gives pointed teaching specifically about money and greed. And the investment strategy offered boils down to Don’t be greedy. It’s not all about money.

The writer of Timothy shows an awareness of just how great the seduction of wealth is. And that was before TV advertising, billboards, and the internet enticing us to spend our money in countless ways! The writer uses the words “temptation,” “trapped,” “senseless and harmful desires,” “ruin,” “destruction,” “pierced with many pains” to describe the effects of greed. That is strong language. The seductive power of wealth is real and can be devastating. So the author cheers, “Fight the good fight.” (I Timothy 6:12) Using imagery related to an athletic contest, the writer is showing us that there is compelling competition to the Christian life; there is a serious threat to our well-being, and it is named Greed. And we must work against it if we want to invest our lives in ways that are satisfying and meaningful.

The single-minded pursuit of wealth produces that which does not ultimately satisfy. The lure of wealth distracts us from doing good, from investing time and energy in religious pursuits. It takes us away from contentment with a simple life. It prevents us from appreciating all that God has provided “for our enjoyment.” (I Timothy 6:17)

And, the pursuit of wealth, the addiction to financial success, the seduction of the love of money, also, sometimes subtly leads us to betray our values and morals. We make choices that serve the ends of financial accumulation, but at the expense of human relationships, moral integrity, or even the well-being of other people and the earth.

People are getting rich from coal extraction, so the tops of the mountains of West Virginia are being stripped, causing enormous environmental destruction. This is seen as an acceptable cost for the pursuit of wealth. It is the destructive byproduct of greed.

And we know the human cost of greed when it comes to the plight of the farmworkers, kept in virtual slavery and exposed to harmful chemicals and pesticides. The United Farmworkers have started a campaign, “Take Our Jobs,” offering the jobs often done by illegal immigrants to legal US citizens. There have been very few takers!

We want to also consider the issue of greed and wealth from a larger perspective. While most of us do not think of ourselves as rich, in the eyes of the majority of people around the world, we are considered rich. We are perceived as being wealthy. For those with significant financial resources, Timothy has a word. Not of condemnation, but of cautionary advice: “As for those who in the present age are rich, command them not to be haughty. . . They are to do good, to be rich in good works, generous, and ready to share. . . so that they may take hold of the life that is really life.” (I Timothy 6:17-19) That’s the kind of investing we are commanded to do. Use our resources to do good, be generous, and share.

On the front of one of the birthday cards I got last week, it said, “If we had but one wish for your birthday, it would be this.” Then you open the card and it reads, “We wish we’d win the lottery.” Added below this, handwritten, was, “We would share, of course” That’s the spirit! Sharing. Generosity. The problem is not money, but Love of money that gets us into trouble. It is the lure of wealth, greed, that destroys our humanity and our character, and our souls. And this is something we must fight against. So, strategy number two for investing your life, Don’t be greedy.

Instead, Timothy tells us, invest in your faith. It will yield dividends of contentment, simplicity, acceptance, godliness, righteousness, love, patience, endurance, fortitude, and gentleness. Pursue these virtues through faithful living and loyalty to God. Invest in that good life. This teaching is not unique to Christianity by any means. In fact, the main philosophical and religious traditions of the first century emphasized these same values. Keep your life focussed on God, not the pursuit of wealth.

And this leads into the lesson from Luke that offers strategy number three for investing your life.

Read Luke 16:19-31
Dives, the name traditionally given to the rich man, was not intentionally bad. He was not knowingly immoral. He doesn’t spit on Lazarus. He doesn’t harass him. Dives is simply centered on his own well being. He is selfish and egocentric. Perhaps because he worrying about his investments and holdings, etc., he’s myopic. This blinds him to Lazarus. To the poor, hungry, crippled, sore -ridden human being thrown down at his gate. The gate which provides privacy, protection, security, and separation from the likes of Lazarus.

Was Lazarus famished while Dives feasted? Did Lazarus die of exposure while Dives lay ensconced in his linen sheets? Were Lazarus’ sores infected while Dives luxuriated in warm baths? We don’t know. But we do know that their lives were completely separate, though their proximity was immediate. Dives was simply ignorant of the existence of Lazarus and of his need.

Now let’s remember that Dives was from a religious tradition that emphasizes care for the poor and needy, charity and compassion, outrage at injustice, sympathy for those in need. Dives’ religion had been telling him about his responsibility to the poor his whole life, but he was ignoring that, too. He had denied the dignity, respect, equality and humanity of someone at his doorstep, not to mention denying Lazarus food and clothing.

While we may abhor Dives’ indifference, ignorance, and apathy, if we are honest, we will also have sympathy for Dives. We, too, know what it is to be separated from those in need in our community and in our world. We, too, can shut our door or our gate, and shut out the seamier side of reality. Get the homeless off the exit ramps and the benches downtown. We, too, know what it is to get caught up in our own affairs and not see the need around us. Our lives are complex and overloaded as it is with day to day concerns. Can’t we empathize with Dives – caught up in his own world?
So, now we get to life investment strategy number three. Pay attention. We don’t need a new teaching, or a new warning, or a new fangled way to be told. We have already been given our own religious heritage, as well as the religions and philosophies of the world which all basically teach concern for the poor and needy, sensitivity and generosity to those who are suffering. This is not new. We simply need to choose to take heed. Pay attention.

We need to look for opportunities to be generous with ourselves, our time, and yes, our money. And these opportunities are right on our doorstep, literally and figuratively, if we choose to pay attention.

We don’t have to be rich, like Dives, to be able to invest ourselves and the resources that we do have in significant ways, making a difference, embodying divine love and generosity.

When we were in Costa Rica several years ago, we got pizza at a place that had a buy one get two free deal. We had an extra pizza left over. So we decided to give it to a homeless guy we had seen around the corner from our hotel. We walked to where we had last seen him, and he was already holed up in a cardboard box for the night. Our daughter Angela spoke to him in Spanish. She got his attention. He peeked out of the box. She told him that we wanted to give him the pizza. After smiling and thanking us, he did not tear into a slice of the pizza. The first thing he did was whistle and call to his buddy down the block and around the corner who came running. Then they ate the pizza together.

Pay attention, and you will see all that ways that God is giving you to invest yourself. You will see the teachings and encouragement that you need. You will see the opportunities that are being given to you. And you will see your life significantly enriched because of your investment in the needs and well-being of others. But we have to be paying attention, or we will let real life slip by, and just be taken in by the equivalent of a Ponzi scheme!

So, our last investment strategy is pay attention.

As I said, I don’t know a thing about investing money, but I do know something about investing a life. I trust the witness of Jesus and of scripture. When we take the long view, avoid greed, and pay attention to the teachings of our tradition and the needs of others, we will find ourselves rich beyond measure in the things that really matter. We will reap dividends untold. We will receive endless returns on our investing. 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.