Category: Sermon Texts

Scripture Lesson: Acts 8:26-40
Sermon: Open Borders
Pastor: Rev. Kim P. Wells

I love this story of Philip and a treasurer from a far off land. I love it because it challenges our assumptions and our complacency. Philip, an evangelist, gets dropped here and there into unfamiliar, and perhaps unwanted, situations and is expected to deliver good news, the gospel. Whether he wants to or not. Whether it is wanted or not. And in this story, after all of the stories of Jesus and people who are poor, and sick, and forgotten, and outcast, here is the Ethiopian eunuch. About as far out as we can imagine. Stranger. Alien. Foreigner. Outlier. Not the typical down-on-her-luck type we are used to hearing about in the gospels. No. So, again, our expectations, our assumptions, are jarred.

First, Ethiopia. Where was Ethiopia? What scholars seem to agree about is that it was south of Palestine and probably south of Egypt. But since this is before the days of Google Earth, Ethiopia is really a way of saying the end of the known world. The edge. The fringe. The margin. This person was as far out as you could get, geographically, ethnically, and religiously from the mainline Jewish culture of Jesus’ day.

And as if that was not enough, we are told that the person is a eunuch. His body has been altered. He is not “normal.” He cannot function as a man in the biological, procreative sense. So, in yet another way, he is beyond, outside, over the edge.

And before we pigeonhole him as a forlorn pathetic outcast, we must remember that we are told that he is the keeper of the treasury for the queen of his country. He is a person of high esteem, great authority, important responsibility, and, yes, probably very, very rich. Think the 1%. Again, not a characteristic of the typical Jesus follower. So, again, he defies anything that could be considered “normal.”

And, perhaps as we might expect by this point, we are told that the setting for this encounter is the wilderness. Of course. A wild place. Away from typical conventions. Untamed. Unregulated. Because this story ventures into completely new territory for the Jesus movement.

We are told that this Ethiopian man is on his way back from worshipping in Jerusalem. This tells us that he is drawn to the Jewish religion. But because of his physical alteration he cannot enter the precincts of the Temple. He must remain outside and express his devotion among the other “unclean” people who must remain outside the gates of the Temple. He has made a very long journey to have this second hand spiritual experience. So we get the impression he is quite devout; a seeker.

We are also told that he is reading the prophet Isaiah about a lamb led to the slaughter. How would this sound to one who has been altered by a knife? Of course this attracts his attention. He is drawn to a religion that lifts up someone who has been killed as symbol of faithfulness and godliness for he knows what it is to be a suffering servant.

When Philip talks about Jesus, the suffering servant, who has been recently killed, we can see how this Ethiopian would be drawn to a religious figure who has known suffering and yet has stayed true to Divine Love. So he wants to be baptized, to be claimed by this Jesus, as soon as he sees the water.

And so we are told that Philip baptizes this Ethiopian eunuch. Baptizes him into the community of Jesus. He is no longer outside the gate looking in. This foreigner. This one who is unclean. This one who is not normal. This one who is rich. This one with a different language. And a different color of skin and texture of hair. This upscale outsider is accepted and welcomed fully as a follower of Jesus. He is overjoyed!

Now at a UCC church in another part of the country, the people painted 5 doors, rainbow colors, displaying the words “God’s doors open to all,” and installed the doors out in front of the church. Our church is planning on making a similar witness. And I hope we can live up to it.

The church, every church, including this church, is made up of people. And people bring their assumptions and customs and attitudes to church with them. And so in church there are often both blatant and subtle barriers to welcome and inclusion. When this church was going through the Open and Affirming process in the ’90’s, we heard from gay people who were denied communion in the church because they were gay. The clergy would not visit in them in the hospital because they were gay. And these examples were from the Episcopal church not a conservative fundamentalist church. The church creates barriers to Divine Love.

We know about churches that only let baptized members take communion. And sometimes only if they have been baptized in a certain way. We know about churches that put economic stipulations on church membership. We know about churches that restrict full participation based on gender, gender identity, and sexual orientation. And, again, not just fringe fundamentalists, but think mainstream Catholics, Methodists, and others.

And then there are the churches that insist that Christianity is the only right way to God. The only true religion superseding not only Judaism but all other religions. How does that work for someone who has friends and family of another religion? These attitudes are barriers the church puts up restricting the message of Divine Love encompassing all.

There are also perceived barriers that have to do with means. We regularly have people come to our church during the week to ask for financial help with rent or transportation or other necessities. We invite them to come to church on Sunday. They almost never do. Some have said, I don’t have the right clothes for church. Some have mentioned transportation. They have no car and can’t waste a bus fare. Some worry about the offering. What will they be expected to put in the plate? There are all kinds of perceived potential barriers that keep people out of church.

There are issues around race. After all, Sunday morning is the most segregated hour of the week. There are issues around gender and sexual identity. There are issues around financial assumptions and expectations. There are concerns around dress and hygiene. There are all kinds of things that may keep people from taking the risk of entering a church and thus keep them from receiving the spiritual sustenance of the church and from being nurtured by a supportive faith community.

This is a problem that has been created by the church. If the church had always and forever been as welcoming as the church of the New Testament, these impressions would not exist. But the church has done things throughout the centuries, subtle and blatant, to create barriers, borders, and boundaries that try to wall off, manage, and control Divine Love. This is wrong. It is not of God. It is not consistent with the teachings of Jesus. It is sin.

Some years ago, I was invited to a breakfast for ministers that was supposed to be about working on racial harmony among various religious groups. I got a letter about the breakfast. I had the church office manager call in my reservation. I appeared on a Saturday morning at the breakfast. As I went in I greeted several people that I knew. When I went to the sign in table I sensed some hesitation. I made a name tag. I introduced myself to people I did not know. But I still had a strange feeling. There were whites and blacks there. There were pastors I knew. But then I saw what was going on. There were no other women there. No one else of the female persuasion. Finally, a colleague I knew well told me that this was a breakfast for men only. But I got an invitation. Well, the person sending out the invitations made a mistake. Must not have known that I was a woman. Basically, I was not welcome. I did not fit in. Like the eunuch, I did not have the right parts. I was not supposed to be there. The men felt uncomfortable and did not know what do to with me. But I did not leave. I stayed for the whole thing. And listened to their plans for their male movement to work on breaking down racial barriers. They needed to work on gender barriers, too, but they couldn’t see that. I was not wanted and I knew it.

So even though I am white and carry my white privilege, even though I am of secure financial means and can dress appropriately, even though I am well-educated and well-spoken, even though I am a married heterosexual mother of three, I still know what it is to feel that I do not belong, that I do not fit in, that I am not accepted, that I am not welcome. And people are made to feel that way all day, every day in countless settings.

NO ONE SHOULD EVER FEEL THAT WAY IN CHURCH. EVER. Period. Even if you are a white supremacist neo nazi rapist and child molester, you should still feel that this is a place where the people will love you and open their hearts to you and treat you in a way that is compassionate. NO EXCEPTIONS. And that is the message that the world needs to hear loud and clear from the church today.

Peoples’ lives depend on it. Peace in homes, communities, and between nations depends on it. Our US democracy depends on it. The well-being of the planet itself depends on it. This is not feel-good blather. This is core to the harmonious functioning of civilization.

Jesus goes beyond the borders of his religious tradition in so many ways to make this message known: God’s love includes everyone. Every single person is created in the image of God. And Philip is dropped down in Samaria, and then in the wilderness, and then in Azotus, another foreign territory, to make the same point. Whether the people want to hear it or not. The love of God encompasses everyone.

We, too, are called to proclaim this message. Now, it’s pretty easy here where we mostly agree about this. And with our friends and family that mostly feel this way. But, like Philip, we are called to be snatched up and plunked down in situations that feel uncomfortable, unfamiliar, and maybe even unwelcoming and unreceptive, and to proclaim the bold and daring all-encompassing love of God. Maybe we even need to be seeking out these situations. We can proclaim the open borders of Divine Love with gentleness. We can do it with love. We can do it with compassion. But we MUST do it, and we must do it with strength and conviction. Whether the message is welcome or not. Whether we feel comfortable or not. Whether it is safe or not. The church, you and I, need to dismantle every border and boundary and barrier to the full humanity of every single homo sapiens sapiens. We must be a people of open borders. 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.

Scripture Lesson: Acts 3:1-20a
Sermon: A Season of Refreshment
Pastor: Rev. Kim P. Wells

In the Harry Potter books, there are three unforgivable curses. One is the cruciatus curse. This involves inflicting extreme torture. A second one is the imperious curse. This curse controls the actions of another person. And the third unforgivable curse is avada kedavra, the killing curse. In the world of Harry Potter, these three curses cannot be forgiven.

When we think of the world of Christianity, what are the things that cannot be forgiven? Certainly real live people, in the actual world, do horrific things, cause unimaginable pain and death, and devise schemes of extreme evil. We humans are quite capable of torture, control and slavery, and, yes, death, even grand killing schemes responsible for the deaths of millions. Yet, in the world of Christianity, in the teachings of Jesus, in the tradition of the Bible, what is unforgivable?

Peter and John are part of the community of followers of Jesus staying in Jerusalem. After the crucifixion they remain in Jerusalem first afraid and then emboldened by their experiences of Jesus. They are confirmed in their conviction that Jesus is the Messiah. And as we heard today they are still devout Jews going to the Temple for services. They have not abandoned their religious tradition. They have not founded a new religion. They are functioning very much within Judaism trying to extend its influence and inviting others to experience the saving love of Jesus as they have.

So Peter and John go to the Temple and encounter a lame person who is put just outside the Temple gate each afternoon before services begin so that the worshippers will pass by and give him alms. Peter and John have no money for him, so instead they offer him healing. And the man gets up and not only walks, but leaps and dances, through the gate and into the Temple. His infirmity marked him as a sinner and so he was not permitted into the Temple precincts, but now, healed, he may enter the Temple, he is restored not only in body, but he is restored to full participation in the faith community.

And what accounts for this healing? Peter and John take no credit. It is not because of them. It is because of Jesus. It is the power of the name of Jesus that is responsible for the healing of this man. The power of Jesus’ love is so great it restores health, wholeness, and relationship. Jesus, the Just One, the Holy One, the Author of Life, Jesus is the one responsible for this healing.

In light of this extravagant display of the great power and love of Jesus, Peter reminds those present that they are responsible for the killing of Jesus. It’s almost like he is rubbing salt in the wound. Yeah, ya know, the guy you killed, he healed this man. Yeah, he’s that good. He’s that “of God.” And you killed him. Peter sees that some may have been party to Jesus’ death unknowingly. He acknowledges ignorance. But still, many of those to whom he speaks had a hand in the killing of Jesus; were perhaps part of the crowd that yelled, “Crucify him!” But Peter doesn’t stop with an accusation, with pointing the finger, with guilt. He goes on to offer forgiveness. Just as the lame man has been healed and restored to the community, forgiveness and restoration is offered to those who are responsible for the death of Jesus. The killing of Jesus, this worst thing imaginable, even this is forgivable. With God, in Divine Grace, nothing is unforgivable. There are no unforgivable sins. Not even one.

This Sunday is Earth Day. And yes, we all give thanks for the beauty of Creation. We know our dependence upon the Earth for life. We cherish nature. We marvel and awe at the ever expanding cosmos. We see the goodness and holiness of Creation ever before us. But this is also a Sunday to be reminded that we are in part responsible for the abuse, the degradation, and perhaps the collapse of the life-sustaining environment on Earth as we know it. Humans have known of their effect for good and ill on the environment and on the climate for centuries. Humans have known the negative impact of fossil fuels for decades. And if we may not feel personally responsible, we may at least acknowledge ignorance. We didn’t know. And we didn’t know what to do about it.

But now we do know much more about what is happening. And we do know much more about what to do about it. Fossil fuel usage contributed much to human advancement, but humanity has developed the capacity to progress even further using sustainable energy sources, and yet we are resisting the transition, the change, to this new future. We have been holding on to the past and now, yes, it is killing us.

I have a friend and colleague who is black and is rightly concerned about the killing of black people in America; the deaths attributable to racism from violence and poverty. It is unacceptable for unarmed black children to be shot dead especially by police who are committed to protect and to serve. I get that. It horrifies me as well.

But when I mention that even more black people are dying of toxins in the air, water, and land, that is dismissed as irrelevant. My friend sees environmentalism as a cushy concern of people like me with white privilege. I can worry about plastic straws and solar panels because my kids aren’t being killed. But restoring the environment is as least as important as other concerns because the first people suffering the negative effects of climate change and pollution are often, well, people of color. Usually poor and brown. In America, in the Middle East, in Africa, and in Asia. Climate change is contributing to conflicts around the world, including the civil war in Syria, and exacerbating the refugee crisis which is fueling the white supremacist movement worldwide which brings us right back to an unarmed black child being shot asking for directions about how to get to school right here in America.

Our tradition teaches that Creation, the Earth, the environment is holy and sacred. A gift to be revered and cherished – like Jesus. And we are killing it, as we did Jesus. But we, too, can be forgiven, restored, and given new life with the power to transform ourselves and the world to our intended health and wholeness. Just like those who are responsible for the death of Jesus, like the disciples who deserted Jesus, fled, and denied him, and were restored and forgiven, we too are offered new life with the boldness and courage to proclaim the sacredness of Earth and the entire cosmos.

Part of that transformation process is forgiveness. Forgiveness can relieve us of making excuses for the past. It can free us from defending past choices. Forgiveness can unburden us and allow grace to flow freely and infuse us with the power and energy for change. Humanity has the know-how and the resources to reverse climate change and to renew the natural world. What is needed is the will, the commitment, and the desire. Through repentance and forgiveness may we find new life in the name of the Just One, the Holy One, the Author of Life, the one who unjustly died a horrific death. Because in our reality, in the reality of the gospel of Jesus Christ, there are no unforgivable sins and the power of healing and new life is never dead to us. 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.

After the sermon, there was a litany of confession:

VIDUI FOR THE TWENTY-FIRST CENTURY from the Jewish tradition

ALL:
We confess our sins against the earth.
We commit ourselves to saving it.

We have assaulted our planet in countless ways
We have blamed others for the spiraling, deepening crisis
We have consumed thoughtlessly and irresponsibly
We have driven myriad species to the point of extinction
We have exhausted irreplaceable resources
We have failed to transcend borders and act unselfishly
We have given in to our many appetites and our gluttony
We have harmed beyond repair the habitats of living beings
We have ignored the signs of change in our climate and our seasons
We have jeopardized the well-being of future generations
We have known the problem but left problem-solving to others
We have lost sight of our role as God’s partners in creation
We have mocked, cynically, those who love creatures great and small
We have neglected the environment, most of all, in places of poverty
We had over-populated our cities and over-fished our oceans
We have polluted seashore and sky, fertile soil and freshwater springs
We have questioned and doubted solid evidence of danger
We have ravaged the old growth forests – ecosystems created over centuries
We have spewed poison into the bloodstream of our land: its rivers, lakes, and estuaries
We have transformed dazzling beauty into industrial ugliness
We have used shared resources for personal gain and corporate profit
We have violated the commandment “Do not destroy”
We have wasted precious treasures, our God-given gifts
We have exploited the weakest and most vulnerable in our midst

ALL:
And yet we yearn to be better guardians of this earth and the fullness thereof
Let us be zealous now to care for this unique corner of the cosmos, this planet – our sacred home.

After the litany, the congregation was invited outside for a special Ritual of Healing.

RITUAL OF HEALING

Reflections on air.

You are invited to breathe in – breathe out. Take several deep breaths.

Let us be zealous now to care for this unique corner of the cosmos –
We commit ourselves to the healing of the air.

Reflections on water.

You are invited to come to the fountain and dip your hand in the water, feel the sensation, so natural and yet so unique. Life-giving. Life- sustaining. As the touch of water led to understanding for Helen Keller, may the touch of water help us to understand that we are water, we come from water, water is our life.

Let us be zealous now to care for this unique corner of the cosmos –
We commit ourselves to the healing of the waters.

Reflections on plants.

You are invited to raise your arms and spread them, wave them, like the limbs of a great tree. May our upraised arms remind us to branch out in faith and service!

Let us be zealous now to care for this unique corner of the cosmos –
We commit ourselves to the healing of forests, trees, and plants.

Reflections on animals.

You are invited to look for an animal, a sign of animal life – right here, right now. And be reminded that we have been entrusted with the care orc each and every creature.

Let us be zealous now to care for this unique corner of the cosmos –
We commit ourselves to the healing and restoration of animal life.

Reflections on earth, soil.

You are invited to touch the ground, the earth. Maybe take your shoes off and feel the ground under your feet.

Let us be zealous now to care for this unique corner of the cosmos,
We commit ourselves to the healing of earth.

Reflections on humanity.

You are invited to touch someone, someone near you, in a way that is mutually agreeable. Notice the person you are touching. Feel the hand of the person who is touching you, the sensation on your flesh. The laying on of hands has long been a powerful symbol of healing and authority. As we touch each other, we claim our authority as healers of humanity and of creation.

Let us be zealous now to care for this unique corner of the cosmos,
We commit ourselves to the healing of humanity.

Scripture Lesson: 1 John 3:16-24
Sermon: Love Is Kind of Crazy
Pastor: Rev. Kim P. Wells

Barely 30 years old, divorced for the second time, and the mother of 7 children, Dolores Huerta left her home in Stockton, CA where she was working as a teacher and community organizer to work on forming a labor organization for farmworkers. There was no promise of an income, a salary, health insurance, nothing. But as she puts it, “I couldn’t tolerate seeing kids come to class hungry and needing shoes. I thought I could do more by organizing farm workers than by trying to teach their hungry children.” [https://en.wikipedia.org/wiki/Dolores_Huerta] So she left home and job to take on this problem. Now why does someone do something like that? If Huerta was poor and suffering from the horrific working conditions of farm workers, she would be doing it to help herself as well as others. But Huerta was not a farm worker. As she told the audience at Eckerd College this week, she is a 6th generation American. Her mother was a successful business woman running a hotel and a restaurant. Huerta grew up with piano lessons and season tickets to the symphony. She was a majorette and a Girl Scout. [http://doloreshuerta.org/dolores-huerta/] And as an adult, she was working as a teacher and in a community service center. She was a professional. And yet she left all of this, a single mother with her children to care for, and moved to a distant community to work for human rights for farm workers because she was alarmed by the awful living and working conditions that the farm workers were forced to endure. In 1988, Huerta was severely beaten by police during a non violent demonstration. Her injuries were extreme. She was truly putting her life on the line to end injustice.

How do we explain something like this? Making such a radical choice? Enduring such suffering? After hearing the New Testament reading this morning, we know what this drastic, self sacrificing action is. It is love. In her own way, Huerta was laying down her life for the lives of others. I have to tell you, Huerta is an inspiration. At 88 years old, she has the vigor – intellectual and verbal – of someone half her age, and she has passion to match the room full of college students that gathered to hear her speak. Today she addresses her efforts to far more than farm workers. She supports full human rights for every single person. No matter what. She is committed to social change on every front and she believes this can only happen through non violent organizing. Divine Love was definitely present in Fox Hall at Eckerd College Thursday night.

Yes, packing up your kids and heading into an unknown future with little promise of security of any kind, that’s crazy. It’s also love. And love is kind of crazy.

Many songs explore the inanity and insanity of romantic love and I’m sure we can think of many examples. People do all kinds of crazy things for their romantic partner. Parents do crazy things out of love for their children. But the craziness of love extends beyond familial love to Divine Love, the love we see in Jesus. As we heard today, Jesus, out of love, laid down his life. Gave it up. How crazy is that? Think about it. If he had done it differently, he could have kept preaching and teaching and healing for decades. Think of all the good he could have done if his ministry had been so much longer. There could have been many volumes of his sermons and teachings to inspire future generations. But no. After 3 years, he laid down his life. He chose to give up his life. He opted for self sacrifice, for martyrdom, rather than self protection. Why? Love.

Jesus’ love, his full and free love of all people put him at odds with people who wanted to protect their power. The more he loved the more threatened they felt and the more hostile they became. But Jesus would not relent in his loving. And the antagonism grew to fatal proportions. The only way to avoid death was to hold back on the love. And he couldn’t do that. So Jesus chose death. He laid down his life. Yes, it’s crazy.

And there is a back side or underbelly to this laying down your life, choosing to face death. Those committed to the way of Jesus will lay down their lives, but they will not take a life. Ever. The Jesus followers of the first century were persecuted, tortured, and killed. But they did not take a life. They did not engage in violent activity of any kind. They emulated the pacifism of Jesus. We see this, too, in Dolores Huerta and in the farm worker movement. No violence. Of any kind. Under any circumstances.

The Jesus way of love is extreme. We read in the New Testament of people leaving home and family and job essentially for love. We are told of people selling land and possessions and all that they have and living in common out of love. We are told of people being imprisoned, tortured, and killed for love. To our thinking in our culture these things seem irrational, unreasonable, not prudent, even irresponsible. Yes, love is kind of crazy.

And the message of the New Testament is that those who follow Jesus, those who have been called to life in his name, are to do the same and commit to this extreme kind of love. They are to love one another to the point of laying down their lives for one another. Radical? Fanatic? Yes, pretty crazy.

A couple of weeks ago I preached a sermon about the importance of factuality and reason- based religion in this age of fake news and personally constructed realities. I talked about the need for rationality in religion. Yes, facts and reason are important. But love is the complement. It is the completion. It is the both/and of faith. Divine Love, with its seeming irrationality and imprudence and extremism, challenges us to put our intellect and reason and our moral vision to work at the highest level. With full commitment. In the extreme. So, yes, Divine Love can look kind of crazy!

This crazy kind of love is needed today as much if not more than it was in the first century. And it was as crazy then as it is now. The words we heard from the New Testament remind us that our faith is about more than just saying something or praying something. It is about taking action. Action that may be drastic. Extreme. Even laying down our lives.

Now, such opportunities for heroism, giving up your life for someone else, may be rare. So the writer of 1 John extends the expression of love from the extreme of giving up your life out of love to offering help to those who are in need in some way. First John asks: “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses to help?”

So even if we can’t see how we would lay down our lives we can see that there is great need in our families, in our communities, and in the world. So there is no lack of opportunity to address ourselves to the needs of the world in ways that are seemingly extreme and radical as Dolores Huerta did. So when you feel some kind of urge to do something wild, seemingly irrational, outrageous, pay attention. It might be Divine Love seeking expression in you!

When you think about it, people in our culture appear to be making sacrifices all of time. But are they self giving sacrifices made from a place of love? Or are they ultimately self serving? Made to comply with cultural norms especially around economic and material gain? Are the sacrifices made out of self interest and self protection?

The love we heard about this morning, the love that Jesus commands, is love for others, all others. It is love that sacrifices for the well being of others especially those who are in the most need. It is love that takes risks for those who are in need and who are suffering; stranger as well as friend and family.

I read some years back about a child rescued after an earthquake. [I don’t know remember the origin of this story.] There were many people buried and many who had come to help. A reporter watched as a man dug a child out from a very dangerous location. The man was clearly risking his life to save the child. He got the boy out and then carried the injured child to a taxi that would take them to the hospital. The boy’s life was in peril. The reporter got in the cab with the man and the boy. She watched as the man cradled the boy and kissed him and said soothing things to him. As they rode to the hospital, the reporter wanted to complete her notes for the article she would write. She asked the man his name. He replied. Then she asked the man the name of the boy. He looked at her. Confused. He explained to the reporter, I do not know the boy. I have never seen him before today.

“We know love by this – that he laid down his life for us – and we ought to lay down our lives for one another. . . Let us love, not in word or speech, but in truth and action.” Love. It is kind of crazy. 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.

Scripture Lesson: Colossians 3:12-17
Sermon: A Third Way
Pastor: Rev. Angela V. Wells

I went to Union Theological Seminary in New York City for graduate school from 2009-2012. My entering class had probably 150 or so people in it. The first-year Master of Divinity students took a lot of classes together, including Introduction to the Old Testament, Introduction to the New Testament, Systematic Theology, Church History, and so on and so forth.

During our class discussions, and in the library, and other informal gatherings around campus, I could see that my classmates were struggling in a way that I was not. Now, I was no expert, I was one of the youngest in our class, fresh out of college. I had less life experience and formal education than many of the people in our entering class, so I tried to figure out what in the world these people were grappling with that I… wasn’t.

It turned out that many of my classmates were raised in Christian traditions that were, well, suffice it to say, different from the context in which I was raised. They were from the Presbyterian Church, the Lutheran Church, the American Baptist church, the Episcopal church, the Methodist church, the African Methodist Episcopal church and the list went on. What I eventually came to understand was that my classmates were struggling with trying to reconcile what they’d been taught in their home churches with what they were learning in seminary.

At home, they had either implicitly or explicitly been taught that Christianity was the only right way, now in seminary, we were being taught classes by a man named Paul Knitter, who wrote a book entitled, Without Buddha, I Could Not Be a Christian. At home, they’d been taught that the Gospel stories about Jesus’ life were historically accurate, that these events, these miracles literally took place.

In seminary, we were being taught that the different Gospel accounts of the same stories were written at different times, by different people, with different political motivations. So these facts made it really hard for anyone to know what literally took place, what didn’t, and how Jesus’ life actually played out. Not to mention the fact that in our language classes, we were learning that one Hebrew or Greek word could have upwards of 10 or more English equivalents, and the English word that the biblical translator chose could significantly affect the meaning of the whole sentence or larger story. AND, remember that the first texts written down, Paul’s writings, were written starting about 30 years after Jesus died, so we can be pretty sure that none of the Gospel accounts were written by first-hand witnesses because they were all long dead by the time any of this was put on paper.

I was fine with all this information. I absorbed it, with varying levels of enthusiasm or interest, but I certainly wasn’t bothered by any of it, I wasn’t struggling with this new information. But my classmates were another story. Some of them were even having crises of faith, questioning all that they’d been taught in their churches up to that point, questioning so many of the sermons they’d heard, Bible studies they’d sat through, and so on. They were trying to figure out whether what they’d been taught by beloved pastors, mentors, parents, friends, and Sunday School teachers was “right,” or what they were learning in seminary was “right,” because they couldn’t reconcile the two.

My experience was vastly different. What I was learning in seminary completely aligned with all that I had been raised with. It resonated with the sermons I heard, the family discussions we had around the dinner table. All the puzzle pieces fit together for me.

For example, one day, in our Preaching and Worship class, our professor spent the day talking about the hymnal that we used in our chapel at seminary, also the hymnal that you all use, the New Century Hymnal. She talked about the controversy over changing the words to hymns. She talked about the theological reasoning behind removing militaristic imagery and regal imagery like king and kingdom. She talked about why they removed the word Lord and didn’t use the male pronoun for God in any of the hymns, unless the female pronoun was used as well. Some of my classmates were aghast, they thought this was sacrilegious. The editors had butchered their beloved hymns that they had memorized from childhood.

I sheepishly raised my hand and offered another perspective. I told them that I was raised with this hymnal. That my home church didn’t use male pronouns for God and I liked that our hymnal’s vocabulary matched the language we used in the rest of the service. I said that the words to the beloved hymns that I had memorized were the words of the New Century Hymnal. They were my “original” version of the hymns. The new way, the new vocabulary, it wasn’t new to me, because it was all I knew.

They say that you don’t appreciate what you have until it’s gone, and I can admit that I didn’t fully appreciate Lakewood until I was exposed to the wider world of churches and Christianity. You see, this church is a gift to Christianity because in a black and white world of dichotomies and either/ors, Lakewood presents a third way. I didn’t know it was a third way until much later in life, because, during my childhood it as all I knew, I thought it was just how church was done. But most Christians in the world know of two ways, and the problem is that an increasing number of people can’t see themselves in either of those two ways. The third way is a lifeline for people who are seeking something, who want to be part of a Christian community, but can’t find belonging in either of the two ways our society offers. So, what are these two ways?

The first way is dogmatic Christianity as we hear about it in the news and from traditional/conservative preachers and public speakers. It’s the Christianity, which professes that Jesus is God-incarnate and rose from the dead on the third day. This Christianity professes the doctrinal truth of the trinity, that God is 3-in-one, Father, Holy Spirit, and Son. This Christianity subscribes to substitutionary atonement, or the belief that Jesus died to take away the sins of the world, to atone for the original sin that Adam and Eve committed. This Christianity teaches that God loved the world so much that God sent his only son to die for us. This Christianity usually takes the Bible literally, lifting it up as the inerrant word of God. This Christianity professes that God is a theistic being which created the world and still has control over something so vast as the cosmos and something so minute as our individual lives. This Christianity teaches that prayer is a way to appeal to, or talk to this God. We ask for what we want and if we don’t get it, it’s because we are not faithful enough, didn’t pray hard enough, or it’s just not God’s will for us.

I can understand if some of this is making you bristle or cringe, which is why you feel at home at Lakewood and not any of the other thousands of churches in our country. Lots of people who are looking for a community of faith can’t get on board with most of this, regardless of whether they were raised Christian. They can’t subscribe to the magical thinking, suspension of reason and logic, ignorance of historical and scientific truths, not to mention the exclusiveness of it, because in this first way, Christianity is the only way. So, people who just can’t be part of this faith tradition, they either cobble together something on their own such as “spiritual but not religious,” or they do away with all of it and call themselves an Atheist.

This is the second way. Such people back up their argument with all the statistics about how many wars have been fought in the name of religion, and that we’d be better off not having any organized religion at all. They might tell you how religious people meddle in politics to the detriment of society and, by the way, there is no God, so let’s stop pretending there is and just get rid of all houses of worship.

I can understand if this second way also makes you cringe because, since you are part of a faith community, I presume you see the value in it. You see the importance of coming together with people that have the same values to celebrate all that is good in the world, lament when things aren’t good, and work together to change them. We happen to do all this in the name of Jesus, whom we follow.

This is the third way that Lakewood is following, which is a lifeline to people who want to be part of a faith tradition, who want to be part of a community that recognizes all that around us is sacred and so we’re committed to protecting it for the sake of all life.

You all engage our Holy Scriptures, but you don’t believe that critiquing them, questioning them, or learning about their origins is somehow threatening to their inherent worth. The fact that you all can say that the Bible is valuable because of all that it teaches us through its stories, not because it’s historically accurate or because it was written by God through men, is revolutionary.

The fact that you all engage scientific advancements as being amazing and awe-inspiring because they reveal more and more to us about the vast, unknown universe, and that science isn’t threatening to our beliefs but reinforces what we know to be true, that we are not the center of the universe, is reassuring and humbling.

The fact that you all don’t ask people to check their critical thinking skills or their rationality at the door, and that you all put on your shoes and use your hands and turn your “thoughts and prayers” into action, you all are what Christianity needs.

If the church continues to insist that people buy into the first way, well, Christianity might continue to exist in some form, but it’ll be small and irrelevant because most people won’t buy into the that myth anymore. But if we continue to expand the third way, that people can have a faith practice that aligns with their worldview and encourages their political participation, in the name of following Jesus, then the church will thrive in the future.

Lakewood is so needed at this moment in time, because you all, church and pastor, encourage engaging our faith with our lived reality. As the famous theologian Karl Barth said that, “one must do theology with the Bible in one hand, and the newspaper in the other.”

Now, I know that Lakewood is a small church, always has been for as long as I have been around. But I lovingly call it “the little church that could.” Because I know you all worry about finances and getting a new roof and paying bills and staff salaries, and maybe there have been times when you’ve wondered whether Lakewood could stay solvent long enough to have a future.

Well let me tell you, it’s lonely at the front. You are at the forefront of a religious sea change, the rest of us just haven’t caught up yet. The third way that this congregation offers is life-giving to people who are longing for community, critical thinking and social justice through following Jesus Christ.
Don’t tell my church this, but you’re also having an impact up north because a lot of what I do, and much of the information that I share with my colleagues in the Boston area, is inspired by what you all are doing, down here. So your influence extends far and wide beyond St. Pete.

Sometimes the future might seem bleak, and the road ahead won’t always be easy, but it is necessary for the future of our faith. So please, keep being you, keep being trail-blazers, because the rest of us, who also are seeking a 3rd way, we are looking to you all to set the pace.

Thanks be to God for this community of faith, Lakewood United Church of Christ, as it was, as it is, and as it is yet to be. Amen.

Easter Sunday April 1, 2018
Scripture Lesson: John 20:1-18
Pastor: Rev. Kim P. Wells

It is painted, sung about, and immortalized. That moment in the Easter story from the Gospel of John when Mary meets Jesus in the graveyard. She does not recognize him until he says her name. Mary. In the name is the knowing. It just takes the name and we know that this is a reference to the identity of the person, the history, the experiences, the inner feelings, the relationships, the habits, the quirks, the foibles, the full sense of Mary’s being. In that moment, Mary is made aware that she is fully known.

Jesus is known for fully knowing. He is known for knowing people as they truly are, not as they may perceive themselves nor as they may be perceived by others. His is a true knowing. A knowing in full not in part.

We see this in story after story in the New Testament. In the story of Jesus meeting the Samaritan woman at the well, he mentions that she has had five husbands. That is not something that she would have been advertising about herself. Yet he knew. Probably everyone else in her town was spreading the word. And we are shown a Jesus who knows this. And he still asks her for water. And he still gives her living water. And she goes to offer this saving gift to the people of her town who have doubtless tormented her. Fully known.

The gospels share a story of Jesus finding a group of men ready to stone a woman for adultery. She makes no plea of innocence. Fully known. But in the story, Jesus turns to those with the rocks at the ready, arms drawn back, and says, “Let the one without sin cast the first stone.” They, too, are fully known.

In another story, Zacchaeus, a notorious hated upper crust financial functionary, climbs a tree to get a glimpse of Jesus. And Jesus stops and invites himself to Zacchaeus’ house. Jesus knows all about Zacchaeus and his cheating and his greed. Zacchaeus is fully known.

And there is the story of a rich young ruler. He comes to Jesus desperately seeking life in God. Jesus knows this man. He knows there is just one thing. And the rich young man cannot accept Jesus’ offer. And Jesus is sad, so sad, for he knows this man.

We are told that Jesus knows those who initiate his execution. He knows those who adjudicate his trial. He knows the governor who can stay his execution, but does not. He knows the thieves that are crucified with him. Jesus knows them all. They are fully know.

Just that one word, in the cemetery, “Mary.” She is fully known. As are so many others. Nothing is hidden.

And what of these people who are fully known? With their past. With the evil intentions of their hearts. With their cheating and stealing. With their self absorption and greed. With their lust for power. With their self protectionist proclivities. What of this sorry lot? We are shown a Jesus who knows it all. They are fully known. Not in a clairvoyant, woo woo, supernatural way. But in a sincere, insightful, honest way that comes from paying attention and listening and caring.

We are also shown something else about Jesus. All of these people, all of the people healed and forgiven. The crowds. The women. The townspeople. The corrupt leaders. The hypocritical priests. The executioners. The disciples. All of them are fully known. And they are also fully loved. Loved for their full humanity and all of its imperfections. Loved for all of their misguided schemes. Loved for all of their hopes and dreams. Loved for all of their pain, grief, and guilt. Loved because of who they are. Loved in spite of who
they are. Fully known. Fully loved.

We may not know all about Jesus. We may hardly know his story. But all we really need to know is about the love. For each and every person. Because at the core, each and every one of us is holy and sacred. And because of that, we are worthy to be loved. Before anything we do or say, we are beloved. Because of everything we do and say, we are beloved. In spite what we do and say, we are beloved. And there’s nothing we can do about it. We are fully known and fully loved in the reality of God.

In the book, The Song of the Bird, Anthony De Mello shares this story:

I was a neurotic for years. I was anxious and depressed and selfish. And everyone kept telling me to change. And everyone kept telling me how neurotic I was. And I resented them, and I agreed with them, and I wanted to change, but I just couldn’t bring myself to change, no matter how hard I tried.
What hurt the most was that my best friend also kept telling me how neurotic I was. He too kept insisting that I change. And I agreed with him too, though I couldn’t bring myself to resent him. And I felt so powerless and so trapped.
Then one day he said to me, “Don’t change. Stay as you are. It really doesn’t matter whether you change or not. I love you just as you are; I cannot help loving you.”
These words sounded like music to my ears: “Don’t change. Don’t change. Don’t change. I love you.”
And I relaxed. And I came alive. And, oh wondrous marvel, I changed.

[Quoted in 25 Windows into the Soul: Praying with the Psalms, from the writings of Joan Chittister, p. 78]

Yes, the story of the encounter between Jesus and Mary in the garden is famous for that one word, “Mary,” showing us that we are fully known and fully loved. But there is another phrase in that story that is also well-remembered. Jesus asks Mary, “Why are you weeping?” Why are you weeping?

Do we weep because of this great love? We are fully known and fully loved. Does the enormity of it bring us to tears? Why are we weeping? Are we weeping in repentance? Seeking the healing of forgiving love? Why are we weeping? Are we weeping because the awareness that we are fully known and fully loved makes our compassion for ourselves, others and the world well up? Why are we weeping? Is it because in spite of this love, we will continue to hurt ourselves and others? Why are we weeping? Is it because we have not been able to say yes to this belovedness?

Why are we weeping? This Easter, may we know that we are fully known and fully loved and may we weep tears of joy. 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.