Category: Sermon Texts

Date: October 31, 2010
Scripture Lesson: Luke 19:1-10
Sermon: Risking Re-formation
Pastor: Rev. Kim P. Wells

If someone knows only one Bible story, there’s a good chance it is the story of Zacchaeus. It’s one of the most beloved stories in the New Testament. It’s a fundamental in Church School. We love to teach it to children because we want them to know that Jesus notices and pays attention to little people, which includes them. The story reinforces the message of “Jesus loves me.”

But from my experience in church school, anyway, that’s about as far as it goes. We don’t make much of the rest of the story: The part about how Zacchaeus personally volunteers to give half of what he has to the poor and to pay back anyone he has cheated four fold. Not just a ten per cent tithe, mind you, but half of his possessions. Not half of his discretionary income. Not half of his liquid assets. But half of his possessions. Half of everything he’s got. No, I’ve never seen a church school lesson which focuses on that. And I’ve never heard a song about that. Climbing the tree, yes, but not passing out the cash.

But this story of God’s redeeming love is not complete without the consequences. How is Zacchaeus’ life changed? If Zacchaeus had been healed of a physical infirmity, I think we would talk about it. But this giving away your wealth, that’s too threatening, too much of a challenge to the status quo and to our devotion to wealth. So we stay on safe ground with the message about God’s love for the little guy.

When we look at the whole story, we see this really a story about re-formation.
Zacchaeus is not just forgiven, or healed, he is re-formed. His life is completely changed.
In this encounter with Jesus, everything that has mattered to him gets turned around. We
see the evidence in what he does with his money. I mean, when it involves your wallet, or your check book, or your investment account, or your will, then you’re serious. It’s real. It’s sincere. Zacchaeus is truly changed. From a selfish, greedy, dishonest traitor, he commits to restitution and charity for the poor. He doesn’t just adjust the outer trappings. He evidences complete conversion. This is re-formation.

Zacchaeus left the office, took time off, he gave up income, to climb a tree – a glaring admission that he was height challenged, a humiliation fueled by his need. Like Zacchaeus, who felt some kind of need that drove him, a need he may not even have been aware of, or have been able to describe or identify, I believe that people are definitely seeking and searching today. Looking for something. Hungering . Thirsting. I think people are going out on a limb today. Wanting something.

I recently spoke with a woman who is a health teacher in the Pinellas County schools. She had just seen a presentation by NOPE – Narcotics Overdose Prevention and Education. Apparently “pharm” parties have become popular. Each youth brings some prescription pills from the parents’ medicine cabinet. They are thrown together in a bowl. And the kids randomly choose a pill and take it. And then another. And see what happens. While this is horrifying, especially for the parent of a teen ager, I find myself wondering what is behind this? Apparently 25% of teens have admitted to intentionally misusing prescription pain killers. Clearly these kids are looking for something. They need something. They are trying to fill something. Something is missing. This goes way beyond just seeking the party highs of pot and alcohol. They are looking for some kind of altered state. They are going out on a limb. And it is very dangerous.

People are looking for something when they join the military. They are going out on a limb to find something. Something very important, considering the risk they are taking.

People are going out on a limb financially, stretching themselves beyond their budgets. Searching. Hoping to fill some void. Seeking.

In many ways, people are going out on a limb seeking something. Looking for something. Trying to meet some need that they feel, but may not be able to identify. But willing to take a risk. For something better.

When Zacchaeus goes out on the limb, he ends up having an encounter with Jesus that truly re-forms him. His life is changed. His values are turned around. Everything shifts. He is in a different reality. It is probably not what he thought he was looking for, but it does seem to bring him peace.

I am wondering how the church is perceived by people who are out on the limb today seeking and searching. Does the church offer them what Zacchaeus experienced in his encounter with Jesus: Acceptance? Alternative values? A way to make restitution for wrongs done? A path of reconciliation? Support for turning over the new leaf? Belonging? Re-formation? I am wondering.

While churches in the US may offer that kind of experience, I don’t think that’s what the church is generally known for. I think for people outside the church, church is considered maybe quaint, archaic, irrelevant or even destructive. I don’t think people expect to find new life and hope in the church. I think there are some significant perceived obstacles that prevent people from looking to the church for a positive experience of re-formation.

In my opinion there are four main reasons that many people tend to ignore or discount the church. One is the perceived gap between the teachings of Jesus in the New Testament and what people see in the actual church today. I recently met someone who is not affiliated with the church in any way. But, he expressed his affirmation and admiration for the teachings of Jesus in the Sermon on the Mount. [Matthew 5 and following] I do not think he is alone.

Another reason I think people stay away from church is the perceived focus on
getting into heaven in the next life. To outsiders Christianity can be seen as judgmental and focussed on eternity – smoking or non-smoking. Which will it be?

Another reason, in my opinion, that people stay away from church is the perceived exclusivity and superiority. The idea that Christianity is the only true religion, the right religion. And the violence and conflict that has stemmed from this belief. In addition, if you have a close family member or friend of another faith, this could very easily keep you out of church.

And lastly, I think people stay away from church because of the perception that Christians are required to engage in the suspension of intellect and subscribe to supernatural, magical thinking that is in direct conflict with science and reason. I think these are some of the main reasons people stay away from the church.

So, here are these people, out on the limb. Looking for something. Something that will show them there is more to life. Something that will offer meaning and purpose. Something that shows them that life can be different. That people can change. Something that meets the human need for ritual and symbol. Something that helps them feel connected to a wider reality and all of creation and life. Something that leads to awe, reverence, gratitude and joy. This can all be found in church. People are seeking, searching, yearning, but the church, so often, is not perceived as offering anything that would meet those needs.

There is the excuse that people don’t come to church because of time and money. They are too busy. They have to work. They don’t want to be asked for their money, especially in this economic slump. So the limitations of time and money are keeping people out of church.

I used to accept the validity of that explanation. Until our daughter took up running and asked us to go to the races with her. Several were on Sunday morning. Here were thousands of people, up and out, in the predawn light, on Sunday morning. Having paid cash money to come and exert themselves, often in the blazing heat, and run, 5 or 10 kilometers or more. Thousands of people, giving of their time and money, on Sunday morning and done in time to get to church! These events are meeting a need. And time and money are not an obstacle. I think that if the church were perceived as meeting a need, more people would come. I don’t think the problem is time and money. I think it involves the four stumbling blocks that I mentioned earlier.

On this Reformation Sunday, we want to remember that Jesus is an agent of re-formation. Not only in the lives of Zacchaeus and other individuals, but he was also seeking to re-form his religion. He did not set out to start a new religion. He was trying to bring his religion back to its original intentions in a way that was meaningful for his context. He was trying to help people see the re-forming power of love. And Jesus, like Zacchaeus, goes out on a limb and takes a risk, to re-form his religion. And he eventually gets hung on a limb for it. But Jesus came as a re-former.

Jesus’ message of universal love and forgiveness involved re-formation. Jesus invited people to change their lives and this involved giving up old ideas. For example, people believed that sickness was caused by sin. It was a consequence, a punishment, for wrong doing. Jesus did not affirm that belief. He offered re-formation.

People believed that riches were a sign of God’s favor; that being rich meant you were blessed by God for being good. Jesus said, “Blessed are the poor.” Jesus did not endorse the view that wealth and goodness necessarily went together. He offered re-formation.

There are other examples. To accept the re-formation that Jesus was offering, people had to give up some of their long held, cherished, traditional ideas, and with them some of the power of the old system. That’s hard to stomach. Especially if you are personally benefitting from the old system.

Re-formation involves giving things up to be re-formed. Zacchaeus gave up money, cheating people, being unfair and dishonest. And with that, being rich because his wealth was ill gotten. But in the end, he got what he was truly seeking.

Worth, meaning, community, and acceptance.

This Reformation Sunday, we also remember Martin Luther and others who went
out on a limb to re-form the Catholic church in the 16th century. Luther was a priest and was definitely committed to working for change from the inside. But the reforms he suggested were threatening to some. And Luther was cast out of the Catholic church for his efforts. And so the Protestant church emerged and we are heirs of that tradition. Heirs of those who have gone out on the limb seeking to make the church relevant and faithful as an embodiment of love in each and every age.

I am reading a very interesting book called Stuff. [Stuff: Compulsive Hoarding and the Meaning of Things, by Randy O. Frost and Gail Steketee, 2010] It is about the compulsive hoarding of people who save and store things in excessive quantities. When the researchers go into the homes of people who hoard to work with them, they find that they are collecting so many things that are not needed, outmoded, broken, and worthless, really. These things so consume their environment that the people can no longer function. The consequences can be as devastating as divorce or even death.
When I think about how Christianity is perceived by many today, I am wondering if the church may be hanging on to ideas, assumptions, and beliefs that are no longer needed, that are outmoded, that are broken, and worthless in today’s world.

A couple of years ago, on Reformation Day, also Halloween, I heard a Presbyterian pastor from the US offer a tirade about Catholics killing Protestants through the ages. He told us that Catholics are still our enemies today. He talked about how Halloween had been a time to go door to door for candy, but that today it was really the work of the devil. This kind of thinking has to go.

There are things that have to go because they are preventing the church from being re-formed and becoming fully free as an agent of the universal love and empathy that we see in Jesus.

The concept of re-formation involves more than adjusting the packaging of
something. That’s the outer layer, like a costume. For Zacchaeus, his re-formation involved a complete change of perspective. It motivated his making restitution and giving to the poor at an exorbitant rate. When it involves your wallet, your know it is sincere! Jesus invited re-formation of some of the core assumptions and beliefs of his religious tradition. For the church, re-formation is about more than using new technology and contemporary music. True re-formation is the invitation to deep transformation and change. I think the church needs to examine some of the basic assumptions and perceptions that are keeping people out of the church and preventing the church from connecting with those who are out on a limb seeking and searching.

I am wondering if the church will consider going out on a limb, and engaging with Jesus in a way that can overcome the obstacles that seem to be keeping people out of church today: Like the gap between the activity of the church and the ministry of Jesus. And the focus on judgment and the after life. And the claims of superiority and exclusivity. And the supernatural thinking, which goes far beyond embracing mystery. I am wondering if the church of today is willing to go out on a limb and trust the re-formation that may ensue? It may be at least as drastic as the re-formation that we hear of in the Zacchaeus story. It may be at least as compelling as the re-formation of the first century faith community. It may be even more transformational than the re-formation attributed to Luther and others in the 16th century.

Is the church ready to go out on the limb today? To take the risk? To leave some things behind? To be bold and courageous? To encounter Jesus once again. That kind of love. That kind of witness. And be re-formed. Changed. So that others will experience Jesus through the church and be re-formed.

I am envisioning a world where you tell someone that you’re Christian and you don’t meet with a glazed glance. Or a puzzled stare. Like: “Why would you be religious?” “I never thought you would be one of those people who thought you were going to heaven and were trying to get other people in, too.” If the person you’re speaking to is gay or atheist or non religious, you know they are thinking, “She probably thinks I’m going to hell. Funny, I wouldn’t have thought that of her.” Or maybe the person is thinking, “She’s perceptive, smart, well educated, and creative. Why would she be wasting herself in the church?” Or “She seems to practical and down to earth, who would have thought she’d be part of all that magical, supernaturalistic thinking.”

When you say you’re a pastor in some contexts, you practically feel like you’re coming out. And it might be even more shocking than someone revealing that they are gay: “You? I thought there was something different about you. I couldn’t put my finger on it. So that’s it. The pastor of a church.”

I’m yearning for the day when you meet someone and you tell them you’re Christian and they ask: “So, how are you involved with the poor? What kind of justice work do you do? Who have you visited that is sick lately? Have you seen someone in prison recently? What do you allocate the military part of your taxes for? What do your kids do for fun since you don’t have any violent video games? What charities and causes do you support?” Wouldn’t that be refreshing!

Instead of being known for being anti intellectual, anti abortion, and anti gay, I’m dreaming of a church that is known for being anti violence, anti poverty, anti greed , anti injustice, anti materialism, anti elitist, anti classist, and anti prejudice. People would think Christian – ah, yes – community-minded, committed to peace, compassion, acceptance. Living modestly and concerned about being green. Helping others. Honest and trustworthy.

Zacchaeus chose to seek out Jesus. He chose to climb the tree. He chose his course of action of his own free will in response to Jesus’ love and acceptance. He chose to change and be re-formed. He was not coerced. If there is going to be re-formation in the church, we have to choose to change the church. We have to choose to go out on the limb. We have to seek out an encounter with Jesus who offers us an alternative reality, an embracing community. Re-formation.

There will be those who grumble. As they did at Zaccheus, Jesus, Luther and others. But to find your life, you must loose it. Jesus shows us that to find our truest life, we must invest ourselves in others and the life of the world. The motivation for re-formation is not to save ourselves by right belief that gets us into heaven. The motivation is to offer the world the re-forming power of Jesus – giving new life and hope and meaning right here in this precious life. That’s what the church has to offer to us and to the world.

I believe that a truly re-formed church can offer those who are hanging out on a limb searching for community, purpose, and meaning, an encounter with unobstructed, universal love and barrier free oneness with creation and all life. I believe the church can offer the world Jesus. That’s why I stay in the church. That’s why I am part of this church, trusting that the church will continue to re-form me. 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: October 24, 2010
Scripture Lesson: Luke 18:9-14
Sermon: Beating the Competition
Pastor: Rev. Kim P. Wells

So two men went for a hike in the mountains and they had planned to be gone for the day. As they were going along they hadn’t seen a person in hours, no buildings near by, no signs of civilization. It was just what they wanted, out in the wilderness. And then they glanced across the meadow and saw a bear. The bear started lumbering toward them. It stopped and sniffed in their direction. And then started coming faster. The two guys turned tail and started to run. One guy said to the other guy, “You think we can outrun the bear?” The friend said, “Outrun the bear? I’m worrying about outrunning you!”

We can be masters at self defense and self preservation, can’t we? Pretty much as long as we know that there is someone else in a worse position than we are, in our view, then we don’t feel so badly.

The teacher gives a test and we get a bad grade. We defend ourselves and justify ourselves, saying, “Well, nobody got an A and most people did worse than I did.” So, that is supposed to make our grade o.k.

We do this as individuals and as a society. We compare and contrast and measure ourselves against others to justify ourselves. If there is someone worse, in our estimation, then we can’t be so bad.

Of course, this kind of attitude always puts us in a position not only of judging other people, but also of making sure there is someone below us. So we may be looking for the worst in others, so that we can have someone to look down on, so that we can feel more self satisfied. To have someone below you all the time, you have to put others down. You have to constantly be in a judging mode. If you justify yourself based on your view of others, to lift yourself up, you have to put someone else down.

It takes a lot of energy and attention to live like that. To always be looking for how others are worse than you are, in behavior, or character, or looks, or whatever is important to you. It takes time and focus to put others down and keep them down. It’s a lot of work maintaining a position of superiority: Keeping your mistakes and failures
hidden. Trying to appear good and successful and upright and in control.

And you end up being a master of deceit. Dishonest with yourself and with others. Because you protect and hide your precious imperfect humanity to falsely fortify your self image and self worth.

We see this in the character of the Pharisee in the parable that we heard this morning from the gospel of Luke. The Pharisee begins his prayer thanking God that he is better than other people. And then he lists really disreputable people in his society. He compares himself to the bottom so that he can come off looking good. Then we hear how he makes a show of his piety to make sure that he justified himself. He has exceeded what is required by religious law. So he really knows that he has secured good favor with God. He has justified himself. He has compared himself to the dregs of society and come out looking good. And he has compared himself to the average standard of acceptability and, again, he has come out ahead. He has the competition beat. He has used competition and comparison to justify himself and he has come out looking pretty good.

We can use this approach to falsely justify ourselves whatever our position. The tax collector could have prayed, “Thank God I am not like that self-righteous, prideful Pharisee.” He could have compared himself with the Pharisee, seen the self centered, self righteous Pharisee as his competition, and made a case for himself by putting the Pharisee down.

We can also use the idea of comparing and competing with others to measure our sense of self deprecation. There’s a story told about a priest and a deacon who during the week go into the church to pray. They go to the front of the church and then kneel down on the kneelers facing the altar. They both pray, “Lord, have mercy on me, a sinner.” Then they hear someone quietly come into the back of the church and they look back. And kneeling in the back pew is the janitor, also praying, “Lord, have mercy on me, a sinner.” As the two guys, the priest and the deacon, kneel at the front, the one pokes the other one and says, “Would you look who thinks he’s a sinner!” [Adapted from The Relentless Widow: The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers, John Shea, p. 297]

So, wherever we are in the mix of life, we can use this idea of comparing ourselves to others to make ourselves look good. Shoring ourselves up by putting the other guy down. Justifying ourselves, lifting ourselves up, by making sure there is someone under us. The problem is that makes us judgmental. We have to be constantly competing with others, and making them look worse than we are. We have to always feel that we are beating others, ahead of them in some way. This makes everyone our potential adversary. This separates us from other people. It creates a rift. It undermines the empathy that connects us to others. It requires that we view ourselves in a falsely constructed light. We don’t see ourselves honestly. Our motives are tainted. Like the Pharisee, we may do good, but it is not out of a genuine desire to help others, but it is done to make us look good. All of this alienates us from our true selves, from others, and from God.

We don’t have a clear good guy/bad guy in this story. Like other parables, the story is meant to draw out multiple meanings and perspectives and insights. The Pharisee at first glance looks so low. But when we only see this view, aren’t we being just like the Pharisee? Good, there’s someone worse than we are! But as we look more thoughtfully, we see that he is an upstanding character. Hardworking. Devout. Going above and beyond the call of duty. But he feels the need to compare himself to a character who is unrighteous, dishonest, greedy and a cheat, to justify himself. This Pharisee can be seen as prideful and arrogant, but he can also be seen as sad and pathetic. It’s like a pastor of a large church with a thriving ministry comparing himself to a drug dealer or a purveyor of child pornography. It’s pitiable. Feeling so little self worth, he’s got to compete with the bottom to make himself look good. We are led to wonder how it is that the Pharisee has such low self esteem, that he is so beaten down inside, that he thinks so little of himself? And that he is working so hard to justify himself, to make himself look good, to make himself appear good so that he will feel valued. It’s sad. The Pharisee also seems pathetic, lonely, isolated, and desperate. He makes the tax collector look good, simply for his more honest self appraisal and self awareness. The tax collector is betraying his religion and his country, and cheating others to boot, and he knows it. But he has a sincerity that is redeeming.

While the story shows us two characters with whom we may have much sympathy, neither are really admirable models of discipleship. Puff yourself up with false pride is not a positive, life giving way to be in this world. This involves the deep pain of constantly judging others and separating yourself from others. Seeing them as your competition. The other example in the story involves being bad, immoral, disreputable, dishonest, and admitting it. That is not a positive, life giving way to be in this world either.

In Jesus, we see another way. The way of humility. Jesus goes through life engaging with others, but never making others victims. He doesn’t put people down, and certainly not to lift himself up. He shows us that we don’t need someone under us to lift us up and justify ourselves.

Wouldn’t you like to see an election season where all of the ads and flyers and debates and speeches focussed on the candidate – the person’s life, accomplishments, values, motivation for seeking public office, ideas for addressing society’s problems. AND NOT A WORD BADMOUTHING THE OTHER CANDIDATE? I even felt this way in the last presidential campaign. I felt like telling Obama, “Stop telling me what’s wrong with Bush and the Republicans. Tell me about what matters to you, your values and commitments, your ideas for solving today’s problems.” Instead, the candidates puff themselves up by putting the competition down. And we all suffer for it.

In the way of humility modeled by Jesus, we are given another alternative. In the empathy, mercy, and nonjudgmentalism of Jesus, we see that we don’t have to be afraid of being honest about who we are. He shows us we are loved, not regardless of who we are, but because of who we are, whatever our situation. Human failure and imperfection are expected because that is part of the innate composition of our species. They give us openings to learn about ourselves and others. To experience forgiveness and reconciliation. To connect with others in understanding and empathy.

We are embroiled in this war in Afghanistan. Columnist Nicholas Kristof has observed that, “For the cost of just one soldier in Afghanistan for one year, we could start about 20 schools there.” [Quoted in Christian Century 8/24/10, p. 9] Why not just admit this war was a mistake and start building schools, instead of continuing to justify the war with odious comparisons: Not that many people have died compared with other wars. It is not as bad as Viet Nam. At least we don’t have the draft. It’s good for the economy. Well, schools, healthcare, job training and retooling for green jobs and industry, are also good for the economy and for society and they don’t involve killing and destruction!

We don’t have to pick between self justification through false pride and groveling sinful depravity. We can choose the path of humility. We can exert our power and agency not to falsely fortify ourselves, but to genuinely lift others up. To make life better for others, for our communities, and for the world. We can invest ourselves in the good of others and the common good. This brings us closer to others. It creates connections. We don’t have to hide behind false fronts and maintain our distance to protect our propped up image. We can be genuine, real, and sincere without fear. We can affirm our self worth, and God’s presence in our lives and in our world by being honest and forgiving of ourselves and others.

Humility can only be chosen. It cannot be imposed. It is not weak. It does not come from being a victim. True humility that is life giving, as we see it modeled in the life of Jesus, is a conscious choice. It involves intentionally choosing to affirm, support, and lift others.

Humility links us to our deepest selves, to others and to God, because it eliminates false pretensions and excuses. We become partners with others, not competitors for some scarce source of love and grace. We don’t have to compare and compete to make a case for our superiority. We can celebrate the accomplishments and joys of others without comparing our situation and making false claims. Instead our value and dignity comes from choosing to put others first and being engaged with others in ways that are honest and real. We never have to be afraid of choosing to use our power to put others first, to lift up others, because then we truly, honestly, honor the sacredness within us. We embody divine, unconditional love and grace. And so discover the best that is within us and others. In our giving, serving, and vulnerability.

Competition has its place. Particularly in sports and perhaps in economics. But in terms of the the spiritual life, human relations and a just society, humility is our hope. Humility will save the day. 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: 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.

Date: September 19, 2010
Scripture Lesson: Luke 15:1-10
Sermon: Grumbling and Grace
Pastor: Rev. Kim P. Wells

This past week, we were notified that St. Mark United Church of Christ in Valrico, south of Tampa, will be holding its last service next Sunday. St. Mark was founded in 1984 in a growing area of exurban Tampa. With a membership of about 88, the congregation feels it is no longer viable as an established church. This notification about St. Mark Church saddened me. I know the founding pastor well. The current pastor did an internship at my father’s church in Bethlehem, PA in the 1980‘s. The church has a beautiful facility. Yet they are closing.

With our Charter Sunday this week, I found myself thinking about how it is that Lakewood UCC is still here, after 43 years and with just over 50 members. Some would say that we are not viable, and yet here we are. Yes, this is a small church, but a small church that is vibrant, strong, and spirited. How is it that there is such positive life and energy here?

Let’s look back at the scripture lesson that we heard this morning from Luke. In the introduction we are told “. . . the Pharisees and the scribes [religious leaders] were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’ So Jesus told them this parable.” [Luke 15:2-3] There follows the story of the lost sheep. Then the comment from Jesus, “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.” [Luke 15:7] And after the story of the lost coin, there is a similar comment, “Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” [Luke 15:10]

The religious leaders are grumbling and complaining. They are bitter because Jesus is reaching out to those who have been cast out by the dictates of religious rules and requirements. The little people. The people of low class and worth. The people who don’t matter. The people who have made a mess of their lives. The people who can’t get back into the good graces of their faith tradition. By reaching out to those outside the fold, the leaders feel that Jesus is undermining their authority. They feel he is challenging their power and control. They want to maintain their smug self-righteousness. They want to remain judgmental. The want a merit-based system of rewards and punishments that they administer to be sure that they get their reward. They have become angry and hostile because Jesus is not supporting the religious power structure. They feel that Jesus, dispensing divine grace with abandon, is undermining their superiority and position. They are embittered.

There is a folk tale which tells of a farmer who was granted three wishes. He could ask for anything he wanted. There was only one caveat. Anything that the farmer asked for, his neighbor would also receive – doubled. The farmer considered this. He announced his first wish: “I wish for 100 head of cattle.” And sure enough, there appeared in his pasture 100 more cows. Incredible. As he looked across at his neighbor’s field, he saw even more cattle – 200 additional cows. It was just as he had been told. Whatever he asked for was granted and his neighbor got twice as much. So, for his second wish, the farmer asked for an additional one hundred acres of land. And sure enough, the size of his farm mushroomed. More grazing land for the additional cattle. This was marvelous! Then he saw that his neighbor received 200 additional acres of land. Hmmm. The farmer became jealous. His neighbor’s good fortune was outpacing his. He felt betrayed and slighted. Afterall, hadn’t he been granted the wishes? And while his fortunes had increased beyond what he ever could have imagined, his neighbor had even more. It wasn’t fair. So, he carefully considered his third wish. Then he called out, “I’m ready with my third wish. I wish to be blind in one eye.” The wish was granted and God wept.

This story seems to relate to the attitude of the religious leaders toward Jesus’ teachings about God’s love and grace. They are bitter, jealous, and threatened. So they complain and grumble. For now. Later, they will seek Jesus’ death.

In the story from Luke, the attitude of the leaders is starkly contrasted with the sense of gratitude, joy, and celebration in the parables about the sheep and the coin. In those stories, we’re told of how the lowlife shepherd and the second class woman, their friends, and neighbors are all partying. We are told of God’s joy at the lost being found. Jesus paints a picture of celebration and delight. In vivid contrast to the grumbling, murmuring stuffed shirts, Jesus describes a party characterized by joyful abandon.

The story presents a choice. There are alternatives. Jealousy and murmuring over unmerited mercy. Or joy-filled celebration over unmerited mercy. Protecting power through judgmentalism. Or living it up with the lost. Commitment to self interest. Or commitment to community good. It is our choice.

In looking back at the early years of Lakewood United Church of Christ, it can be seen that this church got off to a rocky start characterized by conflict and broken relationships.

In early 1967, All Saints Lutheran Church, the newly formed congregation which began on this site and built these buildings, formally approached the Florida Conference of the United Church of Christ about becoming part of the UCC. In a memorandum from the Florida Conference UCC staff person for church growth dated April 1, 1967, April Fool’s Day, there is a brief summary of the situation: “. . . I was convinced that it has been rather a stormy situation from the beginning. . . They withdrew from the former Lutheran Church five or six years ago, with the minister, and established this new congregation.” A rocky start from a split with another church.

In a history of the church, written by Evelyn Kaspar in honor of the 10th anniversary of Lakewood UCC, the beginning of the church is described in this way: “The Lakewood United Church of Christ emerged as a result of unfortunate circumstances within the All Saints Lutheran Church. . . Internal problems within the church and the inability of the church to resolve differences with the Lutheran Church of America from which the congregation had originally withdrawn prompted the contact to explore possibilities of a relationship with the U.C.C.” [Quotations from materials in the scrapbook Lakewood United Church of Christ Volume 1]

Apparently, when the All Saints Lutheran congregation approached the UCC, internal conflicts had intensified to the point that the pastor eventually had to resign and many members left the church. In the 10th anniversary history, we’re told, “The financial status was desperate and there was a large debt to be met.”

The church was not in very good shape. Hardly a plumb. Conflicts, problems, broken relationships, debt. And here they reached out to the United Church of Christ, as a lifeline, really. There seems to be a sense of relief and joy, when the history reports that on August 13, 1967, only about 5 months after the initial inquiry, “The U.C.C. Florida Conference and the U.C.C. Board of Homeland Ministries had approved the church as a new Mission Church.” Lakewood emerged as part of a new community, with a new home, and a new sense of belonging. The lost was found. And there was much rejoicing.

Not only did this congregation begin lost in conflict and debt, but there was the location. This building was constructed before 54th Avenue South was built. The original address was 5301 Caesar Way South. Looking back, Evelyn recalls: “Will anyone of you ever forget the times you got lost in Lakewood trying to find the church? Or the times you explained to others where the church was?”

The establishment of Lakewood United Church of Christ as a new congregation was about redemption, transformation, belonging, a new start. The lost being found. Grace abounding. Celebration and joy. Maybe it’s because of this rocky beginning that when faced with the choice presented in the scripture this morning between bitterness over unmerited mercy or joy-filled celebration of unmerited mercy, LUCC seems to have a proclivity for living it up with the lost. This church has scrapbooks filled with stories about solidarity with the least and the lost. There was intentional integration in the 1960’s well before it was PC chic. There was support for the farmworkers and migrant community in the 70’s. There was protesting and boycotting of nuclear war in the 80’s. There was an intentional welcome of all regardless of sexual identity in the 90’s. Hospitality for the homeless in the 2000’s. And these are just a few highlights.

This church has not only tried to side with the sidelined, but has endeavored to create inclusive community where all are truly welcome. People who have not felt welcome in the church as a whole have found a home here including people who have been in prison, those involved in sexual misconduct, those addicted to drugs and alcohol, those with DUIs, mixed race couples, those on public assistance, and on and on. Even people who want nothing to do with organized religion have found a home here! And there is amazement at the incredible community that is created. And there is great rejoicing.

Somehow, this church has tried to steer clear of smug self- righteousness. And the bitterness and selfishness that comes with defending a merit-based system of grace. This congregation has tried to be more than a self-perpetuating, self-serving institution. There is an honesty. A sympathy. A desire to reach out without judgment or recrimination. To be a community that celebrates grace, wherever it appears. Without trying to take control or take credit.

Now, church analysts will tell you that it is extremely difficult for a church with a rocky beginning to overcome the shaky start. It will have a negative influence over the entire history and ministry of the church. It seems ironic that the church, supposedly the community of resurrection and transformation, would take such a defeatist perspective. Yet that is the common wisdom among experts. But I think, in the case of Lakewood, the rocky beginnings, the tenuous start, may be at the heart of our heart, our compassion, our understanding, our appreciation for belonging, our acceptance. Our rocky start may account for our desire to reserve judgment and condemnation.

The early “stormy situation” and “unfortunate circumstances” may account for why this small but vibrant and strong congregation continues in ministry today. We once were lost. But God did not give up on us or abandon us. And there is much joy, and only occasional grumbling. 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.