Sermon by Deklan Jay Lewis.

Growing up in the 90s, I was told that being gay was a sin and that HIV/AIDS was proof of that.

I was taught to see gay people as willfully disobeying God and that I shouldn’t associate with them. Later in life, I was told that Muslims were terrorists, that they all hated Christians and wanted to kill us. Purity culture taught me to guard myself against temptations regarding members of the opposite sex and that just being alone with one could lead to all manner of sinfulness. These were all cultural norms, and they formed the way that I viewed certain people and caused me to avoid engaging with them, to the point of basically alienating them and myself, out of fear. 

This behavior is a symptom of the human condition and was very present during Jesus’ lifetime too. Jesus came to break those patterns and stereotypes and dividing walls. The story of an afternoon by a well in a town he had no business being in, talking to a woman he had no business talking to, is in itself an example of a learned bias, as we have all heard this story told from a particular perspective. But what if our teachers, our cultural interpretations, and assumptions are wrong? 

I did a lot of reading this week as there is no shortage of commentary on this passage.

One of my favorites said this: “In the story of the Samaritan woman at the well, we find the longest conversation Jesus has with anyone in the Gospels.” That right there should tell us something! “Contemporary interpreters tend to miss much of the significance of this encounter because they make it into the tale of the sinful and ignorant foreigner whose life turns around because she meets Jesus—the bread and butter of a revival preacher’s repertoire.” Oof! Where have we heard that before?

Did you ever read a story or hear a guest speaker talk about the most pitiful lost soul you could imagine coming to the saving knowledge of Jesus and turning from addict to evangelist, or the missionary stories about the witch doctor becoming the village pastor? It’s miraculous, charismatic, but still carries a level of shame; it ties that person forever to their less-than-desirable (in our eyes) past. That’s what we have done to the Samaritan woman. 

We’ve laid out the case: she was at the well in the middle of the day… why would she do that? She must have been an outcast! She had 5 husbands, and the man she currently lived with was not her husband at all. We have labeled her: Whore, Prostitute, Loose Woman, Serial Divorcee! The kind of woman you want to avoid.  Why do we do this to the women in the Bible? Why do we assume the worst and paint them as scheming, deceitful, fornicating women of very low or no morals? Why do we not believe women, even today, when they tell the truth about things that have happened to them? Why do we blame them for the things that men have done to them? 

According to every source I read this week, there is NO way she could have divorced multiple husbands! It was not possible in those times. For a woman to get a single divorce was virtually unheard of, but 5, no way! So what then could have been the explanation? The most likely story is a familiar one, if you know your Hebrew Bible. Anyone recognize the name Tamar?

I’m gonna switch gears for just a second to address the other questionable elements in this stories setting… the well at midday.

The writer of John’s gospel relies heavily on some themes; one of them is the contrast between darkness and light. At the beginning of the previous chapter of John, there is another story of Jesus revealing himself to someone. In that story, Nicodemus, a Pharisee and known leader in the Jewish community, comes to Jesus, in the dark of night, to ask Jesus about his identity. Without going into all the details, Jesus shares with Nicodemus some of the mysteries of God; he shares about being “born from above,” and about how God loved the world so much that God sent Jesus. But despite being a teacher of Israel, Nicodemus doesn’t understand, and we are left to imagine him leaving, even more in the dark than before.

Here is an alternative explanation as to why the Samaritan woman was at the well at midday: it was a literary device, employed by the writer of the Gospel, to draw a comparison and drive home a point. Nicodemus, a man of the law, came in darkness and left more confused than when he arrived. The Samaritan woman, an outsider, if not outright enemy to the Jews, meets Jesus in the light and can see and understand what Jesus is saying and who he is. One slinks back home in the shadows and utters not a word to anyone; the other runs back to the village and tells everyone about this man she has met.

Another important image in this story is the well itself. According to various sources, the people hearing this story would have immediately recognized the well as a symbol, used throughout the Hebrew Scriptures, to indicate that there was to be a wedding. Several of the patriarchs met their future wives by a well. The writer of John employs imagery of Jesus as the bridegroom throughout the Gospel.

Now lets put it together, a woman, who has been married 5 times, goes to a well at midday and finds a man there. Could this story be an allegory for the relationship God, through the person of Jesus, was to have with God’s people. The Samaritans, and the Jews, were like vulnerable women, who had lost their husbands and found themselves at the mercy of new, less sympathetic, often abusive, self interested husbands. One commentator I read this week described the woman as “wedding-weary”. That phrase really stuck out to me… she wasn’t some floozy who was excited about the prospect of another husband, she was weary, like the people of God.

Think of the number of times the Jewish and Samaritan people were conquered and exiled, then sent home just to be conquered, exploited, and exiled again. Was that the fault of the people? Was it the woman’s fault her husbands had died or left her, failed to value her the way she should have been?

And we only get this story, this reminder that all people are important to God, that God will pursue them and bring them back, because the person of Jesus, or this Gospel’s depiction of him, was not afraid to go to a town his people would have actively avoided, and sat by a well until a woman came to draw water. Then he talked with her and shared intimately with her things that he had shared with no other. He put aside all judgement and engaged with the child of God that was before him.

If we are to be changemakers in this world, we must first be mind-changers.

We have to change our minds about people and get to know them as they really are, not as the world or society, or our culture would want us to see them. We may have to put ourselves into uncomfortable or vulnerable situations.  Jesus never promised that it would all be comfortable and that we could do it with our prejudices and holier-than-thou attitudes. The change has to begin in us, if not we will miss a world of prophets because we have counted them as prostitutes.

In the book of Genesis, there is a story about another woman who has gotten a bad rap; her name was Hagar, and she ran away because of the harsh treatment by Sarai. She was special, like the Samaritan Woman. The Samaritan woman had the longest recorded conversation with Jesus and was the first person Jesus revealed himself to, and Hagar was the first person to give God a name, El Roi, the God Who Sees, because I have seen the God who sees me.

El Roi, open our eyes and hearts to the truth only you can reveal. Help us to be critical of the things that we have been taught, of the ways our culture, family, and religion have shaped us to see. Give us eyes to see others the way that you see them and the courage to humble ourselves so that we may begin to learn from them and from you about the richness and potential that comes from embracing your incredible design of diversity. 

May it be so. Amen.
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In the Apostle Paul’s first letter to the Thessalonians (v.23) he wrote, “May the God of peace himself sanctify you entirely, and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.“

What a beautiful statement! In the mainline church, we have spoken at length for years about the state of one’s soul; however, we speak less our bodies. It is a widely held opinion that actually our bodies, spirits, and souls are very closely linked, and that our bodies carry traumatic memories and hurts that can affect us physically.

In my study of Gestalt Pastoral Care, I have learned to specifically look at the body for what it is trying to tell us – the wisdom it has for us. There is even research proving that our bodies hold generational wisdom without our awareness which can lead or guide us to approach a problem in a certain manner. Actually, I find it quite amazing!

I bring this up today because both of our scripture texts involve bodily healing.

I want to begin with the story of the unnamed man whose friends bring him to Jesus for healing and who are SO persistent that they make a hole in the roof of the house to lower him into the crowded space with Jesus. Here, it is the friends’ faith that is noted, and Jesus’ response to the paralyzed man is to say, “Child, your sins are forgiven.”

There are two things I hear in that response. First, an acknowledgment of the relationship between the man & Jesus. Even though Jesus didn’t know his name, he used a familial term, indicating that he is a child of God without stipulation – no need to prove anything – no need to work for it. And then Jesus gives a statement of forgiveness. I hear this as telling the paralyzed man that whatever limitations he was putting on himself – in whatever ways he thought he was unworthy of love or forgiveness- he was wrong. The unnamed man was loved and given mercy just as he was. And in this way, Jesus empowered him to be more than the unnamed man thought possible.

Now, when the religious authorities were rattled by his words, Jesus went even further and said, “Stand up, take your mat, and go to your home.” And the unnamed man does! His life has been radically changed, as has the crowd’s, by what was possible.

In Mark 10:46-52, Bartimaeus advocates for himself. He is the one who wants Jesus’ attention and does so by shouting, “Jesus, Son of David, have mercy on me!” And as in several other stories, the disciples and those around him try to silence him, but he will not be deterred: “Son of David, have mercy on me!” He is a believer. We might say, “His spirit and soul are right with God,” as he recognizes his own need for mercy AND he knows Jesus is the one who can grant him the mercy.

By calling Jesus “Son of David,” Bartimaeus indicates that he believes Jesus is the royal Messiah, the long-awaited One. It would be my guess that he has keen hearing to help offset his visual disability. So, he has probably heard things about Jesus and what he has done. When he is called over, Bartimaeus feels so empowered he throws off his cloak – which was probably his most valuable asset, as it keeps him warm at night and provides a place to receive donations when he spreads it out in front of him. Bartimaeus is healed by Jesus, and Jesus says, “Go, your faith has made you well.”

But rather than leaving, Bartimaeus followed Jesus on the way. His life was changed so drastically that Bartimaeus chose to stay with Jesus and the disciples. He acted to be with them, which allowed him to learn more. Bartimaeus has become a character who understands, as opposed to the disciples who have been with Jesus all along and who, in the story right before Bartimaeus, had been asking to sit at his right and left hands – Thinking of power and privilege in contrast to this one who seeks only to follow.

When thinking about these stories, I was reminded of Tom Rex, a member who has been dead for a while but whose story has stayed with me, and who loved telling his story.

Tom had lived a hard life and had gotten into plenty of trouble. But one night, after being shot and thinking he was going to die, he realized that he didn’t want to die and prayed for God’s help. I cannot remember if he actually had an experience of the afterlife or not, but the doctors were able to fix his body, and he then dedicated himself to sharing his story and helping others find the love and mercy of Jesus that he had found.

He felt that God had given him another chance, and he was going to make the best of it for God. For those of us who have not had a traumatic experience or a challenging disability that has healed, we can still know within our soul, our spirit, and our body that we are loved and forgiven.

And with that knowledge, seek to help others experience belovedness too!

May it be so. Amen.
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I have been reminding us of the importance of reading the text rather than thinking we know what it says.

Today’s scripture is one of those that we can easily confuse with the sending of the 12 disciples, which occurs in all three synoptic gospels. Luke sends the 12 disciples out in chapter 9 with very similar instructions to those found in today’s reading.

This led me to do a bit more research about the similarities and differences in the two stories. The similarities which can lead us to confuse the two include:

• Take “no baggage” only what they are wearing
• Find a home who will receive them and stay there
• If they are not received in a town, “shake the dust off” their feet as a sign of coming judgment against them
• Announce “the kingdom of God has come near”

However, the differences are also worth noting:

1. Luke 9 uses just the 12 disciples which is symbolic of the 12 tribes of Israel. Matthew even names that they are to go to “the lost sheep of Israel.” Whereas, Luke 10 sends 72 which correlates with the Genesis 10 account of the descendants of Noah which populate the earth. Therefore, this message is for everyone rather than only Israel.
2. Luke 10 has a sense of urgency and danger. So, they are to “greet no one on the road” as that would have taken up important time and they are “as lambs among wolves” which leads into the judgments against some of the towns in the next verses.
3. And when the 12 returned, Jesus took them off by themselves to rest. Whereas when the 72 return, Jesus proclaims “I saw Satan fall like lightning from heaven” as the forces of evil were impeded.

Another piece of both of these stories, is the importance of collaboration, which is the piece that I want to focus on.

Jesus’ directions to go out in pairs meant they were to work together, as this work is not meant to be done individually. Then his direction was not to take along any extra provisions, which meant they had to depend on the hospitality of those they met, and deeper connections would be made. The power of their testimonies and healings would be greater. All of which was proven true.

This points towards the truth of our interdependence; however, we prefer to think of ourselves as independent. We want to serve others – to give out of our abundance. It makes us feel good about ourselves. But Jesus challenges this thinking and calls for us to be vulnerable and connect through our needs so that those we serve can also serve us. This levels the power dynamic and puts us “on equal footing” with those we are helping.

Stop and think for a moment about when you were helping someone else.

Did you think you needed as much help as they did? I know I haven’t. This also helped me to think about the truth that we cannot be healers unless we ourselves are healing. Carl Jung’s theory of the “wounded healer” suggests that our wounds give us a unique perspective to relate to another who is wounded. In helping another find healing, healing comes for us too – not a healing of removing the wound but making meaning in the woundedness and finding peace.

Our wounds give us common ground for healing. If we deny that we need healing, we cannot heal. This is at the root of our toxic individuality, which is hurting us and causing more division.

Think of those you know who think they have no faults, no need to confess, no need for forgiveness. They are difficult to be around. When we demand that things be the way we want them, that we only sing the songs we like, then we leave no room for the diversity which is in every aspect of God’s creation.

It is like the African proverb: “If you want to go fast, do it alone. If you want to go far, do it together.”

And today on this World Communion Sunday, it seems very fitting that all around the world we are remembering Jesus and the meal he shared with the disciples.

A meal that he has invited us all to share equally. All are welcome. All are fed. We share the bread of life and the cup of forgiveness, knowing that we are all in need of healing and that Christ meets us here, offering meaning and peace to all. Thanks be to God!

May it be so. Amen.
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When we think of depression, we may picture someone who feels sad or hopeless.

But depression doesn’t look the same for everyone. Some people withdraw from activities they once enjoyed, while others continue going to work, caring for their families, and showing up for others, even when they are struggling inside.

Depression can affect a person’s mood, energy, concentration, sleep, and ability to manage everyday responsibilities. It can develop in response to grief, trauma, or difficult life circumstances, or be connected to biological and medical factors. For some, it may be temporary. For others, it can be a long-term or recurring condition.

We cannot always tell what someone is experiencing simply by looking at them.

That is why it matters to question our assumptions about mental health and how we respond when someone is struggling.

We can ask ourselves:

• Do we recognize that depression can affect people who seem happy, successful, or capable?
• Have we ever mistaken someone’s exhaustion, irritability, or withdrawal for a lack of effort or interest?
• Do we make it comfortable for people to talk honestly about their mental health?
• When someone shares that they are struggling, do we listen without immediately trying to fix the problem?
• Do we check in on ourselves and others, even when everything seems fine on the surface?

Supporting someone with depression doesn’t mean having all the answers. Sometimes, it starts with asking how they are really doing, listening without judgment, and staying connected even when they don’t have the energy to reach out. We can offer practical help, encourage professional support when needed, and remind people that they don’t have to navigate difficult seasons alone.

At Church of the Apostles, compassion includes caring for emotional and mental well-being. Our Spiritual Support Group offers a place for conversation and connection, and pastoral care is available through Rev. Kuhn. These resources can help people feel supported, alongside professional mental health care when needed.

We can also remember to extend that same compassion to ourselves. Struggling does not mean someone has failed, lacks faith, or isn’t trying hard enough. Depression is not a character flaw, and a person’s experience cannot always be resolved through positive thinking or willpower alone.

Sometimes, the most meaningful thing we can offer is the assurance that someone is seen, heard, and cared for, even when they aren’t feeling like themselves.

How can we become more attentive to our own mental health and more compassionate toward others who may be struggling in ways we cannot see?