The Rev. Brad Sullivan Emmanuel Episcopal Church October 17, 2021 Proper 24, B Mark 10:35-45 Be a Friendly, Neighborhood Spider-Man In the movie Spider-Man: Homecoming, Spider-Man, aka Peter Parker, desperately wants to be an Avenger. The Avengers, such as Iron Man, Captain America, and Black Widow, are Earth’s mightiest superheroes. Their base of operations is Avengers Tower, they are known throughout the world, and they are the ones you call when the really big bad stuff happens. Spider-Man has superpowers, and at the same time, he’s a teenager, Peter Parker, still in high school. His quest to be an Avenger keeps being denied, and he is discouraged because he has lofty ambitions, and wants to do more than just help the people of his neighborhood, Queens, New York. He wants to be saving the world. He wants a spot at Avengers Tower. Well, through all the twists and turns of the movie, eventually, he is offered a place among the Avengers, but by that time, he’s come to see the value not only of “saving the world,” but also the value of being there for the people around him. He turns down the offer to be an Avenger, saying, “Well, I mean, I'd rather just stay on the ground for a little while[, be a] friendly neighborhood Spider-Man. Somebody's got to look out for the little guy, right?” He didn’t need glory. He didn’t need fame. Look out for the little guy, and be a friendly neighborhood Spider-Man. When James and John, the sons of Zebedee asked Jesus to sit next to Jesus when he came into his glory, they were basically wanting to be Avengers. They thought Jesus was going to rule over Israel as king, and so they wanted to sit on either side of his throne. Of course this first meant fighting a war against Rome with Jesus at the helm, and after destroying the Romans and avenging Israel, they would rule over Israel with Jesus. They misunderstood of course one thing, that Jesus wasn’t going to be fighting any war against Rome. They also misunderstood their role, their importance, and their need for a throne in order to be effective as disciples of Jesus. Notice that Jesus didn’t rebuke them for their request. The other disciples did, they were pretty hacked off about it, but Jesus saw that James and John were actually thinking too little of themselves, as if they didn’t matter without some throne, as if they couldn’t really make a difference without a throne. So, Jesus calmed his disciples, called them to him, and taught them a lesson about who they were and what their ministry really was. “You know that among the Gentiles,” Jesus said, “those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you…” He didn’t say “it should not be so among you;” that you shouldn’t be tyrants over each other. Jesus said, “it is not so among you.” “You are not tyrants over each other.” Rather than rebuke James and John, Jesus looked into their hearts and saw not a desire for tyranny or greatness for their own sake. Jesus saw a desire for good, and in his response, Jesus is basically saying, Y’all are asking for greatness, and knowing your hearts, I can see that you aren’t asking to be tyrants over others. Your hearts are in the right place. What you are asking for is a serving role, but you don’t need a throne to do that. You already serve, even in seeming lowliness. The service you are doing is just as important and often more important than that of lords of rulers. Keep your feet on the ground for a while. Be a friendly neighborhood Spider-Man. That’s where we find the most effective and Christ-like ministry has been throughout the church. The church as Empire is not what grew disciples of Jesus and healed peoples’ lives. The church as mighty and ruling over others has actually ended up causing a lot of harm in the name of Jesus. No, the real ministry of Jesus through the people of his church happened in the people of the church serving with each other and serving with those in their neighborhoods, looking out for the little guys. The same is true in our world today. Now, this is not to say that there is not good ministry being done by the church on an institutional, organizational level. There is much good ministry being done through the organizations and institutions of the church engaging with other organizations and institutions, even globally. There has just been formed an Episcopal Church delegation to the United Nations for an upcoming UN conference in Glasgow, Scotland. Ellen Singer, from our diocese, will be part of that Episcopal Church delegation to the United Nations. That’s pretty cool. That’s global-level influence of the Episcopal Church. Now, when I first heard of that UN Delegation, my reaction was about like Spider-Man wanting to be an Avenger or James and John wanting to be next to Jesus in his glory. I thought, “I want to go to the United Nations,” but then I quickly realized, “Yeah, actually I really don’t.” I’m glad for those who do. There is great ministry that is done within large bodies, organizations, institutions, and that’s a good thing for the church to be able to offer counsel for those making decisions that affect many, or most, or all. Not to be in charge as Lords over people, but to counsel those who are. Even so, the majority of Jesus’ ministry through the people of his church happens in the neighborhood. The majority of Jesus’ ministry through the people of his church happens in the relationships we have and the relationships we continue to cultivate and form. We don’t need titles, or thrones, or global-level influence to do important ministry as disciples of Jesus. Helping the kids and teachers at Rhoads Elementary is important ministry, looking out for the little guy. Ministering to people with Alzheimer’s and Dementia through The Gathering Place is important ministry, looking out for the little guy. Calling your friend or neighbor who is having a rough time and having some coffee or lunch together to connect and go through that time with that person is important ministry, looking out for the little guy. No one needs to be an Avenger to be a disciple of Jesus. We just need to look out for the little guy, keep our feet on the ground, and be a friendly neighborhood Spider-Man.

Father Snort

Be a Friendly, Neighborhood Spider-Man - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church October 10, 2021 Proper 23, B Mark 10:17-31 “F%&k You Jobu, I’ll Do It Myself.” In the 1989 movie, Major League, star slugger, Pedro Cerano, could hit the ball clear out of the park as often and with a swing almost as beautiful as Yordan Alvarez’. Unfortunately, in the movie Major League, Pedro Cerano, superstar slugger, could not hit a curve ball, nor could he presumably lay off of them? So, he routinely stuck out as other teams realized that the curve ball was his Kryptonite. The best solution might have been to work with a hitting coach, but alas, Pedro’s solution came in the form of a tiny, crazy-haired statue of a wild-eyed man he called Jobu. Pedro offered Jobu rum and cigars, and once even a whole chicken (KFC) in order to help him hit the curve ball. Jobu was a straight up idol which Pedro was using to try to make his life easier. When it kept not working, Pedro finally said, “[To heck with] you, Jobu, I’ll do it myself,” at which point he of course hit a curve ball out of the park. I bring this up, one because I’m a little excited about the Astros and the postseason, and two, because Pedro’s use of Jobu is a pretty good example of an idol being used to try to make life easier. Ancient idols, carved or sculpted, set in homes and prayed to were meant to keep bad things away, to make life easier. Idols were thought to grant your requests if you prayed to them just right, if you gave them rum and cigars and whole chickens. Now, many of us don’t have small statue idols like Jobu that we use to try to make life easier, but idols can come in many forms. For the man who asked Jesus, “What must I do to inherit eternal life?”, his idol was his wealth. His wealth, his riches, his stuff made life easier, and he seems to have believed that he could’t be happy unless life was easy, that he couldn’t be happy unless life wasn’t hard. See, unlike Jobu, the rich man’s idol seems to have been working for him in making his life less hard. So, when Jesus told him to set aside his money, the idol that made life easier, he thought that he couldn’t be ok without it. He believed that he couldn’t be ok if life was hard, so he walled himself off from life in God’s kingdom. Here’s a secret, life is always going to be hard, at least hard at times, and no amount of rum offered to Jobu is going to change that. “How hard it will be,” Jesus said, “for those who have wealth to enter the kingdom of heaven.” How hard it will be to enter the kingdom of heaven for those who fear life being hard and aren’t willing to risk life being hard. That was the challenge for the rich man whose idol was his money. Well, here’s another secret, you don’t gotta be rich to have idols get in the way of risking for the kingdom of God. Will I be ok? Will I have enough? Will I be enough? Do I have enough money, time, experience, expertise? How will I possibly be ok if I give up much of anything that I have? These are fears that I dare say all of us face, and I dare say most of us have some kind of Jobu to which we offer rum. Sometimes that idol is simply walling ourselves off from risk. Into all of that fear and unknowing, Jesus is teaching us to trust God in the unknowing, accepting the fact that yes, things may fall apart, and to trust that we are enough (and there are others with us). Jesus is teaching that we can never offer Jobu enough rum to safeguard against life being hard, so be ok with taking risks and giving things up for the sake of God’s kingdom. “We gave stuff up!” Peter said in his very very Peter way. “Yes,” Jesus replied, “and you are going to receive much more, people around you to support you so that you will be ok even without as much money, time, or rum and cigars to offer to Jobu.” Jesus’ disciples gave up the protection of life as they knew it in order to live life in God’s kingdom with new people, new situations. Often we protect ourselves by walling ourselves off from new situations. We keep ourselves from entering new relationships and new situations for which we feel we are not enough. Our walls feel like they make life easier, but remember what God did to make life easier in Genesis 2? God made a human companion. Humans were made to be helpers and supports for each other. We find wholeness in new relationships and risk because we were meant to be there for each other. That’s life in God’s kingdom. So, for a way that we can be there for each other and for others, to risk new relationships, I’m going to turn things over to Kathryn Johnson, Counselor at Rhodes Elementary school. We have begun a partnership with Rhodes Elementary to serve and minister there, and Mrs. Johnson is going to talk with us about the school and how we can serve and minister there. … … Jesus is calling us in this time and in this place, in our new home, to risk for the sake of relationship, connection, and service in God’s kingdom. Serving and ministering at Rhodes is one of the ways Jesus is calling us, and the usual questions probably arise. Will I have enough time? Do I have enough expertise? What do I know about serving with kids? I’m too old to relate, or I’m too inexperienced to know what I’m doing. With our questions, doubts and uncertainties, realize there will never be enough protection, there will never be enough rum for Jobu to make us ready or enough. Like the man with great wealth, Jesus is calling us to life in his kingdom, even though it may be hard. He’s also assuring us that what we’ll find in serving others is the peace that we’re looking for. What we find in giving up our various Jobus, in risking new relationships in new situations, is that we actually are enough; we actually can hit that curve ball. We actually don’t need all of our protection to make life less hard. We have each other, and we have a wonderful new opportunity to serve and live the life of God’s kingdom.

“F%&k You Jobu, I’ll Do It Myself.” - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church September 26, 2021 Proper 121, B Mark 7:24-37 Glorious Train Wrecks and Glorious Symphonies Have you ever had a terrible empathy fail? You’re overcome with emotion, exhausted, and totally stressed out by all that is going on, and you feel completely not good enough for all that is going on. So, you talk to a friend about it. The friend responds with, “Oh, that’s ok, it was so much worse for me last year.” You end up feeling even worse, like you’re still not good enough, but now you’re also unimportant. I’ve been in a workshop for the last couple days called, “Dare to Lead,” made by and based on the work of Brene Brown. She is a researcher and author of “Dare to Lead,” “The Daring Way,” and other books about shame, how destructive shame is for us, and how empathy is the antidote for shame. Different from guilt which says, “I messed up or did something bad,” shame says, “I am messed up, and I am bad.” Shame is the feeling of being totally unworthy of love and belonging. Alone. Scared. Not good enough. Not worth people’s time. One of the major antidotes for shame is empathy. Empathy helps us feel connected to others. Empathy doesn’t dismiss our pain, our fears, or the things we’ve done. Empathy looks at us as we are, warts and all, and says says, “I’m here with you; I get it; you aren’t alone; and you are totally worthy of love and belonging.” Sadly, a lot of Christian theology says the opposite. We’re sinners, totally unworthy, and destined for torment forever. That’s what we deserve…unless we believe in Jesus. Then, we’re still unworthy, but God loves us anyway. That’s a pretty abusive theology. Shame is at its root. You’re terrible, unworthy, you don’t belong; you’re no good; you should be punished. Shame, being unworthy of love and belonging. Then, according to these theologies, Jesus comes along and says, believe in me, and God won’t punish you forever…because God loves you. That’s what abusers do to their victims. Tear them down, make them feel worthless, and then say, “I love you, and I alone can make you well, not worthy of love…but I alone will love you even though you are totally unworthy.” That’s about control, not empathy or love. It’s bad theology which turns God into an abuser, rather than a loving God. See the truth of our nature is that we are made beautiful, wonderful, and totally worthy of love and belonging. We’re not born with some stain of original sin. We’re born, and we are hurt over time. We fear. We act out. We hurt others our of our own hurt. God is of course not happy with all of the hurt and harm we do, but God does not see us a terrible and totally unworthy of love. God loves us and hates to see us hurting ourselves and hurting each other. So, to help heal us, God became human, showing us empathy and love. God, Jesus, knows exactly what it’s like to be human. Life is hard; being human is hard. It’s beautiful, and messy, and painful; a glorious train-wreck, and a glorious symphony all at once. By joining with us in being human, God says, “I’m here with you; I get it; you aren’t alone; and you are totally worthy of love and belonging.” So then, believing that theology, that we are worthy of love and belonging, believing that God is not just trying to control us with fear and shame, what is Jesus saying with this dismemberment/mutilation lesson? Well, obviously, Jesus is not literally telling us to cut off our hands or else he’ll punish us forever. I know it sounds that way. “It is better for you to enter life maimed than to have two hands…and to be thrown into hell.” “If you mess up too much, I’m going to hurt you…forever.” That’s not love. That’s shame, control, fear and abuse. Remember, Jesus loves us and we are worthy of God’s love and belonging. This dismemberment/mutilation lesson, then, cannot be saying, cut off your hand or I’ll punish you forever. The lesson cannot be about shaming us and forcing control over us with coercion. Hear the lesson instead in the light of empathy and love, and you’ll see that this lesson is about taking seriously the harm we can cause, showing us just how bad that harm can be, and so encouraging us to take big steps to choose instead a way of healing and restoration. “Golly, cutting off my hand sounds terrible, and Jesus is saying that the harm I can cause to myself and others with my hand can be even worse than that. I can harm other people in ways that are worse than removing my hand; I can in fact harm people in ways that become like Hell on Earth. I can’t bring about Hell on Earth. I really don’t want to do that; I don’t want to cause harm like that. I mean, I’m often hurt and angry, but gee whiz, I don’t want to bring about Hell on Earth. Maybe I oughta seek another way?” See, this cast into hell part of Jesus’ lesson is not really unknown to us. Planes flown into buildings. Being so angry and feeling so alone that it seems like me against the world. Choosing numbing behaviors so much that people never address the problems in their lives, but just keep growing more isolated and resentful. Politicians wanting to win so badly and being so assured of their righteousness that they denigrate the other side as being evil, bringing about such division and strife that we can’t even countenance the thought that there may be some good coming from the other side, that freedom and public health become enemies of each other. We get being cast into hell. We do it to ourselves all the time. Not casting ourselves into Hell on Earth can take drastic change, drastic giving up of something we hold dear and can’t imagine being without. Giving up the need to be right in a religious belief and for others to share in that belief. Letting go of resentments and accepting one’s own faults so that it is no longer me agains the world. Letting go of numbing so that we actually have to work together on life’s challenges. Giving up dehumanizing anger and entrenched wrangling over ideological differences so that we don’t make things even worse than our fears of what might happen if the other side won. Giving up these things can feel like cutting off one’s own hand, or foot, or eye. Jesus is then hold up that pain next to the pain of the hells that we often make and cast each other into. Jesus is showing empathy and love, saying, “I know the healing work is hard, and I know, as we all know, how much harder life is without that healing work. Even though it can feel like cutting off your own hand, doing that healing work is so much better than living through Hell on Earth.” God loves us, not in spite of us being unworthy of God’s love. God loves us as God’s children, and we are totally worthy of God’s love and belonging. God also teaches us hard lessons because God knows life can be even harder without them. “I’m here with you; I get it,” God says. “You aren’t alone; and you are totally worthy of love and belonging.”

Glorious Train Wrecks and Glorious Symphonies - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church September 5, 2021 Proper 18, B Mark 7:24-37 Casting Down Our sIeDlOvLeSs There have often been times when I’ve been in a large group of people and found that I had a great fondness for a good many of the people there, and at the same time, I’ve found a great antipathy for another large part of the group. I’m referring to times when I’ve been to a sporting event like an Astros game. Folks wearing the Astros shirts and hats, well they’re my people. There is this connection, this bond, this belonging we feel for each other. We don’t know anything at all about each other, but we’re wearing the same color t-shirt. We belong together for that night in the tribe of the Astros. Now the fans in the Yankees shirts, for example, well we just don’t belong together. I may have much more in common with them, may like them immensely more outside of that stadium and in different t-shirts, but for that night, at the game, we are two different groups who do not belong together. I’m overstating things a bit of course, but forming exclusive groups is something we humans tend to be pretty good at doing. “No girls allowed.” “No boys allowed.” Little kids making their own often temporary exclusive groups. It seems innocent enough; it usually is, and children’s “No Boys Allowed” and “No Girls Allowed” clubs also show us how, even early in our lives, we tend toward forming like groups that exclude those who are not alike. This forming of like groups makes some sense. Sometimes people want to be with folks who are most obviously like them. Sadly, these like groups or exclusive groups can end up hurting those who are excluded. Even kids’ “boys only” or “girls only” clubs can unintentionally hurt those who are excluded. Some kids grow up not quite sure where they fit, not sure where they belong: with the girls or with the boys. I think of Steve, as I knew her years ago, now Beth, who had this experience growing up. There was no intention of excluding her, and yet there wasn’t really a place for her on the playground when the gym teacher said, “Boys over here, girls over there.” Oftentimes we don’t mean to exclude, we’re just trying to have a group gathered around a particular similarity. Other times, we very much mean to exclude, to exclude those who are deemed as unworthy, undesirable, or not belonging. “Whites only.” “No Jews.” “No Irish.” “Women need not apply.” There are countless ways our society and all societies have excluded others, and the Church, much as it tries to love, has often been a willing part of such exclusion. In the past, our churches have been intentionally racially segregated. We have kept women out of ministry even though Jesus and the early Church did not. We’ve allowed members of the LGBTQ+ community to be a part of the church, so long as they were quiet about and hid who they were. That’s just a partial list of how the institution itself has excluded groups from the church. Even more are the ways individuals have removed people they felt were undesirable. They disapproving look given, the audible whispers of disdain, the snubbing of some, and the outright statement that “you would be happier somewhere else” to others. Excluding others in the church has a long history, probably as long as the church has been around. Even the earliest members of the church were human and full of the same challenges that we all have, wanting to feel comfortable, wanting to belong, and sometimes excluding others to make sure we felt comfortable in our own belonging. Even in Jesus’ day, before he had established his church, Jesus was a part of this human tendency toward exclusion. When a woman who was a Gentile begged Jesus to cast a demon out of her daughter, he initially refused. He called her a dog. He saw her as unworthy, as undesirable, as not belonging. Jesus was acting as he had been taught. We don’t associate with those Gentile dogs. Then, the woman didn’t fight Jesus or refute his claim of her beastliness. “Sir, even the dogs under the table eat the children’s crumbs,” she said. Supporting Jesus’ claim, she revealed it for what it was: cruelty and exclusion. It seems that she brought Jesus up short. It seems that his eyes were opened in that moment, that what he had been taught about Gentiles as less than human dogs wasn’t really the case. Here was not an unworthy dog, but a woman and a child. These also were beloved children of God, and Jesus healed the daughter immediately. Jesus, who was God, yes, but also fully human with human limitations and frailties had been taught one thing about humanity, that there were undesirable less than humans, and then when he saw one of these undesirable less thans up close, he realized that he had been given a false teaching. This woman, and by extension these Gentiles, were not less than humans, but full humans, beloved of God, who were deserving of love and belonging. Now, you could say when we exclude others that we’re only human, also following what we’ve been taught. That’s true enough. Even so, when we exclude others from the church, we don’t do so by acting as humans. When we exclude others from the church, we become idolaters, acting as though we were God. It’s God’s church, not ours, so when we start to proclaim who can be a part of God’s church and who cannot, we are moving God out of our way so that we can make God’s church what we want it to be. Putting ourself in God’s place, we end up becoming our own idols, ultimately worshipping ourselves, rather than God. Who is in, and who is out? Who is worthy, and who is unworthy? By the teaching of various days, the out and unworthy were black people, women, homosexual people, children who made noise or moved, folks without enough money, or folks with the wrong clothes. All of these people have been excluded from the church at various times and places, following accepted norms of the majority at the time, only to have those norms cast out, those idols thrown down, and the people seen no longer as dogs, but as beloved children of God. What norms, against what people, do we still hold, putting them down as dogs and raising ourselves as idols in God’s place? Who would make any of us personally uncomfortable sitting next to us, or preaching to us, or celebrating at this table? Realizing who those people are, remember that they are not dogs, but God’s beloved children, and we are not God to exclude them or anyone from God’s church. No longer in charge as gatekeeper, we simply get to enjoy the rich diversity of who God’s children are. Astros and Yankees fans. Rich and poor. LGBTQ+. Cis-gender. Heterosexual. Any and all races and skin colors. American. Immigrant. Children. Adults. Felons. Men and women and all those in between. There is such a rich and beautiful diversity of God’s children, and God’s intention for God’s church and God’s kingdom is for us to enjoy all of each other. We are each others’ family, God’s family. No one of us welcomes another, but we meet each other together, for we all belong here, in God’s church as God’s family.

Casting Down Our Idols (selves) - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church August 22, 2021 Proper 16, B Ephesians 6:10-20 John 6:56-69 Spiritual Meals: Jesus, IT, and Other Tasty Treats I’ve been re-reading IT, a novel by Stephen King about a group of friends from Derry Maine who band together as children and then again as adults to defeat a shapeshifting demon-clown monster thing, called “IT.” IT feeds off of fear and violence, most of which IT perpetrates, though IT also feeds off and seems to help cause greater violence and hatred in the people of the town. IT is most famous for taking the appearance of a clown, and if you haven’t read the book, you may have seen or heard of the miniseries back in the 80s or the recent two part movie series. Pennywise the dancing clown, IT, is a terrifying villain in this terrifying horror story. IT scared me as an 11 year old, and IT still scares me as a 43 year old. To this day, I quicken my pace walking when past storm drains due to the opening scene in the book.   Even more disturbing than the monster itself, however, is the response of the people of the town to IT. When things get bad, the people generally do what they should: hold curfews, encourage adults to walk children to school, and increase police presence. At the same time, however, there is a general apathy within the town about the presence of IT. None are really aware of IT, and yet all seem to accept the fact of a high rate of murder and violent crime, and they seem largely to take in stride as well the large number of children who are victims.   The town prospers, and the people go about their lives accepting IT as simply the way things are. On the one hand, what else are they supposed to do, not really knowing what is going on? On the other hand, how can they just accept IT as the way things are? See, the people of the town despise IT, and they also feed off of IT in a spiritual kind of way. IT has become so intertwined with the town and the people that IT feeds off of them, and they unknowingly feed off of IT. IT has become their spiritual food.  Like the people in this novel, we too seem to feed in spiritual ways off of the suffering of others. This is not intentional. It’s not what we strive for. It’s simply the inescapable result of a world full of brokenness and conflict. Consider how companies and people profit off of war: weapons manufacturers and others. I’m not saying the military or weapons makers are bad. At its heart, the military’s goal is to protect the weak and the innocent. Weapons manufacturers help make that possible. At the same time, we can’t escape the fact that part of our wealth comes from the destruction and killing of others. That’s just part of the way things are, and that destruction and killing becomes part of our spiritual food. Think about how many products we wear or use that are made with overseas, underpaid, and oppressed workers? That becomes not only part of our wardrobe, but part of our spiritual food. How much of our economy depends on the same? How much value is derived off of impoverished and crime ridden areas remaining impoverished and crime ridden so that other areas can have premium pricing as a safer alternative? How many of us get angry and stay angry at any number of world or community problems that we probably can’t change, but that we can at least get righteously angry about and feel a resulting strength and moral superiority? Anger and contempt, fighting over who is right. Brainless liberal. Heartless conservative. Masks or no masks. The righteous indignation and moral superiority, the anger and contempt are all part of our spiritual food. In all of these and countless other ways, we are feeding off of the brokenness and conflict in our world. That brokenness and conflict has always been with us and will always be with us. Whether we want it to be or not, the darkness, violence, brokenness, and conflict of our world will always be part of our spiritual food. In this rather problematic spiritual diet then, Jesus says, “Eat my flesh, and drink my blood.” Eat and drink me as your spiritual food, Jesus says. Feed your spirit off of my spirit. Change your diet. So, how do we feed less off of brokenness and conflict, anger and contempt, and make our meals of Jesus instead? Well, if we really want the diet to stick and last, then one thing we likely can’t do is make a sudden, drastic, and huge dietary change. If we try to divorce ourselves from everything that is of violence, oppression, and conflict, we are going to find just how interconnected violence, oppression, and conflict is in all we do. We’re not going to make the world perfect, and we’re certainly not going to increase our consumption of Jesus by angrily and contemptuously decrying anything we feel is not of Jesus. So how do we feed off of Jesus? How do we eat his body and drink his blood? Well, there are countless, infinite ways, including sharing communion here, the spiritual communion, embodied in the meal we share. Other ways to eat Jesus’ body and drink his blood are to take note of each other. Pay attention to each other. Help each other out in fun times together and in rough times together. Stand up for each other. Love each other. Such is the spiritual food of Jesus’ body and blood. Take time for yourself. Rest. Rely on the Lord and the strength of his power, knowing you can’t get it all done. Have faith and trust in God. Trust in God and in God’s goodness. Trust in your own goodness, being made good and beautiful in the image of God. Trust in God’s love of you and guidance of you. Such is the spiritual food of Jesus’ body and blood. Strive for justice and peace in how you interact with others, in how you vote. Strive for justice and peace in how you shop, in the things you consume. Seek truth and live in righteousness, meaning live a life seeking good for others and for yourself. Such is the spiritual food of Jesus’ body and blood. Enjoy the sun, the sky, the grass, the trees, the air. Enjoy the ride. Breath. Breath in the beauty of the moment, even during anxiety, depression, sadness, and fear. Trust in God enough to let go and not have to control everything all the time. Pray. Pray a lot. Make it weird. Such is the spiritual food of the body and blood of Jesus. We can’t purify ourselves by completely ridding our spiritual diet of any and all darkness, conflict, violence, and oppression. Such things are intertwined within our lives and this world, and there is no ridding ourselves of them. Also, Jesus didn’t say remove from your spiritual diet all things that are objectionable. He knew that wasn’t possible. Instead, Jesus said, “eat my flesh and drink my blood.” “Be strong in the Lord and in the strength of his power.” (Ephesians 6:10) Make your spiritual meals of Jesus. Eat Jesus’ spiritual flesh and drink his spiritual blood that you may abide in him, and he in you.

Spiritual Meals: Jesus, IT, and Other Tasty Treats - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church August 8, 2021 Proper 14, B Ephesians 4:25 - 5:2 John 6:35, 41-51 “These Are the Pale Deaths Which Men Miscall Their Lives” We aren’t wretched, you know? Paul writes in Ephesians about ways which we want to give up: lying, anger, bitterness, wrath, slander, evil talk, malice, stealing, all of these and more. These ways of being live inside of us. They are a part of us, or maybe they have become a part of us. Perhaps they weren’t there initially and only came to dwell within us as we were hurt and broken throughout our lives. In any case, we have lying, anger, bitterness, wrath, and all of these ways dwelling inside of us. We are, however, not wretched and terrible. Our truest selves, are kind, tenderhearted, forgiving, loving. We are made in God’s image, and so the beauty of love, forgiveness, tenderheartedness, and kindness is intrinsic to who we are. Those ways of life are our truest selves. We are not wretched. We are beautiful. Now again, the other ways, bitterness, anger, all of those, are part of us. We may call them our inner demons, and we’ll likely never be rid of them. As much as we may strive for love, forgiveness, and beauty, these darker parts will always come back, rearing their heads. We can fight them, but that’s like fighting fire with fire. We can pretend they aren’t there, but they’ll just gradually take over. Rather than fighting them or denying them, I suggest (as a friend of mine suggested) that we dance with them. Maybe have them over for a meal. Offer them some coffee or tea. Just don’t feed off of them, for they are the things that bring death. One of my favorite bands, Metallica, has a song called, To Live Is to Die. The short and poignant lyric of this song is, “When a man lies, he murders some part of the world. These are the pale deaths which men miscall their lives. All this I cannot bear to witness any longer. Cannot the kingdom of salvation take me home?” I’m fairly certain I’ve used that quote before in a sermon, though what I didn’t know previously is that the first part of that quote comes from 17th century German, Lutheran theologian and minister Paul Gerhardt. The second half of the lyric comes from Metallica’s former bassist, Cliff Burton. That is a beautiful blending of sacred and secular by my favorite heavy metal band, and it shows this need that we all have for healing and salvation, from all the pale deaths that we miscall our lives. Taking these quotes from a Lutheran theologian and a heavy metal bassist, we can apply this lyric to Paul’s writing from Ephesians that we heard today. “When a man [is bitter, angry, wrathful, and all of those other ways of death] he murders some part of the world. These are the pale deaths which men miscall their lives. All this I cannot bear to witness any longer. Cannot the kingdom of salvation take me home?” These ways Paul writes about truly are the ways of death, and when we feed off of them, we are feeding off the bread of the pale deaths which we miscall our lives. When we live these ways, we murder parts of the world. Paul writes in Romans 6:23, “the wages of sin is death…” What was the first sin that we hear of in scripture? Garden of Eden, eating the fruit of the tree which God said not to eat. So what was that first sin? Disobedience? Mistrust? Desire for power rather than a good relationship? Bitterness at being told “no”? Stealing what wasn’t theirs to take? Believing and living the serpents’ lie? Which of those was the first sin? Id’ just say “yes,” all of them. Adam and Eve wanted something good, maybe greater power, maybe to sate their curiosity, maybe just a tasty piece of fruit. In any case, God had said, “You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.” Well, they didn’t exactly die, at least not physically. Their relationship with God, however, took a drastic cardiac arrest kind of turn. Their relationship with each other was deeply harmed. When they ate of the bread of bitterness, mistrust, desire of power over relationship, living a lie, they fed off of the pales deaths which we miscall our lives, and they murdered some part of the world. “The wages of sin is death,” Paul writes. Now remember, sin does not mean we’re wretched and terrible. Sin is missing the mark: seeking something good, but missing the good we seek and hitting something less good or something harmful instead. These harmful things end up hurting us and others - our relationships are broken. We find these things to bring pale deaths rather than life. Now again, these harmful ways are a part of us, but they aren’t parts that we need to hate. When these parts of ourselves start speaking up, we dance with them, or have some tea with them. They may have something important to say about ourselves or about the world. When I’m angry about something in the world, there may be something I could do to help make it better. When I’m bitter towards someone, there may be something going on in me that I need to address, or maybe a broken relationship that I need to tend to and work to heal. So we can listen to our anger, and bitterness, etc., over a cup of tea, and we learn what they can teach us about ourselves and the world, but we don’ feed off of them. Jesus teaches us not to feed off of these pale deaths. Rather, Jesus teaches to eat the bread of life. “I am the living bread that came down from heaven,” Jesus says. “Whoever eats of this bread will live forever…” “I am,” Jesus says. “I am.” “God is.” Remember that “I am” is the unspeakable name of God. “I am the bread of life.” God is the bread of life. God dwells within all of us, and we are made in God’s image. The bread of life is within us all. Kindness, tenderheartedness, forgiveness, love: these are all aspects of God, aspects of Jesus, the bread of life which dwells within us all. To eat the bread of life is to feed off our truest selves. When Jesus gave his life, his body, his flesh as the bread of life, we recognize Jesus as someone other than us, a human who lived a couple thousand years ago, a human who is also God. Jesus is that particular God-incarnate man, and he is the particular bread of life. Jesus is also something, someone who is not external to us, not other than us. Jesus is that particular God incarnate man, and Jesus is also our truest selves. We are all one with God, made in God’s image, and Jesus lives within us all, not as something external, but as who we are. The bread of life is shared and eaten as we reach out to Jesus who is wholly other than us, and the bread is shared and eaten when we feed off of the kindness, tenderheartedness, forgiveness, and love which is our truest selves. The bread of life is part of us. The bread of life dwells within us, and the bread of life dwells among us, in community, in the communion we share. Rather than feed off the pale deaths which we miscall our lives: bitterness, wrath, anger, lies, murdering some part of the world, and rather than fighting against those things, we dance with them, we invite them for tea. We learn what we can, and we let them go. We aren’t wretched. We aren’t terrible. We are kind. We are tenderhearted. We are forgiving. We are loving. Those are our truest selves, beautiful and wonderful. When we live those truest parts of ourselves, when we feed off of that bread, we’re feeding off the bread of life which is Jesus, and when we feed off that bread, we bring life to the world.

“These Are the Pale Deaths Which Men Miscall Their Lives” - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church July 18, 2021 Proper 11, B Mark 6:30-34, 53-56 “Rest, and Let Me Take Care of This for a While” Is anyone else tired? One thing people have been finding coming out of the pandemic is that they are exhausted. Part of this is that people are tired from the pandemic itself and all of the stress and extra work that has meant for so many. Another piece of this exhaustion, however, is that many folks have found that the time they spend in in rest and time they spend with family and friends is far too precious to be squandered by the endless demands of our jobs. Folks are realizing that their exhaustion has been there since before the pandemic. Some folks are finding jobs better suited to them, jobs which are more fulfilling. Some are quitting their jobs without yet having another because they are tired of doing the work that used to be done by three people without getting a corresponding raise in pay. Some jobs just aren’t being filled because at the wages being offered, the jobs aren’t worth people’s time to do. I had an uncle-ish type guy, not family, but close friend, who was arguing that minimum wage shouldn’t go up. He said he’d hired people who weren’t worth minimum wage. What I didn’t say at the time was, “That may be true, but those same people might be worth three times minimum wage,” because minimum wage isn’t worth many people’s time. People working tirelessly, still struggling to make ends meet. People working tirelessly with more than enough for ends to meet, but with little or no time for the people and things that matter in life. There is so much going on, and there is always more coming. That is the situation in which Jesus and the apostles found themselves in our Gospel story today. Jesus had been working tirelessly, and then he appointed the twelve disciples to be apostles. He sent them out to do the teaching and healing work he had been doing. I like to think Jesus took a break during that time. Then, they came back to tell Jesus about all that had done and taught, and there was so much still to do, so many people still hungry for their teaching and healing, that the couldn’t even eat, much less spend some time together resting and enjoying each other’s company. So, going away on a little vacation, they had some time off on their little boat ride, car trip, airplane flight journey, and once they landed, they found work had followed them there. Zoom calls, cell phones, meetings with leaders, questions from the team back home, fires to put out, the boss calling to say, “I need you to come back in.” The only real time off they had was the boat ride, and the people were all there waiting for more teaching and healing. One thing I noticed, however, is that once they arrived, the apostles weren’t recorded as having done much of anything at all. In the portion of the story that was cut out of our reading today, Jesus was teaching the crowds, and later, the apostles realized the huge crowd of people was hungry, and they told Jesus they didn’t have much food. Then Jesus turned their meager fare into a lot of food for over 5000 people. The apostles kinda got to sit back while Jesus did all the work. Then they went on another boat ride, a nice little nighttime pleasure cruise, and Jesus walked across the water to them. When they arrived on shore again, there were even more people coming for teaching and healing. At this point, with all of this new additional work to be done, we heard about Jesus doing a lot of healing, with the apostles doing…we don’t know what. Something? Anything? Nothing? Whatever the case for the apostles, the people just kept on coming. The needs were far too great. There was no end to the work to be done, and amidst this endless amount of work, we saw that Jesus had taken a break before our story started, asking his apostles to go and do the work he had been doing. Then, when they returned, he had his apostles take a break, one which seems to have continued even as the huge crowd was all around them. “Rest, and let me take care of this for a while,” Jesus said. Nowadays, whether people are working for a wage that isn’t really worth their time, working for a darn good salary but doing the work of three people for the salary of one, or working for a job that isn’t terrible but is relentless and rather soul crushing, many people can’t quit their jobs. Many can’t take time off, and most certainly can’t say, “I’m gonna take a couple weeks off or even a couple days off, but don’t worry, boss, Jesus’ll take care of this for a while.” Even so, we see in our story today Jesus teaching us to rest. We hear Jesus say to us, “Rest, and let me take care of this for a while.” How are we to do that in our present situation of endless work, endless need? How are we to rest and let Jesus take care of this for a while when even taking time off a job may put at risk that mighty powerful need we have to eat? Well, first off, something that won’t be particularly helpful, and that is resenting those with immeasurably more than they need. I’ve seen and heard a good amount of uproar over the head of Virgin Galactic, Richard Branson, taking a flight into space in his new low orbit space plane, when, as people have been saying, he has the money to end poverty. It is true that he and many others have immeasurably more than they need. It is true that with his and their wealth, they could probably be doing more than they are doing to alleviate need in the world. It is also true, however, that they are employing folks, creating jobs, and it is true that focusing on those others and shaming people with wealth and resenting those who have far more than they need isn’t going to bring about the rest that people need. How often have any of us resented someone who has more wealth or more time for rest and then felt more rested afterwards? I’m guessing never. There are societal changes that would be helpful, and striving for those is a good thing. Resenting those who can rest, however, is not going to give rest to anyone. Jesus didn’t resent the crowds who followed them. Rather, he had compassion on them, for they were like sheep without a shepherd. So, rather than resentment and focusing on what others have or what anyone doesn’t have, Jesus shows us to take time to rest in ways that really give rest. He shared the load with others. He let his apostles work while he rested, and he let them rest while he worked. Are we connected enough with our friends and neighbors to let them share our loads and for us to share their loads as well? Jesus took time for quiet and prayer. He spent time outside, enjoying creation. Do we seek and keep practices of quiet, prayer, and time outside to give rest to our minds, our souls, and our bodies? For many of us, these times of rest will have to be short and often, and for those of us in Houston during the summer, times outside need to be particularly short, and these are still times we can take. Especially if we can let go of resentments, we can rest more fully even in the short times we have and let Jesus say, “Rest, and let me take care of this for a while.” Bothered and harassed by so many worries about problems throughout the world, we can let go of those worries and let Jesus say, “Rest, and let me take care of this for a while.” Seeking and keeping practices of quiet, prayer, and even time outside, we can give rest to our minds, our souls, and our bodies while Jesus says, “Rest, and let me take care of this for a while.”

Is Anyone Else Tired? - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church July 11, 2021 Proper 10, B Mark 6:14-29 Filling the Hollows of Our Lives Paul wrote in Ephesians that we have an inheritance in Christ as God’s children, God’s beloved people. That inheritance is living God’s kingdom of love, united to God and to one another in this life and in the life to come. Paul went on to write, that we could squander our inheritance, removing ourselves as God’s children. “Entirely out of place”, Paul wrote, “is obscene, silly, and vulgar talk; but instead, let there be thanksgiving. Be sure of this, that no fornicator or impure person, or one who is greedy (that is, an idolater), has any inheritance in the kingdom of Christ and of God.” (Ephesians 5:4-5) That’s what we saw with Herod when he had John the Baptist killed. Herod was king of Israel, a puppet king propped up by Rome, but still king of Israel. He had power and authority to build up the kingdom of God within Israel. He could have led the people to live in love, to care for one another, to “put away…all bitterness and wrath…slander and malice, and be kind to one another, tender-hearted, forgiving one another…” (Ephesians 4:31-32) That would have been living the inheritance of the kingdom of God. Instead of living the kingdom of God and guiding the people of Israel into the same, however, Herod used his power and authority, to enrich and glorify himself. He had John imprisoned for speaking the truth to him about his actions, and at the same time, he was drawn to John. He was drawn to the kingdom of God which John preached and taught people to live, but he would’t then follow John and live the kingdom of God himself. For him, with much potentially to lose, the sacrifice was too great. If he didn’t continue to enrich himself, would those with wealth look at him as less powerful, less important than they? If he chose to do the right thing, at John’s urging, would he look weak in the eyes of his courtiers and officers? If he broke his oath after his silly and vulgar talk to his step-daughter, would he appear foolish and lose some of his credibility? Money, power, influence: these were all Herod’s to lose, and wanting to keep those things, he executed an innocent man, a man whom he admired, a man who was leading him to the Kingdom of God. Herod had the Kingdom of God, the Kingdom of Love, right there to be received and to be grown and spread to others, leading others to the same Kingdom of Love, and instead, he squandered God’s kingdom, squandered his inheritance in money, power, and influence. Squandering his inheritance, Herod reminds me of a man in a parable Jesus taught, the parable of the prodigal son. In the parable, a son demands his inheritance from his father, receives his inheritance, and then squanders it all in raucous and extravagant living. Once the money is all gone, he finds himself starving and alone, feeding pigs on someone else’s land, wishing he could eat even the slop he is feeding the pigs. Herod is like that prodigal son, having received his inheritance and then squandering it completely. Herod had wealth, power, and influence, but the Kingdom of God was nowhere to be seen in his life. As far as joining with God in a life of love, grace, and mercy, using what he had to bring about justice and peace among the people, Herod was as poor and alone as the prodigal son, starving and penniless, wishing he could eat even the pig slop. Of course, the story of the prodigal son does not end there. The son eventually wakes up, realizing he is starving and miserable, and he returns to his father ready to work as a hired servant, knowing that at least he will have food and shelter. Then, while he is still a ways off, his father sees him coming home and he runs out to greet him, restoring his as his beloved son, overjoyed that he is back, alive and well. That’s God’s way. When we squander our inheritance and live selfish lives, unconcerned with others, leaving hurt and harm in our wake, we may eventually realize that we are starving for a life of love, grace, and mercy. When we realize that we are starving, and we begin to return to God’s kingdom of love, God runs out to us with open arms, strengthening us and guiding us back into our inheritance, living the Kingdom of love. The challenge for Herod was he never realized he was starving. He had his wealth, his power, his influence. He had his courtiers and officials all suckling up to him, and so he was able to remain blind to the damage left in his wake. He thought he had arrived, thought he had it all, but he was hollow on the inside, a puppet, not just of Rome, but also a puppet to all of his cravings, led by his desires for money, power, and influence. As a puppet mastered by his cravings, Herod lived outside of the Kingdom of God, squandering his inheritance. Of course, living the Kingdom of God is rarely as simple as you either are or you aren’t. Most of us are living our inheritance in God’s kingdom of love except when we’re not. So, my question today is, what is keeping us from living more fully into God’s kingdom of love? What fills the hollows of our lives, controlling us as puppets? For some, like Herod, it may be money, power, and influence that we are afraid to risk losing. I don’t mean to imply that any of us have people beheaded over it, but for some, money, power, and influence may master us, keeping us from decisions, actions, or beliefs which would risk our money, power, and influence for the sake of others’ well being. For some of us, our past hurts may be mastering us, keeping us from living more fully into God’s kingdom of love. All of us are hurting in some way and we end up building walls and defenses just trying to be ok. Sometimes those very defenses end up taking over, harming us and others, and we miss out on God’s kingdom of love. There are many things which can end up mastering us, taking over the hollows of our lives and controlling us as puppets. God’s response is to help wake us up to realize the ways we are being mastered, like Herod. God’s response is to help us become aware of the ways we are starving, squandering our inheritance like the prodigal son. God’s response is then to guide us back to our inheritance, to let go our fears, and to let God guide us into his Kingdom of love. God’s way is to offer to fill the hollows of our lives so that we are not puppets led by our fears and desires, but are instead walking together with God and one another. That is life in God’s kingdom, as Paul writes to, “put away…all bitterness and wrath…slander and malice, and be kind to one another, tender-hearted, forgiving one another, as God in Christ has forgiven [us].” Even when we squander our inheritance through fear and desire leaving ourselves hollow and hungry, in God’s kingdom, there is inheritance still waiting for us when we wake up and return and strive again to live in the way of love.

Filling the Hollows of Our Lives - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church June 20, 2021 Proper 7, B Job 38:1-11 2 Corinthians 6:1-13 Mark 4:35-41 A Mystery Beyond My Comprehension, and That’s Enough For Me I don’t remember the first time I heard the story of Jesus sleeping through a terrible wind storm at sea and then silencing the storm with a word, but I imagine it went something like this. I heard the story and then went, “Wow, how’d he do that?” “Well,” I was told, “Jesus is God.” “Oh, ok.” See I was never all that amazed by Jesus’ miracles. Not that his miracles weren’t amazing, but starting from a place of believing Jesus is God, it seemed totally natural that Jesus could control the weather, heal people, multiply food. Jesus, being God made all of this, everything, “laid the foundation of the earth…when the morning stars sang together and all the heavenly beings shouted for joy,” so of course he could do anything at all. So, going from that belief about Jesus and then hearing that Jesus could control the weather with a word, I figured, “Well yeah, of course he can.” For the disciples, on the other hand, Jesus’ controlling the weather was rather mind blowing. “Who then is this,” they asked, “that even the wind and the sea obey him?” Rather than starting from a place of believing Jesus to be God, they were gradually coming to know who Jesus was, and they had barely scratched the surface. Like Job, when God said of him, “Who is this that darkens counsel by words without knowledge?”, the disciples, though they knew Jesus well, were also realizing the enormous depths they had not even begun to plumb. We’re like this with everyone we know. My brother, Kevin, and I are identical twins. We share the same DNA, and we grew up together, so we are very close and know each other very well. Still, if we plumb the depths long enough, we get to places I don’t know and he doesn’t know. We begin darkening counsel by words without wisdom. We can know people our entire lives and still be surprised by them. There are always greater depths we can plumb, new awareness and understandings of each other to discover. Being that that is the case for our knowledge of other human beings, we have to admit our knowledge and understanding of God is greatly limited. God is known and has been revealed to us, and God is a mystery. Whenever we try to define God too much, we end up with God’s response to Job, “Who is this that darkens counsel by words without knowledge?” We think we know God. We sometimes construct rather tight models of God and have rules around how and who and what God is, and then something happens that we can’t fit into our God understanding box, and our tightly constructed models of God come crashing down. Far from a disaster, what that means is we get to plumb the depths of God even more fully. When our understandings of God prove insufficient, we get to be the disciples in the boat with Jesus, wondering, “Who then is this, that even the wind and the sea obey him?” As I said at the beginning, as a child simply hearing, “Jesus is God,” was enough for me to say, “Oh, ok,” to the question of how Jesus could control the weather with a word. Of course he could, he was God. Through further decades of study and plumbing the depths, I’ve barely scratched the surface of much anything more, though I have brought about a lot of helpful questioning and come to a greater heart knowledge of who Jesus is. God is still a vast mystery and yet I have come to experience God as goodness and love, healing and freedom. I believe we are called to accept and embrace the mystery of God, and to be content with what we can say we know. God is love. Sounds simple enough, but what force or action on earth has greater depth and mystery than love? God is good. We don’t always know what that means, but we can trust in God’s goodness and give up some of our need for and illusion of control at all times. Here’s what I know personally: when I spend time in prayer and meditation, seeking God’s will, and setting aside my efforts at control, I find peace and unity with people and within myself that I don’t otherwise find. Who is this that brings such peace and unity to life and relationships? God, whom I don’t fully know, and that’s enough for me. Accepting some knowledge of God as well as great mystery of God, I get to see God all around, in the beauty of creation: in the earth, the skies, the trees, the wind, the water. Seeing God everywhere in the earth brings greater awe for all that is around me, greater respect, and a desire to honor the earth in how I live. Seeing God in others helps me to see each person’s beauty and to want to give them respect and to honor them in how I live. We see in Jesus’ teachings and actions, that such is his desire for us. I don’t understand how all of that works, but I accept it as true because it is beautiful and because the fruits of that belief are greater peace, love, and honor towards others and to the earth. Accepting some of these mysteries of God brings the very love, healing, and freedom which I believe God to be. Looking at another mystery of God, how can Jesus be fully human and fully God? How is it that Jesus could calm a storm with a word? Well, on the one hand, what can’t God do? On the other hand, how exactly does that work, God being everywhere and also that one person? I don’t know. I don’t need to fully understand it. I don’t need to understand how God was specifically there in the human being, Jesus, while also being fully present as the Holy Trinity in the heavenly places, while also being in and through all creation in the known universe and beyond. I don’t need to fully understand how we are both here living finite, mortal lives on this earth and we are at the same time alive with God in the heavenly places fully united to one another in Christ. Paul writes about that in his letter to the Ephesians, and I don’t know how that works. On this Father’s Day, however, I think about my dad who died six years ago. I still miss him, and I also have joy because I believe that like Paul wrote, I’m not only waiting here on earth to be with my Dad again; I’m already with him in the heavenly places. Now that’s a mystery of God beyond my comprehension, but I don’t have to understand it. I believe it, and that’s enough for me. How does connecting with God through prayer and meditation, connecting with God through people, connecting with God through nature, how does any of that bring love, healing, and freedom? How are we both here and with God in the heavenly places all at the same time? How does all that work? How does God make all that happen? Well, I’ve got the same answer as my parents had for me when I was a kid asking, “How did Jesus calm a storm?” He’s God. Then I can figure, “Oh, ok. Goodness, love, healing, freedom, of course God can do all that.”

A Mystery Beyond My Comprehension, and That's Enough For Me - Audio

The Rev. Brad Sullivan Emmanuel Episcopal Church June 6, 2021 Proper 5, B Genesis 3:8-15 Mark 3:20-35 “You Can’t Fight in Here. This Is the War Room.” Strange as it may sound, today’s Gospel reading made me think of a scene from the movie Dr. Strangelove, where The U.S. President, and a Russian Ambassador, and the top U.S. General are all trying to avert nuclear armageddon when the general and the Russian ambassador start fighting, and the President shouts at them, “Gentlemen, you can’t fight in here! This is the war room!” That reminds me of our Gospel story today as I hear the scribes saying to Jesus with similar irony, “Jesus please, you can’t heal people here, we’re doing God’s work!” How could they think healing people was bad? How could they think casting out demons was bad? Well, healing and casting out demons wasn’t necessarily bad in and of itself, of course, but what if Jesus was turning people to trust in him, rather than in the religious system? What if, even worse, Jesus was teaching something different about God than they were, and was therefore, of course, teaching something terribly, terribly wrong about God? That, we understand. Think of a new pastor at a new growing congregation. It’s not a church like the established churches are used to, and even some of those established church’s members are going to that new church. They are on fire, they are serving within the community in ways the established churches haven’t been doing for decades, and the established churches are all threatened by this new congregation. They don’t like the pastor. He’s doing things wrong, the church services are weird, and they feel threatened by them doing really well and doing things differently than what they know to be the right way. “Oh sure, they’re doing good work there, but “Yeah, you’re right…they still pray weird.” We get that. We understand the scribes feeling threatened by Jesus, thinking he was leading the people down a wrong path, in spite of his healing and casting out demons. So what did they do? They demonized Jesus, saying he was doing demonic work casting out demons. It didn’t make much sense then either. Jesus was fighting a spiritual battle against demons and cosmic powers, against spiritual forces of evil in the heavenly places (I grabbed that from Ephesians). To be fair, it wasn’t much of a fight against the demons. Jesus was like One Punch Man, but still, seeing this, the scribes chose to fight with him about it, who was right and who was wrong, and Jesus’ response was basically, “Gentlemen, you can’t fight in here. This is the war room.” Jesus was saying, “I’m fighting a war against demons,” (which was again pretty easy for him “Get out of there, demon!” “Ok.”) and the scribes were fighting with him about that? That was the difficult battle, people working against healing and love because they don’t agree with the person who is doing it or the methods they use. That is still the difficulty we have today. We understand how crazy it is for the scribes to fight against Jesus when he was casting out demons and healing people. We understand how crazy it is for our church or any church to rally against another church when we see them doing good, healing ministry with the community…even if they pray weird, but when that church is ministering with the wrong kinds of people, or letting the wrong kinds of people be ministers, what then? They’re still doing great works within the community, still healing and working with people to transform their lives, but it’s just the wrong kind of people doing the ministry? What if it’s staunch conservatives doing the ministry? What if it’s flaming liberals doing the ministry? What if the ministers are people whose beliefs and ideologies not only go against my beliefs and ideologies, but go against who I am as a person? I don’t have a clear cut answer on this one, however, I will say this about our beliefs and ideologies. The scribes had beliefs and ideologies which led them to discount some people as unworthy of being a full part of their community, of their world. The scribes were concerned with purity and people being religiously correct enough to be acceptable for God. Jesus, not so much. Jesus was concerned with people causing actual harm to one another. Are you being clean and pure? Jesus didn’t seem to ask that. Are you causing actual harm to someone else? That’s what Jesus seemed interested in. Are you excluding people you deem unworthy or impure? Are you keeping for yourself far more than you need while others struggle just to have enough? Are you so certain of your own righteousness that you tear others down, condemning them, rather than choosing to love them and take the risk of being wrong as you see God working in their lives too? That seems the way of Jesus in his spiritual battles, in his war room. Yes, there is a war room, even for Jesus, but as Paul wrote in Ephesians 6, “…our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.”  (Ephesians 6:10-12). Jesus was certainly against these spiritual forces of darkness, against these spiritual forces of darkness as they manifest in people. We don’t read too much, however, of Jesus being against people themselves. He wasn’t out there stirring up hatred and division, shouting about the folks people should be against. He warned his disciples privately against the teachings against some of those rather less than helpful leaders, but his focus was not to turn people against each other. Jesus’ focus was on healing people, bringing people together, showing love, offering grace, living forgiveness. That was Jesus’ way. Healing, communion, love, grace, forgiveness, that was Jesus way, even when fighting spiritual battles for and along side folks whom others felt were the wrong sorts of folks. Healing, communion, love, grace, forgiveness, that was how Jesus fought spiritual battles in his war room, and strange as it may sound, there’s no fighting in the war room. At least there’s no fighting in Jesus’ war room. There’s striving against spiritual forces of darkness, and those battles are fought with healing and communion, with grace, and love, and forgiveness.

"You Can't Fight In Here. This Is the War Room." - Audio

Paul wrote of Jesus as sitting at the right hand of God in the heavenly places (where these other gods dwelt), and Paul wrote the church as the body of Christ, dwelling as Christ’s body with God in the heavenly places right now, so that we are both here on earth living out our mortal lives and at the same time we are in the heavenly places joined together as Jesus’ body. Paul went on to say that we are joined together with Jesus as part of God’s revelation, that we are in the heavenly places revealing even to the gods or heavenly beings, the the unity that God has in mind for all of humanity. No more tribalism and no more tribal gods. One people living in unity.

Unity In the Midst the Gods - Audio

When Israel was complaining in the desert that they were going to die of hunger in the desert because they didn't like the food God daily provided for them, God sent serpents among them. Then God had Moses set up a bronze serpent for the people to look upon when they were bitten, and be healed. Now, this bronze serpent was not like Medusa in reverse. It wasn’t magic, as though if it happened to cross into someone’s line of sight, suddenly they were all better. It wasn’t an idol or a god to bring healing. The bronze serpent worked as people looked upon it and realized, “That’s what I’ve become. I’ve become as the father of lies, trusting my own anxiety and Lizard Brain rather that trusting in God who has freed us and kept us safe.” They would look upon the bronze serpent with true repentance, let Lizard Brain quiet down for a few moments, and the serpent would kill the lizard. That’s a big part of religion and religious practices, to help us silence Lizard Brain and return to trust in God and peace in our hearts. See when we’re fully freaked out, thinking, “We don’t like this food; we’re going to die,” and Lizard Brain is in control, our thoughts and beliefs aren’t usually enough to bring us back to trust and peace because the thinking parts of our brains are shut down when Lizard Brain is in control. We need more than thoughts and belief when Lizard Brain takes over, we need actions, we need habits, we need a bronze serpent, so to speak, to kill the lizard. Thus we have habits and practices of prayer and meditation, of scripture reading, of silence and breathing, of daily turning our lives and wills over to God, and daily taking stock to see how we did and where we might need to seek correction or reconciliation.

A Serpent to Kill the Lizard Brain - Audio

So as we have this season of joy to seek further release from our various prisons, in what prison do you find yourself? Fear? Anger? Scarcity? Jealousy? Feelings of discontent and raging against aspect of society that you just can’t abide? All of these and more are the prisons we find ourselves in, and with Jesus’ help, we can be freed from all of them. Turning to Jesus every morning in prayer, specifically asking Jesus to free us from our particular prisons. Spending time each day in meditation to calm our minds and bodies and to give those things which imprison us over to God. Spending time talking with others, trusted friends or small groups within our church about our prisons and the release we need and the release we have experienced. Spending time each day with scripture, trusting and getting to know Jesus ever more fully as the one who frees us from our prisons, the one who proclaimed that the kingdom of God has come near. Remember then also that Jesus’ message of freedom and release from prison is not only an individual message. In what prisons do we find ourselves in our society? Prisons of injustice, the wealthy and seemingly important given passes for crimes while many of the poor and marginalized are given heavy sentences. Prisons of poverty which trap people who work full time for low wages in order to live in poverty. Prisons of political discourse so heated and polemical that people are losing their minds. People are becoming so enraged with political discourse that they will fight, with words, with fists, with guns, even to the death in order to stop those on the other side of the political discourse.

Freedom and the Prisons We Carry With Us - Audio

Our faith in God, our life with God was embodied in Jesus, and any faith or belief in Jesus that does not deeply and richly involve our bodies in this life is a heretical faith and belief in Jesus. After healing people all night, Jesus got up early the next morning to go pray, and when his disciples found him, he said, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” The message he proclaimed in their synagogues included healing people and casting out demons. If we want to evangelize, if we want to proclaim our faith, then our ministry will include and even be defined by a ministry of healing. Jesus’ ministry is a ministry of physical healing. Jesus’ ministry is societal healing. Jesus’ ministry is working for justice. Jesus’ ministry is “dealing with the issues that hurt the poor, the brokenhearted, the sick, the left out, the least of these, the stranger, and all of those who are made to feel unacceptable,” for if it is of healing, it is of Jesus.

If It Is of Healing, It Is of Jesus - Audio

Jesus’ words were a call to see the holy ground all around, to see every common bush afire with heaven. Jesus’ words were a call to see every person around as a beloved child of God. Sinners, saints, outcasts, and rulers, all beloved children of God. Those who were willing to see had their lives changed by Jesus’ invitation to live God’s kingdom, already present, into existence. I caught the end of Amanda Gorman’s inauguration poem, and I was struck by the invitation she gave. It was for me an invitation to live God’s kingdom. She said: When day comes we step out of the shade, aflame and unafraid The new dawn blooms as we free it For there is always light, if only we're brave enough to see it If only we're brave enough to be it Powerful words of hope and good news. See the light. Be the light. It is near. Now make it so. Jesus’ words were powerful words that the kingdom of God has come near. Then he and his friends made it so. Jesus’ words of hope and good news are here for us too, to hear, believe, and to let that belief be real enough to change our lives. “The time is fulfilled, and the kingdom of God has come near;” “if only we're brave enough to see it If only we're brave enough to be it.”

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Father Snort

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