I want you to take a look at this picture and think about what you see. How do you interpret this picture?

What you see and what you feel when you look at this picture is based on your perspective. When you look at these children, do you think that they need anything? Do these children have what they need? Do we need to do anything for these children? Think about what perceptions you have just based on that picture.

You might see children who don’t have a lot and who live in a house that hasn’t been painted lately. We don’t know how well fed they are. They’re all huddled up, so you can’t tell, but they look like they’re thin. They don’t look like they’re overeating.

But if you look carefully at their faces, which are harder to see, they’re actually all smiling, and the dogs look very relaxed beside them. I would actually say that these kids don’t need anything. They’ve got what they need. They have each other, and they have comfort.

I saw another picture this week that I won’t show you, but it was of a person on the street holding a sign. A person on the street with a sign, and this is what the sign said, “Homeless but Hopeful. Broke, not Broken. Everything helps.” That picture was in an email from Cameron Trimble, who’s another UCC pastor that I appreciate and follow. She added these two questions, which are the ones we need to focus on because they are profound for this moment in time in which we’re living. Can we meet this moment with kindness, creativity, and fierce love without pretending that we’re above all the mess of it? Can we stay grounded in the humility that we are not saviors, even as we long to heal what’s breaking?

That’s big. We see things breaking. Things are being broken, and that can be a good thing because if something’s broken, then we have to fix it, and we can do so in a better way. In a more loving way, in a more just way, and in a way that brings more peace in the world. That might be hard to hear, but just sit with it.

The scripture today is Deuteronomy 35:15-20, and it’s Moses talking to the people.

This is a scripture that I love, but this scripture is also problematic. So, let’s take it apart. I don’t want anybody to leave this sanctuary without knowing. Moses did not write this. There’s a stream of thought out there that says Moses wrote it, but Moses did not write it. It includes his death and burial. He couldn’t have written it. Nobody has written about their own funeral yet. Not from an after perspective. We haven’t figured that one out yet.

This scripture is the basis for the prosperity gospel. The idea that if you love the Lord your God with all your heart, soul, mind, and strength, you follow all the laws, you do everything right in your life, then your life will be good. You will have good health and riches, and all the possessions you desire; you’ll have it all.

But if anything in your life goes wrong, that’s because you are not living right. I was raised on that kind of theology, and I will even tell you, I’ve looked at my own life and said, “I wasn’t living right. I needed to get back on track.” There’s some internal stuff with that, but it’s not a God thing.

You know why? Because there’s truth to the statement. Bad things happen to good people. And when that happens, we don’t know what to do. If you are of the Prosperity Gospel, you don’t know what to do with that. What we’ve done, churches, clergy, and congregations have looked at people who are broken or have terrible health issues, and they’ve told them it’s their fault. That’s where we’ve been wrong so many times. Life happens. Accidents happen. Disease happens. It’s not because you’re not following God, nor is it because you’re not faithful enough. We need to feel that in our bodies. We need to know the truth of that.

Now, here’s the good part of this scripture, because I really do love this scripture. This reminds us that God is a covenant maker and a covenant keeper. God made covenants from the very beginning with Abram and God kept those covenants. That did not mean that anybody had an easy life, but it did mean that God was there with them through it. That’s the difference. That’s where the good news is. God, through Moses, lays this out.

What is your choice? Curses and death or blessings in life. The choice is yours. It’s called free will from the beginning because some things are our choice.

What came back to me in my head was a car accident I had years ago, and you know what? It was my fault. I forgot. I was so focused on the traffic coming one way. I forgot to look the other way, and I was close to a light, and I pulled out right into somebody. That was something I could have avoided. That was on me. That’s not on God. That was on me, but God was with me in that moment.

I felt alone. I thought I could have crawled into a hole and covered myself, but God was with me then, just as God was with the people in the car that I hit. We choose blessing or curse.

I’m using this book as the basis for this series, and it’s called Leading Causes of Life. A long, long time ago, I did a series on this, probably longer than you remember, and I knew that I had the book. I don’t know what I said the first time around. This time around, they challenge us. Saying for every issue, there’s a way to look at it as a curse, and there’s a way to look at it as a blessing, and part of what God wants us to do is look more at our blessings than our curses.

So the first issue I put up there is aging. So what are the curses of aging? Yes. I only had room for one, or you wouldn’t have been able to read them. So I put dependency because that’s what I hear. People don’t want to lose their independence. That feels like the curse of aging. But there’s a blessing of aging, and I feel like I’m old enough that I can start claiming some of it. I’m not the same person. I will never pull out without looking the other way again.

I think Crime keeps coming up a lot in the news cycle. The curse of hearing about all the crime in our country is that we wanna isolate, we wanna pull back, when actually the answer to crime is developing community. The places that have lower crime rates have a good sense of community. They have police presence where people know the police, they trust the police, and they know each other.

I remember the day I got a call from my neighbor who said, I just watched a pair of legs go into your house. And I freaked, but my neighbor called me and went and knocked on the door, which made those legs go back out, and I called the police. I wasn’t home, but they saw an opportunity and they took it. They came in through the window. I’ll never open that window again. We learn.

How do we look at money? Do we look at money and say, “We don’t have enough, we’re broke.” Or do we say, “I don’t have a lot, but what I have I can share because it builds community.”

Then I left the last one for you to sit with. If we look at the church from the perspective of death, from all the wrong things, I’m thinking you have a list, but what are the things that are right? What are the blessings the church has, and I’m gonna let you sit with that one. I’m not answering that one. You need to figure that one out.

The other scripture for today was John 6:35-40, where Jesus tells us that he is the bread of life. He is where life comes from.

I’ve been challenging us to think about the world that we are creating because we are creating the world now that our children, grandchildren, and great-grandchildren are going to live in.

So, what do we want that world to be about? What do we want this country to be in the future? This is the time to figure that out because through the choices we make, the energy that we put out into this world, and the environments that we create, affect what this world will become. And I believe that in our country, no one should go hungry, no one should be uneducated, no one should be afraid to be in their own house, which means they have a place to live, and no one should be without access to quality medical care.

How will we move forward in this time? Well, to help us, we have the wisdom, the comfort, and the strength of Jesus, who taught us how to care for other people. This table is Jesus’s table. It’s not my table. It’s not the Church of the Apostles table. This is Jesus’s table, and for Jesus’s table, everyone is welcome. In fact, he reminded the rich that they needed to wait until the people who were struggling, who were at work, who were trying to pay the bills, got to eat first. Because the rich people had plenty of food at their house. They didn’t need to come in and eat all the food at Jesus table, there are no limitations or restrictions on God’s love and mercy.

A broken heart, which is what I believe Jesus’ was, is also open to more possibilities. It can hold more. When our hearts are broken, we can open to love more. We are invited here to meet our savior, the only savior to know that we are still within the covenant, and we have covenanted together to be Christ’s body in this world.

God is here. All we have to do is have the love that I talked about last week, the agape love, the love that has concern for all. No exceptions. That’s who we’re called to be.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 It is my intent every Sunday morning to give you the best information I have. And last Sunday morning, I talked about the historical markers, and today I have more information.

Or we’ll say better information. I found out that the Stephen Smith marker is that it was erected as part of the Civil War Trails, where markers were installed specifically for the150th anniversary of the Civil War. That’s when the Stephen Smith marker was put on the building beside Mount Zion, since then, that marker had been vandalized and was worn. What I learned from one of our members who contacted the Pennsylvania Historical Marker Program, is that they are in the process of refurbishing markers for our 250th anniversary of the country. They have also taken some down that have to do with race and black history because there was some racist language on some of them. So, some of the language needed to be updated, and they are working on all of that.

It is not my intent to create any ill will with the Pennsylvania Historical Marker program, and I wanna make sure that you have accurate information. So I wanted to start with that.

But in preparing this sermon, I ran across that phrase with malice towards none, and learned that that was the beginning of Abraham Lincoln’s second inaugural address, which I wanna read to you.

He wrote this in March of 1865, and the Battle of Appomattox was in April of 1865. So, this was written before that battle and before Lee surrendered. He wrote “With malice toward none; with charity for all; with firmness in the rights, as God gives us to see the right, let us strive on to finish the work we are in; to bind up the nation’s wounds; to care for him who shall have borne the battle, and for his widow and his orphan – to do all which may achieve and cherish a just, and lasting peace among ourselves, and with all nations.”

Just and lasting peace among ourselves and with all nations. That sounds profound right now. So at a time when the battle was still raging, when the war was still raging. Lincoln asked specifically the people of the North who were listening to him to have charity, and that charity is based on the Latin form of the verb, which is caritas, which is a concern for others.

Not charity as in just give them something. It’s not about a handout. It is about having love for neighbor. It is caring about the other. That’s what Lincoln was calling us to be about, and I think it’s who we need to call ourselves to be. It’s not easy right now.

Our scripture today is Matthew’s Gospel, and it was written to a Jewish audience.

As far as chronological order in Matthew’s gospel, Jesus has come into Jerusalem for his final stand. He knows that he has come to Jerusalem and he will not leave alive, and he’s running into the Pharisees, the Sadducees, the Herodians. Because they’re all looking for something they can use as a reason to arrest him.

The lawyer says to him, what is the greatest commandment? It’s a trap. Jesus knows it’s a trap. It sets up the same piece that, in Luke’s gospel, leads us into the Parable of the Good Samaritan. But this is Matthew’s piece, and if you read the next chapter, you’ll find out that Jesus is not in a particularly charitable mood with the Pharisees and Sadducees. He’s about to put them in their place.

But for this moment in time, Jesus gives them the right answer. It’s simple, “Love God with all of your being and love your neighbor as yourself” – Mark 12:30-31.

I think we tend to think about the Pharisees and assume they’re always saying inappropriate things and are always challenging Jesus. We never would’ve done that, but I really wonder if we aren’t closer to the Pharisees than we realize. Because if Jesus were here, we might also say, “But Jesus, what is the one thing that I need to do? What’s the one thing that I need to do to be faithful? What’s the one thing that I need to do to secure eternal life?”

And Jesus’s answer is simple: love God and love your neighbor. If you can’t love God with all of your being, then love your neighbor.

The Pharisee was probably saying the same thing because Pharisees are Jewish. It was like, what is the one thing that I need to do to be a good Jew? How can I be a good Jew? Love God. If you can’t do that, then love your neighbor because in Matthew 25, we’re gonna get the parable of the sheep and the goats.

That one always takes us because we so wanna be sheep. If everybody’s gonna get divided into sheep and goats, we wanna be sheep, because it doesn’t go well for the goats, and we don’t wanna be on that side. So what do we have to do to be sheep? In that parable, the king says, “When you do it to the least of these, you have done it to me” -Matthew 25:40.

By loving your neighbor, you are loving God.

It’s that simple, and it’s that hard because we don’t always love our neighbor. We don’t know how to love God. With all of our being, we struggle. We can’t love God with all our being, and God knows that. We can’t love our neighbor as ourselves, because God’s watched us do that. I don’t think we trust in God’s mercy.

I think that’s a problem. If we can’t make all of our lives about loving God, then God wants us to try and love our neighbor, and if we still fail at that, then the Apostle Paul reminds us that Christ said, “My grace is sufficient for you, for my power is made perfect in weakness” – 2 Corinthians 12:9. We have a hard time with that power being perfect in weakness. That is not the way our society is set up. That is not what we’ve been taught. That’s not how we function. That turns us around

Power in weakness. How much do we trust God to be God?

I said this was a hard week, and I’ve been talking about the fact that I’ve been asking what the world is that we are trying to create.

It matters; our energy that we put out into the world makes a difference. I believe that. I think that’s part of prayer. I was really struck by two people. I don’t know what all you heard around the shooting, but I heard the mayor say, I don’t want your thoughts and prayers. I want something to change. Then, I heard Fletcher’s father. If you didn’t hear his piece, that will take you down. It took me down because he said, I don’t want you to remember my son as a victim of a mass shooting. I want you to remember him for who he was.

What kind of world do we want? What kind of country do we want to raise our children in? Because we have a chance to make a difference. Right now we are living in a time where everything, all the systems are being broken, and we have a chance to build it better. We have a chance to make it just, where every kid has the right and the ability to achieve and become who God created them to be.

I also wrote down in my notes, Jeremiah 31:15, maybe this is a good time, while I might not make it to the end of this sermon. The prophet Jeremiah reminded the people in exile, “This is what the Lord says: A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more” – Jeremiah 31:15.

As of Friday, it was day 241 in 2025. There had been 286 mass shootings, 1,180 injured.

“How many roads must a man walk down before you call him a man? How many times must the cannonballs fly before they’re forever banned? They’re allowed to be free. Yes. And how many times can a man turn his head and pretend that he just doesn’t see? Yes. And how many ears must one man have before he can hear people cry? How many deaths will it take till he knows that too many people have died?” – Blowin’ in the Wind, Bob Dylan.

That song is one year younger than me, written in 1963, and the sentiment hasn’t changed. How Long, oh Lord, How Long?

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

Last week, I said that we were in a moral moment, and I’m going further with that because I think that we are living in a time when people are looking to see how far they can go until we raise a fuss.

I just need to remind you that the crisis in Palestine needs to be on our minds. That’s one of those places where there is a moral issue. But I’m gonna talk about the injustice in our country.

There is a detention center on an unused airstrip in Florida. It is made of tents. I lived for four years in South Carolina. I’m gonna tell you that the alligators are the least of their problems. Because when you put a tent on asphalt in Florida with no air conditioning and no running water, that is called an oven, and no one, regardless of what they did or did not do, belongs there.

This is a picture from NPR of Washington. It triggers me because I remember when I went to Lebanon, and the road in and out of the Beirut airport had manned machine guns on it. As we walked around Beirut, soldiers were walking around with a K-47’s and when you pulled into a parking lot, your vehicle was scanned for bombs. I thought to myself, I never want to live like this.

I heard yesterday that the National Guard has now been given permission to carry weapons too. The other problem is that, in DC, they’re not in the areas where the crime is. They’re in the areas where the white people are, and the black and brown people are the ones being arrested. In Texas this week, they changed the districts, and by doing that, the districts with a higher number of people of color were reduced from 13 to 8.

We are creating the world that our grandchildren are going to occupy. My grandson’s in the room, and that’s not the world I want for him. That’s not where I want him to grow up.

I also look at that picture and think, do we not know? Remember Kent State? Bad things happen when somebody gets anxious. If there’s any people in the room who are young enough not to know what Kent State is, please Google it. You need to know.

Paul, in the scripture today, was talking to the church in Corinth, and the church in Corinth was a mess.

Paul uses both of his letters to try and help. But what always shocks me is that so many weddings want 1 Corinthians 13 read, and they don’t realize that it was written for a bunch of people who couldn’t get along. It is a beautiful passage about what love is, but in context.

What he’s trying to do in that very long diatribe is my issue with Paul. For those of you who’ve been here long enough, you know that I hate it when Paul goes on and on and on trying to prove his point. But they had forgotten that they were called by God to come together and be one body. They were called to come together and work together for the common good. And the common good has to mean that it’s good for everyone, and that’s part of the problem.

One of the issues, if you read Corinthians, is that the wealthier people decided that they should have more rights. One of the big things was the table. They would come early when communion was being offered because they had all the time, they weren’t working. They didn’t need to be anywhere. They had all day. They could sit and feast at the Lord’s table. The poor people, the people who were working hard, didn’t get in until much later. There’s a whole section where Paul says, You all rich people, you’re just going to have to wait. You don’t get to come in and eat up all the food so that the poor people don’t have anything.

We’re all created equal. We are all created good, and then we make choices, and choices are made for us. That’s another sermon we’ll not go into today, or we’ll be here all day. We make choices and our country makes choices together. We make choices about who has rights and who doesn’t, and we need to pay attention, because stuff’s happening. We are called to respect each other. And I’ve been sitting with that, and I want you to sit with this.

I want you to think about how Jesus calls us to love our neighbor as ourselves.

What part of that love has to do with respect, because where I’m landing is that I have a really hard time loving someone whom I do not respect. That’s hard for me. I can try and love them as a child of God.

There’s a line out of my favorite movie, which is the American President, where Michael Douglas says, “Democracy is about me protecting the rights of the person who says something that makes my blood boil.” But, in a democracy, he has the right to say it; that doesn’t mean it’s the right thing to do. We live in that tension between what is right, the right thing to do, and what our rights allow us to do.

The thought that just came to my head is that thing you say to kids, “just because you can doesn’t mean you should.” Maybe we need to remember that. I looked up respect, and this was the definition that I liked. It is due regard for the feelings, wishes, rights, or traditions of others.

The Stephen Smith Community Development Program Project is coming to Columbia, and I’m gonna tell you more about it.

But when I got this information, I thought, there’s a backstory to this. I wanna know the backstory, who was Steven Smith? And so I asked my friend who sent me the information. I think this is worth you hearing.

Reverend Steven Smith came to Columbia at five years of age. She didn’t tell me what year it was. I’m guessing it was in the 1700’s, but I could be wrong. He was brought to Columbia as a 5-year-old enslaved child. He was the first pastor of Mount Zion in Columbia. When he grew up, he started a lumber business, which was extremely successful, and he became the wealthiest African American in Columbia. He owned the most stock in the bank in Columbia, but he was not allowed to be president because he was black. And so, in his wrath, he built the Wrightsville Bridge. I didn’t know that he paid to have the Wrightsville Bridge built, which was part of the Underground Railroad eventually. But, when the riots broke out in Columbia, his office was destroyed and he was run out of town.

There was a marker at the Mount Zion Church. The Pennsylvania Historical Society had put markers around the state to designate African American history. And it has recently disappeared. The church asked the Columbia Historical Society what happened, and they didn’t know. So, they went to the Pennsylvania Historical Society, and what they learned was that all the historical markers in Pennsylvania regarding African American history and the contributions of African Americans have been removed in our state. I haven’t seen that in the news; it wasn’t reported on, but it’s happened.

Mount Zion Church is taking a building that they had and converting it into the Stephen Smith community development project. It is named that to honor Steven Smith, who was a prominent African American in Columbia. Their purpose is, or what they believe is, that youth thrive when their basic needs are met and educational resources are provided. The programs that they offer will be tailored to their individual needs. The programs will be specifically designed to help empower and equip them. We believe as they are prepared educationally and fundamentally, the result will be productive citizenship. The center is long overdue as a safe space for academic support, STEM projects, peer interaction, as well as the reinforcement of core values.

They are dedicated to empowering youth in Columbia and surrounding areas, providing a safe and inclusive space for them and their families through education, support, and connection. Their goal is to rebuild, restore, and inspire a stronger, brighter future for our youth. If you would like to donate to that project, visit https://www.zeffy.com/en-US/donation-form/the-stephen-smith-community-development-project

We need to decide where we’re at and how we’re gonna speak and live in this moment.

We do live in tension, but we have to decide what world we want our children and our grandchildren, and our great-grandchildren to grow up in.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 I want to begin today by thanking you, because I’m going to be starting a class in September through June in Gestalt Pastoral Care.

I’m thanking you because the Rader-Schellenberger Endowment for Theological Education is paying for it. I believe you will find that it will be mixed into my sermons as well as the pastoral care that I give to all of you and to anyone who comes to the door.

Gestalt Pastoral Care, what does that mean? Well, the Gestalt model is a holistic model. Gestalt Pastoral Care is about realizing that our emotions, our spirit, our mind, and our body are all connected. We can’t just talk about what’s going on in our minds. We have to look at our bodies, our souls, and our emotions. We have to look at all of that.

What I love about this approach to pastoral care is that it does not seek to prescribe anything. It’s not about giving advice or setting goals for anyone. It is merely about asking questions, listening, and helping the person find their truth because we believe God is already at work in all of us. It is learning to listen to God and learning to listen to the Holy Spirit, to recognize how the Holy Spirit is working in each of us, continually stretching us towards healing and wholeness.

I’ve been looking at it for about a year, and I’ve gone to a couple of workshops on it, and I have seen amazing things happen with it. So, I’m starting this course and I want you to know about it. In this coming year, I’m gonna be focusing more on pastoral care. We’ve been in this shift of job descriptions and figuring out what’s Melissa’s and what’s mine, and how do we work together? Now I’m at a point where I feel like I have more time and energy to put into the care of our members and to those outside.

I will also note that there’s just an interesting thing that’s going on, and that is that I’m getting emails from people outside of the church who wanna be baptized or who want their children baptized. I don’t know what’s happening, but I’ve got two Preschool families that I’m talking to. Then we have our babies who are gonna get baptized. Breanne and Carlos’ baby, Bella, and Adam and Sarah’s baby, Lucy, are both going to be baptized at the end of September. The spirit’s moving and I don’t know what that’s all about yet, but we’ll see.

We have this scripture today, Ephesians 4:1-6. This makes my top 10 of scriptures.

We have our favorite scriptures, and this is definitely in mine, particularly the fourth chapter of the book of Ephesians. We’re not sure if Paul wrote it or not, but that doesn’t matter. There is a lot of truth in it and there’s a lot of wisdom in it that we can still take.

It’s not really clear what the issue was. You know, usually there’s a specific issue that a letter is written for. It’s not clear what it is in this book, but there is, especially in this chapter, and in the first three chapters, this sense that the writer wants this church to come together. That they were separated between Jews and Greeks, and they wanted them to come together and recognize that they were better together. In the course of this book, it does say about them being tossed and blown about with every wind of doctrine.

There’s some other information that is coming to this congregation, and whoever wrote the book didn’t like what was coming. There are several references to the devil. There’s a reference to cosmic principalities and powers, and there’s a reference to deceitful teachers. I’m not sure what they were saying, but this author was trying to bring them back to the wisdom of Paul because Paul started the church. He founded the church in Ephesus, and this is still the church in Ephesus.

What is clear is that it’s saying that we need to come together with our differences because we are one humanity. Then this part is near the end of what I was reading, and it’s interesting, the author lists seven things that are one, one body, one spirit, one hope, one Lord, one faith, one baptism, one God. Now that’s important because the number seven is the number of completion in the Bible.

That’s just like one of those things you need to learn about the Bible that scholars have figured out over the years. There’s nowhere in the Bible that says if it’s seven things, that is complete, but that’s wholeness. So the world is complete and all is well and perfect when seven things happen. This is the wish of the seven things, or the author is trying to convince the church in Ephesus that these seven things are present, that even though they might have disagreements in the church, that’s okay.

In fact, I was listening to a podcast this week where they talked about the need for antagonism. We need to have some tension between us. We need to have differences of opinion so that we wrestle with where, we should be. What’s the best answer in this?

This is where it gets interesting because I want to say that I think we are in a moral moment.

Because there are a lot of truths being said right now, or claiming to be truths, and we are at a time when we need to determine whether we opt out or whether we opt to participate. What happens in the future, what the future’s gonna look like for our grandchildren and our great-grandchildren.

We can be about faith, hope, love, and peace, and the ways of Jesus. That’s who we say we follow, or we can be a different thing. I hear Christians, they call themselves Christians, they say they follow Jesus, but they follow someone who is all about power over others and being militant. They say, “We don’t agree with you, so you are the enemy”, and they’ll squash us, arrest us, detain us, and do all kinds of things.

There’s a lot of dehumanizing language in our society right now, and we need to hear that. If we’re able, we need to say, “That’s not what I want us to be.” That’s not who I think we are, and I don’t think that’s who we want to be in the future, because Jesus was not about that. Jesus never belittled somebody else. Jesus was never demeaning to people. Maybe to the Pharisees a little bit, he tried to teach them about humility, but he never put himself above everybody else. He had power with people, not power over.

There are tensions between our liberties and everybody getting to do what they want. But that’s when our liberties step on someone else’s rights. We have to figure out where the right point is between those. You don’t get to just take away someone else’s rights because you don’t like it. How do we figure this out? I don’t think we have that. We’re at a really important moment in time, and I think that there’s wisdom that we can rely on.

So what are we gonna be about?

I don’t know how many of you know who Archbishop Oscar Romero was, but he was an archbishop in El Salvador. He spoke against the militarization and authoritarian regime that was there, and this is one of his quotes. “When the church hears the cry of the oppressed, it cannot but denounce the social structures that give rise to and perpetuate the misery from which the cry arises.”

He took a strong stand at his time, and he was gunned down in the middle of a mass by a member of the military who didn’t appreciate what he had to say, but he stood for what he believed in. I think that’s part of this moral moment. We need to figure out who we are and what we stand for, and we need to stand for it. Because, by being silent, we allow the other.

Now that I’ve taken you to a dark place. Let me give you some light, because remember, Christ is the light that comes into the world. Well, I also found some light in a quote from a bluegrass band called The Jet Rows. I’ve never heard of them, but I found their quote.

“When people in power try to remove our humanity and our dignity. Art and music provide a reason for being. The simple act of making music in difficult times becomes an act of defiance and self-determination. Creation of art and music is cathartic and reinvigorating. It can inspire action, collaboration, and resistance. Music eases our minds during difficult times in our lives. It reminds us that we are a community. We are all in this mess together. Music reminds us that even when life is difficult or when the odds are stacked against us. Life itself is beautiful and worth celebrating.”

We are not called to be perfect, but God does call us to be our best selves. So let’s do that by listening more and speaking less, but speaking when we need to. Let’s listen to the pain of others, because I think that’s where a lot of this is coming from. It’s coming from a place of pain.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

I want to begin by thanking you for the time last month when I got new eyes.

Now, that was not a miracle. That is called perspective. My first eye after surgery compared to my eye, pre-surgery was fuzzy, but compared to the second eye after surgery. Wow, what a difference. It’s all perspective. What the piece about perspective is that there’s a bit of choice in that. I mean, not with how my eyes see, but boy, did I find color. Maybe I shouldn’t have chosen the colors to have my kitchen painted last year. Maybe I should have waited till I had my eyes done and taken off those, it was like I was wearing yellow glasses. My kitchen’s bright. I still like it, but it’s bright.

But that perspective piece is where we have agency and choice, and we can choose how we view others. That’s gonna be my point.

I said to somebody this week that our sermon is about loving your enemies. And somebody said, “Well, I don’t have any enemies.” Good for you. I wouldn’t say that I have enemies, but I have a shorter list. But it’s a choice for me to change that. I can choose differently. I can choose how I perceive that person.

When we see a person standing on the corner of Prince and King St asking for money. We can immediately think, “Oh, they’re lazy.” Or we could choose to think, “I wonder what’s going on in their life that has taken them to this point.” That’s a choice. That’s a perspective choice and I’m going to try and make that a theme in this sermon.

So, this scripture, Luke 6:27-36, has two big verses, love your enemies and do to others as you would have them do to you.

These scriptures are a part of Luke’s Sermon on the Plain, which is very similar to Matthew’s Sermon on the Mount. And in both of those, they’re not identical; there are differences. Luke’s is called the Sermon on the Plain because he was among the people, whereas the Sermon on the Mount talks about him and the disciples going up to the mount and him talking to the multitudes.

But both of these verses are in both gospels, and they’re hard, especially that first one. The beauty of them being in those sermons is that they were not directed to one person or an individual; they were directed to the corporate body, to the community, because loving your enemies, that is just too hard by ourselves. We need each other to say, “Hey, you can do it. You can find that compassion, you can find that empathy within you. I know you’ve got that in you.” We need that.

The golden rule, and you might be thinking, “That’s not that hard. We teach that to our children because that’s a good thing.” Right, but do you follow it? If somebody cuts you off in traffic, are you following it? If somebody charges you more than you expected, how loving are you in that moment? How loving are you when the person you’re talking to is espousing a position and arguing for a position that makes your blood boil? That’s hard. That’s hard work.

This is an expectation. It’s God’s expectation about what the beloved community should be like. And that’s why we come together and have community, so we can do it together. Because you know what? We’re all gonna mess it up. We are all gonna fail these, maybe even every day. But we come together and we remind each other that God is still with us, that God’s love and God’s grace covers a multitude of sins, thank goodness.

So, in spite of all of our failure to meet the expectation, we are still loved and we are not alone.

We are kin. We are meant to be family. We are meant to see the Christ in each other. This always brings to my mind the concept of Ubuntu, which I learned from a book by Bishop Desmond Tutu. I am Ubuntu, says I am because you are. The divine in me is connected to the divine in you. The love in you is the same as the love that is in me. We are interconnected, and we need to remember that.

That’s where we start putting people as enemies or on our “less-liked” list. But I have to remember that it doesn’t matter; the reality is, we are 99% the same, every single person on this earth. It’s not just the people in this room. It’s not just people with white skin. It’s not just people of European ancestry, Western European ancestry. It is everybody, all of humanity. We are kin.

We are all children of God, and we are called to remember that first. We have to put that in our mind and let that be the lens.

Today, we’re talking about having kindness be the lens through which we look at the world. As I was going through this, I thought about Joanna Macy.

She passed away in July. I don’t know if you know who Joanna is or not, but she did a lot of teaching, and one of her pieces that she often shared was called the Shambhala Warrior Prophecy. I want to share that with you.

She says it says in a future time of great danger, when the earth will be ravaged and all humanity hangs by a thread, a new kind of warrior would emerge, not with weapons of destruction, but with tools of healing.

This is not a fantasy or a metaphor, but a call. Shambhala warriors will not destroy, but will dismantle poisoned systems with compassion and insight. They will be led by compassion. So that the suffering of the world breaks their hearts even when the world is unraveling or without shutting down or turning away, and the insight to see clearly the interconnectedness of life, even when, or especially when the world is unraveling.

The Warriors are not limited by race, gender, or belief, not chosen or ordained by institutions. They will be ordinary people, teachers, gardeners, artists, organizers, students, and elders trained in being present. Refusing to be numbed or distracted, willing to stand in love when fear would be easier.

This is who we are called to be. This is us. The question is, how will we train for them? How will we become these people? Because we don’t need any more heroes. We need people who can hold fire without burning others. Hear that again.

People who can hold fire without burning others doesn’t mean that we don’t get burnt.

People who have faced grief and choose to sing. The most radical thing any of us can do at this time is to be fully engaged and present in what is happening in the world. The choice is ours.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

Sermon By Rev. Dennis Lippart

Old preachers are like old baseball players and old gamblers.

They want to make one more bet or be in one more game. Old horse racers want to race one more time. We want to do one more sermon.

So, we agonize over what it is that we want to say to folks. Do we find the sermon that they need to hear and preach that sermon? Or do we find the sermon we’ve always wanted to preach and preach that sermon, or do we preach the one about the house of religions?

Like golf, you play it with other people, who keep their own score and nobody knows if you cheat or not, except you and God.

Then it occurred to me that I needed to take a chapter from my own book.

We are now all in English 101 at Mon University, and I had a group of students, not unlike all of you, that I started one of my classes by telling them that they were all poets. They’re all thinking, no, we’re not poets. We don’t like poetry. We don’t do poetry. And I said, yes, you are poets, and I can prove that you are all poets because I’m going to give you a poem and you’re gonna respond with the next line.

“Twinkle, twinkle little star…

“Up above the world so high,”

We are hardwired to see the world in patterns. Poetry is a pattern. You are all hardwired to be poets. Now, people have told you that you can’t do poetry. People have told you poems have to be a certain way. People have bored you to death with poetry. Teachers have made you memorize poems that you didn’t like. You’ve come to believe that you’re not poets, but you are.

There’s a huge amount of poetry in the Bible that we ignore because we’re not poets, so we don’t read the Psalms very often. We stay away from the books of wisdom. We don’t like to be inspired that way because it’s not who we are, but that is who we are. We are all hardwired as poets. Some people see their poetry in rhythm and sound, but we are all poets.

I am going to give you another line to complete, ready for it? “For God so loved the world…That he gave his only Son”

You are hardwired to love. You are hardwired to be the lovers of the world.

It goes back to Genesis when God creates men and women in his image. We have creation stories in the book of Proverbs, we have all kinds of language in the Bible about how God calls us to something. Jesus himself said, “Truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.” (John 14:12)

Most of the people that Jesus talked to towards the end of his ministry, when he talked about whether there’s going to be a judgment or not, were people who didn’t even know they were doing it.

You are hardwired to be the lovers of the world, and people have told you your entire life that you can’t do that. You’re not young enough, you’re not wealthy enough, you’re not strong enough, you’re not intelligent enough, you’re not old enough. Sometimes you’re too young. People have given us reasons why we are not to consider ourselves to be created to be the lovers of the world.

I’m here to tell you that all of that’s untrue. Just like you are all poets and don’t know it. You are all lovers, and you haven’t found your way to love the world yet, but that’s what you’re made for. That’s what God has asked you to do.

One of the problems that preachers have is how deeply we wanna become scholars.

There was once upon a time when the only scholars in the community were preachers. Harvard University was founded because preachers were the most learned people in the community, and they wanted to get smarter.

I’ll tell you a conversation I had with one of the little old ladies in the church that I was telling them about something I’d found in the library, in the Pastor’s study. She said “Our pastors don’t read books.” And I thought, “I’m not gonna tell her that I write books.” If you don’t like pastors who read books, you’re certainly not gonna like pastors who write books.

There was something about being a scholar that became bad news at some point. We have to walk a fine line between how deeply we dive into the text. Because people don’t want to hear from scholars that they don’t know what’s going on in the Bible. Most people understand the Bible because they’ve been told their whole lives what it means. So they don’t pay any attention to what it says, which is the best reason for reading it as to find out what it actually says to us.

God created you to be lovers in the world. He did not create us to be in torment.

Sometimes the biggest tormentors in the world are simply other folks. Other folks who can’t be accepting, other folks who don’t understand, other folks who refuse to be loved or to love the world the way it’s supposed to be loved. God did not create us to be tormentors, and he did not create us to be in torment.

One of the gifts of the self-help programs is that in the first step of the program, you must come to believe that a power greater than yourself could restore you.

In our text today, we have a man who is insane. People don’t like others being insane, so he’s living out in the cemetery somewhere and a power greater than himself restored him to sanity. We don’t like to think that we’re insane, but the program makes us have two confessions. One is that there is a power greater than ourselves, and second, that we are not sane in the moment. We are not the lovers we are intended to be. We are not the people we are created to be. We’re not as whole as we want to be, and we need to be restored to who we are meant to be. But first we have to admit that we are broken, we are not whole, and we’re flawed. Once we make that admission, then healing is possible.

I wanted to point out that when I saw the title for today, and I never title anything, by the way. My editor titled all my books for me. When I saw the title for the sermon, I thought I could have written that book, but I didn’t. It’s not my title, it’s Rev. Kathryn’s title, but it speaks to the fact that we live in a world where we have somehow accepted being tormented as a normal state of affairs. And it’s not normal to be tormented or to be the tormentors.

One of the ways that we can be lovers in the world is to speak out when we see torment happening, either the people who are doing the tormenting or the people who are being tormented, and simply say, it’s not the way it’s meant to be. It’s not right. It’s not the blessed community. It’s not who we are as a people, because we are the people that God created us to be. And God so loved the world that He gave it you. There are days I like to think it’s working, and days I believe it’s not.

But God gave us each other. He gave us a blessed community where we could be more together than we are by ourselves.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 I’m very fond of historical period pieces, such as movies and TV series.

I love Downton Abbey, and I kept hearing about this series on HBO called The Gilded Age. So, I started watching it to see what I thought. Then, when I read Luke 7:44-50, I thought these two go together. Because the thing about The Gilded Age is, a lot of the period pieces that I watch are about England, but this is set in America.

This is set in New York City in the late 1800s, and it is about old money versus new money. The families who started in New York City, old money. Then, the people who were making money, and a lot of it in the beginning of the Industrial Revolution and moving into the city, such as the Rockefellers. That’s a name they drop a lot during the movie. I don’t think that any of the characters are based on real people. I think that it is all fictional. But they certainly talk about the Rockefellers.

But what I noticed in this is how the old money generation uses their privilege to be arrogant and judgmental of others. The old money people are always peeking out their windows and peeking around corners. I think that there’s a bit of that at play in our scripture today.

On Friday, when I was at home, my neighbor next door got a new shed, and it came as the heavens opened, and it just started pouring. I realized I was the neighbor peeking around the corner saying that they better not drive that through my yard. I don’t know how they’re gonna get that in his backyard, but it better not go in mine, because that’s gonna make some ruts. I’m no better.

We need those realizations that we can be just as petty as the rich people.

There’s a moment where the one woman doesn’t want to have anything to do with her new money neighbor across the street, but she finds out that her lead servant had asked for time off, and is serving at the house across the street. She barges in there with gusto until she realizes she’s just walked into a dinner party, and she has to save face because she just broke her own rules.

The old money people created rules that the new funny people don’t even know about. They only find out about them when they bump into them.

I hope that helps you to see where this ties in into the scripture because it’s about figuring out how we can be together.

I think that there’s a bigger societal lesson in this, too, where those of us who want to make the rules need to realize that not everyone has the same life experiences that we’ve had.

So, how do we open ourselves to hear the stories of others with compassion? How much room do we make for those who think differently from us? I think that’s big for us right now. Do we put ourselves in places to hear stories of different people?

So, as we look at the scripture, Luke 7:36-50, I want you to think about where you would be in the scene. Who do you most identify with? Do you identify with the woman at Jesus’ Feet? Crying and washing his feet with her hair. Are you the Pharisee saying these are the rules? Or are you just one of the disciples or a bystander watching the scene unfold? I want you to think about that as we look at this.

This scripture was very important to the early church, and I say that because it’s in all four gospels, and that does not happen often, so that means it’s something to pay attention to. Now, each one is a little bit different. In Luke’s version, the woman is unnamed. She is unnamed, and she has no voice. That’s important. In other versions, she’s called Mary Magdalene or a prostitute, but here she’s just a woman of sin. It doesn’t tell us what kind of sin. We put all kinds of labels on her. We want to name her sin, but here’s the thing: that’s not for us to do.

That’s not our place. This scene makes us uncomfortable because there is a lavishness to this. She is so grateful that she is weeping at his feet and bathing them with her hair. That is very sensuous, even a little on the erotic side. And that makes us uncomfortable.

It makes sense that we go there because when Ruth was trying to get with Boaz, she walked into his tent and uncovered his feet. So, there is something about all of this that has a sexual overtone to it that makes us uncomfortable. But Jesus recognizes what she needs. Jesus sees her need for healing and immediately forgives her and blesses her by saying, “Go in Peace.”

In contrast, I did choose this particular artist rendering of this scene. I hope you can see that there’s a golden halo. This is a classic icon that artists put a golden halo around people whom they want you to perceive as divine or having some holiness about them. The artist gave one to the woman, gave one to Jesus, and gave one to the two other people sitting across the table. Which makes me think that maybe they’re disciples of Jesus, but the Pharisee does not get a golden halo. He is all dressed up in his finery, which is where my brain was going with the connection to the Gilded Age. It’s like those from the upper class who think that because they are upper class, because they are the 1%, they get to write all the rules for everyone else.

Luke’s version is a little different in that he gives us Simon’s thoughts. We get to know that Simon thinks this is not a good thing. He says, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him, that she is a sinner.” His thinking is not wanting to have anything to do with her. She would be at the of the servant class, but without noting what Simon’s thinking, Jesus tells that little parable about people who had borrowed money, and their debt was forgiven.

He has this classic line, which to me is the heart of it, “But the one to whom little is forgiven loves little.” (7:47) I think we have to sit with that. Jesus is letting Simon know he knows what he’s thinking. While Simon’s trying to discern who Jesus is. Jesus’ answer proves that he is much more than he appears, as he knows the character of both the woman and of Simon.

So who do you think you most connect with?

I’m guessing there aren’t a lot of us that want to be the Pharisee, even though, like I was telling you in my story about the neighbor’s shed, I think far too often we are the Pharisee judging other people. Judging other things as being less than or how we might be taken advantage of.

Do you feel like the woman who’s broken and in need of healing? Because if so, I hope that you find it today. I hope that you connect with someone here and they are able to hear you, be a listening ear, and a comfort to you.

If you’re like the Pharisee and you wanna remind us all about the rules, maybe we need to look in the mirror more closely and recognize our own failings because none of us in here are without sin. The image of the church as a hospital where sinners can come for healing is certainly more attractive to me than a place where only saints hang out.

If you’re a disciple, then I think that our job as disciples is to come alongside people, knowing that we’re not here to fix it. We’re here to listen, to comfort, and to say that we’re going to walk with you. I think that we are here to create a spiritual home where grief can be tended and rage can be organized, and hope can be reimagined because hopelessness is the worst. We don’t wanna reach that point, but together we can remind each other to see the things that help draw us along.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 As we look at these scriptures, Luke 7:11-18 & John 11:17-27, I’m focusing on those whom Jesus helped and the situations because I believe that we have an epidemic of brokenness.

We are doing our very best to ignore it, and I don’t mean we as in just the people gathered in this room. I mean a big we. In fact, it may be the whole world.

But I want to specifically talk today about the young men and boys in our culture who are feeling lost, confused, and are facing social isolation, economic anxiety, and societal expectations. Research shows that young men spend more time alone. They are isolating, and that is linked to depression and anxiety. Right now, the suicide rate for men is higher than women, and the economic change over the last couple of decades has not helped. Companies have defunded benefits and reduced workforces for a better profit on their stock, which has left the traditional idea of the company man to no longer exist.

You don’t go and work for a company and expect to retire from them. That doesn’t happen because the allegiance to the workforce isn’t there. The allegiance to the company isn’t there either. That’s leaving them feeling very unsure of who they are to be. We have also done a good job of lifting our girls and young women, which needed to be done, but we can’t do that at the expense of our boys and young men. We need to empower every person.

We’ve talked a lot in the last years about toxic masculinity, but I don’t think that we have defined what healthy masculinity looks like. And we need to. I think that’s where our scriptures help us.

That is where I’m heading and what can be gleaned out of these scriptures, because we need to help our young men and boys find their purpose, because the internet and social media are not anybody’s friend.

Their exposure to negativity, violence, and unrealistic masculine expectations is setting the stage for the violence we’ve been experiencing. I think we’re headed for, if we’re honest, a culture where brokenness is a sign of weakness, even being overwhelmed is a sign of weakness. We try to hide it or we try to fix it with a quick fix. But there are no quick fixes, because we don’t want to feel vulnerable. We don’t like that. That’s uncomfortable. I’m uncomfortable with my vulnerability, too, and there has to be some place where we can show it.

I think this is what the church can be. It can be a place where we’re honest about our brokenness, about being overwhelmed by the world and what’s going on in it. But, too often, the church has been the least safe space because we are so good at judging each other. So good at pointing to another person’s faults so we don’t have to look at our own, but that’s something that we can change.

We say God’s vision for us, God’s mission for us, is to create a safe space, and we can do that. In the scripture today, both times Jesus goes and meets a grieving female.

In Lazarus’s story, I only talked about Martha, but Mary’s there too. We’ve got Jesus going and meeting three females, and I want to lift up how Jesus models for us this healthy masculinity.

He does tell the widow of Nain not to cry. I wish he wouldn’t have. I’d like to say, Luke put that in. I don’t know if Jesus said that or not, because in the story of Lazarus, if you keep reading, Jesus cries. Crying is not the end of the world, and we all need to get better at that.

But what Jesus shows us is that Jesus was not afraid of their pain or their anguish. Jesus walked toward it, not away from it. He walked toward them with empathy and compassion to meet them.

In Luke, he touched that coffin. He all but touched the dead body, which you may or may not think anything of, but back then, that was a big no-no. You didn’t wanna touch a dead body that made you unclean. He was going to have to go through ritual purification. Again, that was women’s work because we went through that every month anyway.

But Jesus wasn’t afraid of it. He was willing to allow himself to be vulnerable with the widow. The griever’s there with Martha. He takes Martha’s harsh criticism. I think Martha wanted to tell him off.

That also tells us something about what God can handle from us, that we can say our harsh words to God, and God can handle them. God wants the relationship. God’s not gonna get mad at us because we said something that could offend God, at least the God that I know. Because the God that I know, which I think is the one and only God, loves us and walks with us, comes to us in our brokenness to bring us healing if we allow ourselves to be open to it.

If we shut down and don’t allow God in, that’s on us. That’s the choice that God still lets us make, God won’t force God’s self on us, but God will come to us in our darkest nights, maybe not in ways that we expect. But, God will be there.

Jesus wasn’t afraid of death, not even of his own, but this is also not the “Jesus wasn’t afraid of death, so we don’t have to be either” sermon.

I’ve heard those sermons. Jesus knows that we’re human and that we do break. These women, if you put them in their culture, you need to know that they were about to be destitute. They could not inherit any of the wealth or property of the son or the brother. They were going to be homeless and on the streets begging. Jesus understands that, too, and does what he can to change that.

The ones who are without resources, the ones living on the streets, the ones who are lonely and broken, those are the ones we are to care about too.

So, what is our role based on this? Well, we’re not going to produce miracles. We’re not gonna raise anybody from the dead, but we can walk with those who are struggling. We can comfort and listen.

That is why we have a Compassion Team. Our Compassion Team will listen to us, and they will hold your confidences. You could be that person among us who just needs somebody to care about their pain, confusion, or anger.

If we look at our collective lives. We have learned a lot. For those who’ve been with this congregation for a long time. We know how to survive conflict. It is our humanity that unites us. According to the research, our DNA is 99.9% identical. It’s only that 0.1% that makes each one of us unique. That is not a big difference. Even though it’s a difference we tend to focus on.

We can choose differently.

We can choose to walk with each other, to comfort one another, to come and be reminded that our God is here for us. Life is hard, and we are all going to suffer in some way. That is a reality.

Sorry if this is a downer, but I hope that you also hear that we are surrounded by the love and grace of God. That is beyond our imagination, and I hope that you feel that today.

If you need that in a physical way, reach out to the Compassion Team, and let one of them walk with you.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 Today is the beginning of a new season. We are now in what is called ordinary time or the season after Pentecost.

This is the longest season of the year. Today is Trinity Sunday. Trinity is when we celebrate God, the traditional language is Father, Son, and Holy Ghost, or Holy Spirit. We also say Creator, Redeemer, & Sustainer to identify their roles.

I change things a little bit every season. Like the call, the prayer of confession is now silent, and we added the prayer of illumination. That’s not a piece we usually do. I gave that to the reader, which is different. We also have this table, because we’re going to talk about who Christ welcomes to the table.

Specifically, at this point, we’re talking about the people who would have been considered by everyone else to be outsiders, like a Roman centurion.

The Roman centurion in our scripture for today was the enemy.

He represented the empire that was taking the people’s money, taxing them to the point of poverty, and was a huge military presence that intimidated the people to make sure that they didn’t rise against the empire. All of that, and yet Jesus welcomes and heals him. I want to try to unpack all of that.

I was also at Penn Central Conferences’ annual meeting on Friday and Saturday.

It was an emotional time because we believed this was the last annual conference meeting of the Penn Central Conference. We believe that and hope that at the General Senate in July, they will agree to let us become one Keystone Conference.

So, the four conferences in Pennsylvania will become one conference, and then the State of Pennsylvania will be divided into three regions. We will be in region one, going towards Philadelphia. Berks County is with us, Lebanon County is coming with us, and York County is coming with us. We’re joining essentially the Pennsylvania Southeast Conference. It will not be called that. We’re all gonna be the Keystone conference.

There were a lot of mixed emotions in that. The keynote speaker was Rev. Dr. Courtney Stange-Tregear from the Cornerstone Fund, which is the investment and loan branch of the United Church of Christ. Telling you that, you might be surprised to know that her specialty is in storytelling. She tells the stories of the loans that they have made and the work that has been done for Christ, and she reminded all of us of the importance of storytelling.

I’m still figuring out how we’re gonna do more storytelling together. But I will tell you as an exercise, she had us at our tables tell a true, personal story.

I think this story fits all of her criteria.

While I was sitting there, I was also thinking about my sermon. I think about it all week. This sermon was called Who Is Worthy. And I realized that when I go to the conference, I want to be viewed as worthy by the rest of the conference. I want them to acknowledge and respect who I am as your pastor. There are a whole lot of other pastors. Not that I would be special, but that we would all be valued.

I have learned in my life that a way in which I feel worthy is by pleasing others, but when I please others, I don’t take care of myself, and I also end up hurting relationships. That was my takeaway from that presentation. And I think that was what I was supposed to be focusing on, because on my phone, I have a little app that sends me positive messages. When I flipped over my phone after thinking about that, my phone said this, “I love myself too much to question my worth.”

If that’s something that you needed to hear today, that you should love yourself enough that you don’t need to question your worth. I want you to take that with you.

This whole idea of worthy and of who’s worthy or who’s not, that’s what I’ve been sitting with.

I did what I call a deep dive. I went through this scripture, and it’s a Jewish leader who goes and says, the centurion is worthy. But the centurion says, “I’m not.”

I looked at how many other scriptures talk about someone being worthy, and there are 78 scriptures in the Bible talking about being worthy or not being worthy. What I noticed is that every single one of them was in the Voice of Humanity. It was a human who was saying about declaring someone’s worth or unworthiness. It was never God or Jesus. And what that tells me is that this isn’t a God issue. This is an us issue. We are the ones who are concerned about who’s worthy and who’s not. God isn’t concerned about that, and I think that’s because to God, we all have worth. After all, we are God’s children. God is that parent who loves us unconditionally. We don’t have to prove that we’re worth loving. God just loves us.

Are we really worthy?

I think we’re pretty darn self-interested. I think we worry about ourselves more than we worry about what we’re supposed to be doing for God. We listen to ourselves and our egos more than what God is calling us to do.

Rather than commenting on this scripture and rather than commenting on the centurion’s worthiness, Jesus doesn’t. He comments on the amount of faith the Centurion has because the centurion asks for healing without knowing Jesus. He’s never met Jesus. They’ve never been in the same room together.

He’s heard the stories of what Jesus has done and he believed and he trusted that Jesus could make a difference in this servant’s life.

He believed without seeing. That’s us. Jesus isn’t here with us walking, talking, and we aren’t able to see his hands, his feet, and his side, but we trust that he is who he is and that he can still help us.

But we are the ones who create this label of worthiness. We’re the ones that create lines in the sand or boundaries that say these people are in and these people are out, and these people are good and these people are bad, and these people are worthy or not worthy. The church has been doing that for a long time. What I hear in this scripture is that that’s not ours to judge. God’s the judge, not us. And it’s not even a thing that God worries about.

We need to look at who we keep outside.

Who do we prevent from coming to the table that is not ours anyway? It belongs to Jesus. We need to invite and welcome all those who feel like they are not worthy to come into this house, because there are so many people who have been told that God does not love them. We need to be a different voice that says that we think God loves you. God wants a relationship with you, and you are welcome here. We want you to come in

Just to drive that point home a little more is the Galatians 3:23-29 scripture, which declares there are no labels. We are all Children of God, there are no longer the labels of Jew, Greek, slave or free, male or female, although we still have that one. It’s not about that. It’s about the fact that we are all children of God and that we are to care about the needs and well-being of others. That’s what God told us. That’s what Jesus said: “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. The second is this: ‘Love your neighbor as yourself” – Mark 12:30-31. That’s who we are supposed to be.

We are to care for the poor, the homeless, the imprisoned, and those who struggle every day to survive. That is why it is so hard right now, because there are people in power who are not interested in that.

They are interested in making us afraid and telling us who to blame for it. As I was thinking about that, I heard a line from my favorite movie, The American President, where he says, “That, ladies and gentlemen, is how you win elections.”

Let’s go and be present with people. Our God wants to be our ultimate parent, thinking of the Father in the parable of the Prodigal Son. Today is Father’s Day. God wants to be that father figure, that one who encourages us and bodes us through the struggles, and who tells us not to give up. But we have a God who allows us to make choices. Recognizing that we will learn through our mistakes and that there will be comfort and support in our difficult times. Rev. Call said in her sermon, “God is most present in the breaking of our hearts.”

I am heartbroken by the stories that I see on the news.

I’m heartbroken for the people who are guilty until they can prove that they have documentation and that they’re a citizen or that they’re allowed to be here in America. But I’m also worried about the ICE agents and the effect this has on them.

I worry about our LGBTQ+ family and friends who are in Pride Month, the month where they celebrate that they can finally be who God created them to be. Yet, they’re not safe. They don’t feel safe. Not right now.

I grieve for Minnesota and for those senators, the families, the friends, and for the depth of anger and despair that person must have had to do that act.

We have people who are hurting, and they need to hear that God loves them. May this be the work that we do.

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast

 I was going to talk about the spirit and how the spirit is experienced differently in today’s scriptures, Acts 2:1-6 & John 14:8-17 and 25-27. But something wasn’t sitting with me.

I’m going to call that the spirit wasn’t sitting with me. I even woke up this morning and said, “This isn’t the sermon I want to do.” Which is kind of scary on the day that you’re gonna do it. But it opened me to read my email, and in my email, I found a very heartfelt, but serious email from Rabbi Jack Paskoff letting me know just how afraid the Jewish population is right now. After this, we just had the attack in Washington not too long ago, and then there was the attack in Colorado, and I knew that the attack in Colorado left me almost numb with grief.

I’m sharing this because as Christians. We have had a habit of saying that our beliefs trump theirs. That’s where we started, but now we know better. It sets up this hierarchy. Like they’re not as evolved, they just haven’t come to the belief or faith that we have. That is the understanding within Christianity that fuels antisemitism. And right now in our country, there are so many people hurting, and there is this permission to be cruel and hateful that the church cannot abide with.

That is not who we’re called to be on any level. We need to remember that as we talk about our faith, as we talk about Christ, as we talk about Pentecost.

They read the Book of Ruth. Now, two things about that to make note of. Shavuot is 50 days after the second night of Passover. But by celebrating Ruth, she became one of the ancestors of King David. They get King David because of Ruth.

But Ruth was not born of Jewish heritage. You can convert to Judaism, and it means that it’s more inclusive. Judaism itself is more inclusive then we give it credit for.

Then we use this term Pentecost, Penta meaning five. Pentecost is supposed to be 50 days after Easter, and you’re going, “wait a minute, it’s been eight weeks. That’s not 50 days.” But we don’t count the Sundays because we need to make it complicated. Pentecost is supposed to be the gift of the Holy Spirit, and the Holy Spirit’s been with us since the beginning.

We talk about that in Genesis 1. The word for the pronouns we use for God are all plural. I hope you’ve noticed that. If not, go back and read Genesis one again, and you’ll be surprised. We talk about those plural pronouns, saying that it is because God is plural. We have a plural understanding of God in that we have God the Father, God the Son, God the Holy Spirit, or the Creator, Redeemer Sustainer. That’s one of the reasons we are sometimes accused by other religions of not being monotheistic. That’s the whole Trinity piece. That’s next Sunday, come back and we’ll try to try to unpack how we have one God that we know in three different ways.

In Proverbs 8, the spirit is described as wisdom. Wisdom was there from the beginning. a All of this is trying to come together. Maybe not very clearly, but in a way that is part of it because the spirit is mystery.

I was going to start this sermon by saying, “How do you experience the spirit of God or the Holy Spirit?”

In our scripture, Acts 2:1-8, it comes as this rushing wind and fire. There are flames, tongues of flame up above everybody’s head. Suddenly this group of people, who would’ve been gathered in Jerusalem because of their festival. According to Luke’s version, it’s this large group of people who suddenly, because of the Holy Spirit, can understand one another in languages they didn’t know. It’s this inclusive nature of Christianity.

The point is that everybody there was able to communicate and be together. Then, they decided this was so good that they needed to live together, and they chose to call themselves followers of the way. The name ‘Christians’ came much later. They were followers of the way, and they chose to live together to share their things and to create a whole different way of being. That attracted people. People wanted to have what they had. To know that spirit that calls them to be loving, compassionate, and caring. That’s the same spirit that in John 14:8-17 and 25-27 was being promised.

But, in John 20, according to John’s gospel, it happens in the upper room when Jesus breathes on the disciples. It’s a breath.

So, whether the spirit comes to you as the breath of God that enlivens you and brings humanity to life. From the very beginning, we are breathed on again to put more and new energy into us, and all of this breathing, all of this inclusion. It’s all about relationships. It’s all because from the very beginning, God has been trying to be in a relationship with humanity. And humanity has constantly done otherwise.

But God continued to speak and God spoke through the priests, God spoke through the prophets, and we continued to say that when things were going wrong, we needed God on our side. But, when the storms cleared, everything’s great now, we got this. Our story is that God finally decided to come and be one of us, that we just weren’t getting it. And so God came and took on this body because then God was relatable. God was one of us, and yet still wasn’t enough for us. We rejected that God, crucified that God, and God still came back and said, “I’m going to make sure that my spirit is in all of you, so that everyone has the opportunity to follow God.”

The question is whether we choose to or not? Do we choose to listen to that still, small, forever speaking voice?

Maybe it’s this energy in us that’s telling us something’s wrong? Something’s not right here. The way I’m supposed to live, I need to do something. If you have that kind of energy within you, I call it a nudging, but sometimes it’s a bit stronger than a nudge. God’s given me a head slap once or twice. Because I, too, can get caught up in what I want and what I think is important, but it’s not about me, and it’s unfortunately, not about you. It’s about our relationship with God.

I do mean OUR relationship, because we have our relationships, but we need the body. We need the group because it’s within the group that we keep ourselves on track. It’s within the group that when one of us is falling apart, the group can come together and be the hands and feet of Christ. That’s why we come together. We gather each week because life is hard.

I get frustrated and depressed watching the news, and I need to come together with the rest of you so that I remember who I am, that I remember who God is, and our reform traditions. We believe God’s got this. We just keep going because God loves us and cares about us, and we, too, love and care about others. So when we see someone who’s being picked on, we reach out to them.

God calls us to be those people, and God calls us to have a little bit of fun. So we’re we’re going to close this sermon with having some fun.

I know that some of you are now panicking, asking, “what is she going to have us do?” You are going to be the spirit. Because today for Pentecost, the spirit came as a rush of a mighty wind. I’m gonna have you breathe and ask, “Who?”

Every time I say the word spirit, that’s what we’re gonna do. “On that day, the Spirit broke through every barrier, language, culture, fear, and doubt. That day, the Spirit turned hiding into preaching, confusion into clarity, and death into life. That was just the beginning because the Spirit kept moving through baptisms, through brave words, through acts of love and justice. The Spirit did not stay in the upper room or the temple. The Spirit moved into hearts and homes and every corner of the world. Today, the Spirit is still moving, still breaking barriers, still breathing hope, still calling you, calling each of us. So if you wonder, am I ready? Am I good enough? Am I brave enough? Remember Pentecost, and remember this: you don’t have to be perfect. You just have to be open because the Spirit is already moving.

Will you let the Spirit move in You?”

May it be so. Amen.

Like this Sermon? Click Here to View More in this Series

Prefer to Listen to this Sermon? Click Here to Listen to our Being Apostles Podcast