Don't Let Your Left Hand See Your Right

Matthew 6:1-4, Deuteronomy 15

Ash Wednesday

February 18, 2015

“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. “So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.

A friend of mine visits a lot of churches as a guest preacher. In one Tennessee congregation, he was greeting church members at the back door one Sunday. Meanwhile, the pastor’s son was running around in the sanctuary. He ran up and down the aisles, jumped up and down on one of the pews, and then scrambled into the pulpit. Suddenly he discovered, to his great delight, that the sound system was still on. He pulled down the microphone and yelled, “Is this thing on?” Sure enough it was, as everybody snapped around to look. Discovering he had an audience, he said, “Hey everybody, I’m up in front. Look at me, look at me!”

At the back of the church, the next person in line said to the visiting preacher, “Unfortunately, we’ve heard that sermon way too many times.”

I suppose all of us have. And not only as it’s been preached in this pulpit. All of us have heard people who talked too much about themselves, those who make every situation a personal stage, those who seek attention and will do anything to get it.

Jesus warns the church about this. You are the light of the world, he says, and your light is not to be hidden under a basket – but at the same time, don’t blast your spotlight into the eyes of others. Our spiritual behavior is never about our superiority. It is about giving ourselves to God and the needs of the world.

The example he gives is the giving of alms, the offering of our money for the needs of others. “Don’t blast your trumpet,” he warns. “Don’t stand before others and say, ‘Look at how generous I am!’” Others will be turned off, and God will not be impressed. No, whenever you give alms, do so quietly. It’s good advice.

Almsgiving is not mentioned very much in the New Testament. That’s not because the early church was stingy, but because the practice was assumed. Jesus says, “Whenever you give alms,” not “If you give alms.” Christians, like the Jews before them, are known by the ability to put themselves out for their neighbors. We cannot live together as a spiritual community if we don’t pay attention to one another’s needs. And if we blow the trumpet to say, “Look at me, look at me,” we obviously aren’t looking at the neighbor who needs our help.

As we begin the season of Lent together, we hear Jesus suggest a healthy kind of forgetfulness. “Don’t let your left hand know what your right hand is doing.” Don’t hover over how generous you are – that will only lead to pride and self-centered attitudes. Rather, focus on those who need the gift. Forget about yourself, forget about your importance, forget about your ability to help – and sink into the practice of generous of love. As Dietrich Bonhoeffer said of this teaching, “”Genuine love is always self-forgetful.” (The Cost of Discipleship, p. 178)

Or as one wise old sage said to me, “Get in the practice of giving so much that you no longer keep track  of much you have given.” Don’t let the left hand know what the right hand has given.

The word for “almsgiving” comes from the same word as “mercy.” When we give our money or our attention to somebody in need, we are extending mercy. We are making it real. The same mercy shown to us by Christ is what we offer to one another. In this sense we remember the Beatitude of Jesus: “Blessed are the merciful, for they will receive mercy.” It’s not a strategy for getting in God’s good favor. Rather it’s a promise that our own hearts will be transformed as we try to make a difference in the lives of others. Mercy breeds more mercy, unless we forget that it begins with God’s mercy for all of us.

That is the mercy that gathers us here. God has come to a broken world because God has mercy on us. We can choose to remain broken, to remain indifferent. We can look at a hungry child and say, “He’s not my kid,” or look from a distance at hurricane victims and say, “Glad that didn’t happen to us,” or we can view victims of violence and abuse and declare, “There but for the mercy of God…” Listen: if we know anything about mercy, we know that mercy doesn’t make us any better than anybody else. Mercy only makes sense when we share it with others.

That is the invitation for us. We remember tonight we are dust, nothing more than dust - and it is only by the mercy of Jesus Christ that we get rescued in the middle of the mess of this world. In our lostness, God found us, in order that we may find those who remain in need.

So when you give alms, when you care for another, do not blow your trumpet for attention. No, save all your attention for those around you. And let them know in tangible ways that all of us are precious to God.

(c) William G. Carter. All rights reserved.

Dazzled For Now

Mark 9:2-9

Day of Transfiguration

February 15, 2015

William G. Carter

Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, ‘Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.’ He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, ‘This is my Son, the Beloved; listen to him!’ Suddenly when they looked around, they saw no one with them anymore, but only Jesus.

It’s a dazzling story. What can we say about it? Years ago, when I worked with an associate pastor, she accused me of always assigning her to preach on Transfiguration Sunday, the Sunday when this story is appointed to be read. Guilty as charged!

She said, “Every year, you have me preach on the story of Jesus climbing the mountain and glowing like the sun.” I replied, “Well, by now, you ought to have figured out something to say about it.” The fact is I didn’t know what to say about it. Still don’t!

Peter, James and John didn’t know what to say. Mark says they were terrified. They were everyday fishermen. They didn’t deal with mystical experiences. They dealt with the specifics of hard reality: where are the fish lurking today, how many did we catch. So when this mountain moment comes, the words in their mouths don’t work.

Ever the extrovert, Peter opens his mouth to see what he’s thinking. He calls Jesus “rabbi,” though it’s clear he is something more. “It’s good to be here,” he stammers, but he is too scared to be serious about it. And then, in the grand tradition of religious people who feel the need to capture a moment in a monument, he says, “Let’s put up a few tabernacles.” Mark says he was clueless and shaking in his boots.

It’s happened before. Peter, James, and John have been traveling with Jesus for eight chapters. They have been places and seen things that scared them half to death. Right after he called them to follow along, they went with him into the hometown synagogue. He started saying all this amazing stuff, then got into a shouting match with the crazy man in the fifth pew – and then Jesus cast away an evil spirit, and they said, “Whoa! What’s this? This never happens in church. Usually we let the evil spirits sit in the pews with the rest of us.” (1:21-28)

Peter, James, and John went with him on the day he healed the leper. They saw him touch the man that their Bible said you should never touch. The ancient book of Leviticus was clear: don’t ever get close to a leper. Make the leper yell to you as a warning so you never cross the invisible boundary. But Jesus steps right over that boundary. He refuses to let an old rule constrain him from doing the right thing, the holy thing. He touches the leper and heals him. I’ll bet Peter, James, and John were scared. (1:40-45)

Or there was that night on the boat. Jesus was tired out from teaching, and took a nap while the fishermen headed across the water. Suddenly a storm came out of nowhere, swirling around that punchbowl lake. They were hardy fishermen, but they grew nervous. Then they got really frightened, and shook him awake. “Don’t you care that we are going to perish!” He looked up and said, “Shut up!” And the storm stopped. Then they were really scared, and whispered, “Who is this?” (4:35-41).

Maybe we would like to think that life with Jesus would be pleasant and fun. It wasn’t at all. The disciples often looked sideways at one another. Like when that little boat ride was over, and they landed on the Gentile of the lake. When they got out of the boat, there was a cemetery there – that’s unclean if you’re a Jew – and another wild man was there, screaming at them. He was bad news. He lived among the tombs, Mark said, and bruised himself with stones. He was the first person Jesus met when he stepped ashore on Gentile land. There was another screaming match, and whatever was in that man jumped into some Gentile pigs and dashed them into the sea. This time, the whole town was scared of Jesus and asked him to leave (5:1-20).

Walking with Jesus was not a walk in a park. A woman who had been bleeding for years touched Jesus, and it made her well. Immediately he took Peter, James, and John into the bedroom of a dead little girl. And while people laughed at him, Jesus said, “Get up!” And the little girl was alive again. Sounds great, but I’m sure they were scared (5:32-42).

Even more frightening: now Jesus starts talking about the cross. It is inevitable. God sends Jesus into a broken, self-destructive world. He shows God’s mercy by fixing what he can – but there’s evil in the world, and it reacts, smacks him back, and resists – and evil will conspire to kill Jesus in order to stop him. Jesus says it is going to happen.

If you confront evil, it will talk back. If you feed the hungry, the tyrants will try to starve you. If you raise the dead, the zombies will attack you. There will be a cross for anybody who does the life-giving work of God in a world like this. Jesus says, “Watch what the world what the world does to me, because it’s going to happen to you, too.” Peter and the others were frightened. They didn’t know what to say.

And that’s exactly when the Transfiguration happens. “Six days later,” says Mark, they go up the mountain. It’s just the inner circle, Peter, James, and John. As they catch their breath from the climb, Jesus suddenly changes. He begins to shine like the sun. He had just been talking about death, but he’s so thoroughly alive. And not only him, but Moses the great lawgiver is alive, and Elijah, the greatest of the prophets, is alive. When Jesus shines, he stands among the Law and the Prophets, who are talking with him.

Mark will not separate this dazzling moment from what comes before or what comes after. There will be no sidestepping of the cross. Jesus will still be beaten and humiliated. You know the story: he will suffer and he will die. In this gospel, there is no question about that. Somebody once referred to the Gospel of Mark as “the passion story of Jesus’ death with a long introduction.” God’s Son will die.

Yet there is also the moment on the mountain: where there is power beyond all we know, where there is light beyond the thick darkness. It is Mark’s way of saying there is more holiness than we ever realize, and it’s close at hand. When Mark tells about the transfiguration, he gives the moment a time stamp: “six days later.”  It’s his way of saying suffering isn’t all there is. There is something more beyond it, through it, in spite of it.

“Why does God appear on high mountains, in barren deserts, and other fierce landscapes?” That is the question that Belden Lane asks in one of his books. You can probably guess some of the answers. In an extreme place, like a mountain, there are no other distractions. You see clearly what you don’t see at easier locations. And frankly, that’s when we most need God – when the going is really tough. The good news in the Transfiguration story is God is present all the time, in all power and glory, even if it mostly seems that God has blended in and remains out of sight.

Sometimes the veil drops and we see the truth, even if we don’t quite have the words to describe it. Like the funeral that I attended some time back. Cancer took a dear friend away after months of struggle. But in the last stretches of illness, my friend was gracious with everybody she met. Face to face, she would say, “I’m not afraid.” Before she ended each phone conversation, she declared, “I love you, honey.” She revealed the grace and glory of God even when she was worn out, and you should have heard us sing God’s praises at her funeral. For the moment, we knew death has no hold over those who trust God with everything.

Sometimes we see that the work of Jesus continues, long after he stood on the mountain. He fed the hungry and cared for those who have nowhere else to turn. That’s why people in our church are providing for the people in the city who have nowhere else to sleep or eat. There is no more room at the AME homeless shelter on these cold nights, yet when somebody knocks on the door, they are not turned away. That is precisely why we are working with our partners in that place. Housing the homeless, providing a hundred packets of oatmeal every morning, that is Kingdom work. It points to the glory of God in extreme human circumstances. It testifies that God really does care about everybody, beginning with those the world doesn’t notice.

I saw it last Sunday morning, when a friend introduced me to a woman named Daphne. He said, “Come here a second, there’s somebody I want you to meet.” Daphne runs a care program in the Methodist church I was visiting. She began by noticing two things: some people in the church were isolated by Alzheimer’s and other forms of decline, and the church had some empty space during the week. She said, “What if we invited those folks here and gave their families a break?” It’s the only program like that in their city. The church people started it without any budget. They cooked a hot lunch each day, volunteered to lead activities, and provided transportation.

“See that painting above my desk?” Daphne asked. “It was painted by a former five-star general who cannot remember his own name.” She paused, composed herself, wiped away a tear and said, “He’s so precious.”

This is what Christian people do: they step beyond their fear, they walk through human wreckage, they refuse to accept that suffering and pain shall define or constrain human life, and they point to the bright shining glory of a God who makes and loves us all. Just like Jesus they carry the cross of service and compassion, testifying to the holy power both in the midst of difficulty and far beyond it.

And if nothing else, that’s why we invite a Dixieland band to play on the coldest day of the year. This is a fun day, to be sure, but it is much more than that. Let the joyful music be a Gospel sign that there is far more to life than brutal weather. In the thick of bleak winter, we point to the abundant life given by God, even if we cannot see it yet.

That’s the way it has always been. Even before he moves toward the cross, Jesus reveals the life-giving power of God. We see it, too, and it beckons us to follow wherever Jesus goes, to serve wherever he serves, and to love all those he loves.   

(c) William G. Carter. All rights reserved.

Words That Linger

Deuteronomy 18:9-22 / Mark 1:21-28

February 1, 2015

Ordinary 4

William G. Carter

When you come into the land that the Lord your God is giving you, you must not learn to imitate the abhorrent practices of those nations. No one shall be found among you who makes a son or daughter pass through fire, or who practices divination, or is a soothsayer, or an augur, or a sorcerer, or one who casts spells, or who consults ghosts or spirits, or who seeks oracles from the dead. For whoever does these things is abhorrent to the Lord; it is because of such abhorrent practices that the Lord your God is driving them out before you. You must remain completely loyal to the Lord your God. Although these nations that you are about to dispossess do give heed to soothsayers and diviners, as for you, the Lord your God does not permit you to do so.

The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet. This is what you requested of the Lord your God at Horeb on the day of the assembly when you said: “If I hear the voice of the Lord my God any more, or ever again see this great fire, I will die.” Then the Lord replied to me: “They are right in what they have said. I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command. Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable. But any prophet who speaks in the name of other gods, or who presumes to speak in my name a word that I have not commanded the prophet to speak—that prophet shall die.” You may say to yourself, “How can we recognize a word that the Lord has not spoken?” If a prophet speaks in the name of the Lord but the thing does not take place or prove true, it is a word that the Lord has not spoken. The prophet has spoken it presumptuously; do not be frightened by it.

One summer, I had a great invitation for a week of vacation. A good friend in the Adirondack Mountains called to say, “I have a deal for you. There’s a small church in Inlet, NY, and it’s only open in the summer. I need a preacher for the second week in July. If you can come, we’ll pay your mileage, put some money in your pocket, and let you stay for free in the house next door. And maybe we can get you to preach a second sermon in the chapel at Raquette Lake, about fifteen miles down the road.”

Well, it sounded like a great deal to me. At the time, I was a single parent of two little girls. I had no other plans for a summer vacation, so we packed up the car, threw in a slightly used sermon, and drove into the north words for a week-long adventure. We had a great time, did some hiking in the High Peaks, went out in a canoe on Fourth Lake, splashed at a water park in Old Forge, and made a lot of pancakes.

We arrived on a Friday afternoon, as I recall, and threw our duffle bags in the small house that the church owned. We explored the grocery store, the pizza shop across the street, and then I took the key off the eyehook and unlocked the church. It’s a small sanctuary, maybe six pews on either side of a center aisle. My girls ran off giggling, and I went downstairs to check out the fellowship hall. When I came back upstairs, my older daughter, then six years old, was in the pulpit, while her three-year-old sister sat upright in the front pew.

Katie spotted me at the back door, and said, “It’s time to preach. Blah, blah, blah!” Then she pointed to me, and said to her sister, “Now it’s time for the offering. Go get his money.” With that, Meg ran down the aisle and shoved an empty offering plate into my belly.

I can probably figure out where they learned what the offering is all about. The puzzling part for me is understanding how they came to describe my preaching: “Blah, blah, blah.” And if that wasn’t harsh enough, there was the uniform look on the faces of that ten-member congregation on Sunday. It looked like the only sermons they ever heard were blah, blah, blah.

I reflect on that story from time to time. For one thing, it’s a funny memory from what turned out to be a great family vacation. In a deeper sense, it reminds me of the perils and possibilities of preaching.

When the good people of Inlet, New York, open up their church every summer, they call up the local association and say, “Send us a preacher” – or send us one vacationing preacher after another. They pretty much get whatever they get, like a guy with two little girls who takes a used sermon. I would imagine it’s an annual routine. A church member named Rose calls the presbytery office and declares, “We are going to open again,” and then the presbytery staff member looks at the clipboard to see who they have. That’s about as deeply as it goes. No wonder it often comes off as “blah, blah, blah.”

But what about those occasions when God actually wants to say something, those occasions when God wishes to communicate a life-giving message from headquarters? It will never be a “blah, blah, blah.” No, there’s going to be some fire in it. There might be some sparkles of holiness. Something could be said by the preacher up front that actually has an effect on the people who were expecting the same old thing.

That’s what happened in the story Mark tells. Jesus goes into the synagogue at Capernaum. He had recently been baptized, recently took on the devil in the wilderness, recently started a movement and has four fishermen on his team. And when he goes into the synagogue and starts to speak, there’s a buzz in the crowd.

People started whispering sideways, “We never have heard a message like this.” They were accustomed to scribes, those professional scholars who dribbled on about the original Hebrew text and quoted all the experts. And here comes Jesus and he doesn’t use footnotes!

Not only that, when he speaks, he provokes a reaction. Old Eliezer, that half-crazy man in the congregation who always bothers the guest preachers, starts talking back to Jesus. It accelerates, and pretty much he is screaming at the preacher. Jesus says, “Be muzzled – and come out of him!” There’s a short commotion, and then Eliezer is talking sense for the first time in years. Whatever else they said about that day in Capernaum, it was not the same old blah, blah, blah.

At the center of the biblical faith is the proposition that God speaks. The Bible begins with God declaring, “Let there be a world!” and it is so. Whatever God speaks shall happen. That’s how it is, in a cosmic sense, in a heavenly sense. The Word of God is not a text, it’s an action. In Hebrew (oh, there he goes again!), the verb “to speak” is an action word. God speaks and it is a cosmic event.

But human ears cannot hear a heavenly Voice without getting the ear drums punctured. So God chooses to speak by putting his Voice in a human voice. Call it a preacher – or in Old Testament talk, call it a prophet. All those books from the Hebrew prophets, do you know what they are? They are collections of sermons, many of them transcriptions of sermons, or memories of sermons. God never sends an e-mail in the Bible; God sends sound waves, by way of an awakened human heart and the vocal cords of a human messenger. It has been that way from the very beginning.

Back in my student days, as I prepared to take up the tasks of ministry, I came across a sentence in a book that scared me to death. It was from the Second Helvetic Confession, an old Swiss document that the Presbyterians believe to tell the truth. Here is the sentence: “The preaching of the Word of God is the Word of God.”[1] It gave me pause. I had heard plenty of jolly preachers who thought sermons should be full of jokes and happy little stories, but to think for a minute that God might speak through me – through you – it can be a terrifying business.

Like the crusty old Methodist chaplain who preached in a university cathedral every week. “Scares me to death,” he said to a group of young ministers. “That’s why I stop at the rest room one last time before I step into the sanctuary. I am dealing with the Word of God, and if that doesn’t upset your stomach, nothing will.”

As Moses gives one of his farewell speeches in the book of Deuteronomy, he speaks about speaking – specifically, about God speaking. “You will live in a world where words are cheap,” he says. “When they speak of the mysteries of heaven, they are interested in fortune telling and magic.”

Fortune telling, as in knowing what happens tomorrow, so you can get on the right side of how events will turn. For instance, if you know which team wins the big game today, you can visit Leo the bookie, lay down a $10,000 bet, and make a lot of money. That’s fortune telling, wanting to know what the eternal God knows, so it works out to your advantage. Moses says that is a terrible distortion of words.

Or magic, here in Deuteronomy referred to “sorcery” and “divination.” That’s bad news too, especially as people who belong to the Most High God. Magic is the attempt to manipulate the forces of nature, again to work it for your advantage, to try to gain power over God and God’s world by hidden spells and mysterious incantations. If you believe in the one God, what do you need magic for? It’s a terrible waste of words.

No, God speaks what is true. God speaks what it necessary. God speaks to create life, to order life so it flourishes, to judge life, to renew and restore life. And God will always offer his Word to God’s own people. The Holy One who speaks will never leave his people without a Word – and someone to speak it. That is the promise that Moses gives, first to the Jews, and then to all who are adopted by God in the covenant of Jesus Christ.

It is a remarkable promise. I think of those ten weary faces in the little Adirondack church, wondering who the preacher of the week will be, but after a while, not caring very much. It didn’t seem so much they wanted a Word from God as much as they wanted some young preacher who could change the light bulbs in Fellowship Hall that they couldn’t reach. In return, they would endure the steady blah, blah, blah of whoever showed up.

But it that all there is?  No. What if God should speak? What if the One Voice that we hear, in the human words, is the same Voice who declared, “Let there be life!” What if the same God who spoke through Jesus in synagogue at Capernaum should speak to us? We could not remain the same.

I grew up listening to sermons. Well, actually I didn’t listen very much, and it’s arguable whether I ever grew up.  But in our family, my parents gave no other options on Sunday morning than to go to church.  That’s what we did, and truth be told, blah, blah, blah was often the order of the day. I would often take a pencil and fill in the zeros and the O’s in the worship bulletin. That’s how I got through the service.

But then there was that sermon, the first sermon I ever remember. I was eight years old. I don’t remember what the preacher said, but I remember the sermon. It had been quite a week. That Friday morning, our teacher came into the elementary school and started to teach. Suddenly she broke down and began to sob. Through the tears she said Dr. Martin Luther King had been shot and killed. As a second grader, I wasn’t really sure who Dr. King was, but I could tell by her tears that he was important.

The next Sunday, our minister stood up and spoke. He was different. His name was Sheldon Seibel. I couldn’t tell you what he said. Maybe he told us that God loves every single person, that God commands us to love each other. I don’t know what it was, but I will never forget the sound of his voice. He didn’t shout or scream or wave his arms. No, he quietly laid his life on the line by telling the truth as he heard it from the Lord. I have never forgotten the power of that hour. I can’t remember the words, but I will never forget the sermon.

Years later, my father told me that Rev. Seibel had marched in Selma, Alabama. He was in the crowd when Dr. King led the march for human dignity. He came back from Alabama to speak the truth, but the Yankees in our little town weren’t sure they wanted to hear it. Rev. Seibel was never our church’s favorite preacher. He had graduated from Yale, for Pete’s sake; we didn’t always understand what he was talking about.

But on Sunday, April 7, 1968, I was there. I heard the sermon. I don’t remember a word of what he said. The only thing I remember is that God was in the room. There was absolutely no doubt about that. On a day when we most needed it, God’s Word was in our preacher’s words. It was exactly what we needed.

Here is the first and greatest truth of the faith in which we stand: God speaks. For those with ears to hear, God finds a way to communicate to us. We can shrug it off, we can ignore it, we can qualify it or dismiss it.

Perhaps we might even listen . . . and be healed.

(c) William G. Carter. All rights reserved.

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[1] Full text of the section: THE PREACHING OF THE WORD OF GOD IS THE WORD OF GOD. Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if (s)he be evil and a sinner, nevertheless the Word of God remains still true and good. (2nd Helvetic Confession)

When the Time is Up

Mark 1:14-20

January 25, 2015

William G. Carter

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”

As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea - for they were fishermen. And Jesus said to them, “Follow me and I will make you fish for people.” And immediately they left their nets and followed him. As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

March 1, 1914 was a big day for the city of Scranton. That was the day Billy Sunday came to town to preach the Gospel. Sunday was a traveling evangelist. He had been ordained a minister by the Presbyterians, although that had always been an awkward fit. After all, he’s the guy who first said, “Going to church doesn’t make you a Christian any more than going to a garage makes you an automobile.”

His sermons were full of dramatic antics. You never knew what he was going to do or say. A former professional baseball player, he would run and slide on stage like he was stealing home plate. Then he would holler, “The devil says I’m out, but God says I’m safe.”

Another time he was introduced by a stately preacher in a town, who thanked him for coming to increase the number of church members. Billy Sunday stood up, looked at the preacher, and said, “Churches don’t need new members half so much as they need the old bunch made over.”

His passion was conversion, preaching a Gospel of changed lives. That’s why he came to Scranton. He was here for seven weeks. Sunday set up shop in a massive wooden tabernacle that was built just for that campaign. It was down on the corner of Washington and Walnut, down the block from where the AAA offices are today. And on the very first night he preached, Scranton got fourteen inches of snow, making it impossible for thousands of sinners in the tabernacle to escape the fire and brimstone of his preaching.

The reports of the seven week campaign are dramatic, even bigger than a similar event held the previous year in Wilkes Barre. 960,000 people attended the Scranton revival, which stretched from the second Sunday of Lent through the Sunday after Easter. It concluded with a huge parade down Wyoming Avenue, led by a 60-piece marching band playing “Onward Christian Soldiers.” Everybody cheered when Billy Sunday came around the corner. For the moment, the city belonged to the Kingdom of God.

It is worth exploring how long that holy affiliation lasted. When he went to Wilkes Barre in 1913, Billy Sunday had railed against alcohol in his sermons. As a result, two hundred taverns in that city permanently went out of business.[1] The next year in Scranton, the crowd for the parade got so enthusiastic that they overturned a beer truck that cut in line.[2] Now, can you imagine if that happened in a modern-day parade in Scranton?

These moments come along through church history. Billy Sunday was a major player in a movement, often called the Third Great Awakening. It was a time of great religious energy, especially among the American Protestants. Society was changing rapidly: the cities were growing, there were waves of immigration from Europe, poverty was on the increase, and people as a whole were anxious. A couple of months after Billy Sunday’s Scranton revival, World War 1 broke out in Europe.

Sunday and his bunch came with tent meetings and exciting speeches. They tapped the prevailing anxiety and pointed people to Jesus. Even the editorial cartoons of the Scranton Times depicted the revival as a really good show.

But then what happened? World War I happened, and then the Roaring Twenties happened. Preachers like Sunday would push through a constitutional prohibition on alcohol, but that simply encouraged the mobsters to traffic in booze and speakeasies, often gunning down the illegal competition until alcohol became legal again. So much for the Kingdom of God in Scranton. In fact, my wife says those two hundred bars that closed in Wilkes Barre may have moved to Nanticoke, and Shickshinny, where she’s from.

I tell this story to lay it down alongside the evangelistic call of Jesus at the beginning of Mark’s Gospel. It’s a story that informed what Billy Sunday and many other preachers have tries to do. But it’s not a direct fit. When we hear the word “evangelism,” we quickly think of the big tent revivals, the supercharged emotional appeals, the endless development of more effective sales techniques.

As one of my friends once wrote, “For many people, evangelism is a nose-wrinkling word, a term they hold in approximately the same regard as the phrase ‘professional wrestling.’ Both are considered to be activities that draw large, uncritical crowds, involve a measure of sham, work on irrational emotions, and could end up hurting somebody.”[3]

That’s an unfortunate description of what was, from the beginning, intended as the sharing of God’s good news. “Evangel” is from a Greek word that literally means “good news.” Jesus came preaching “the good news of God.” According to Mark, he was the original evangelist. I’ll say a bit more about that in just a minute.

But for the moment, we have to untangle what has passed as “evangelism” for the past 150 years in the American church. It’s been an approach I would characterize as a pep rally. Ever been to a pep rally? They can be a lot of fun - until enthusiasm fades, old habits re-emerge, and life slinks back to normal.

I recall a rally on the night before a high school football game. A dozen cheerleaders in red sweaters shouted as  people in the stands ignored them. They were twirling and cheering, but nobody was paying much attention. Finally the captain of the squad yelled at the crowd, “What’s wrong with you people? Why aren’t you listening? Don’t you know how important this is?” Well, the rally was for a team that wasn’t very good at all. In the grand scheme of things, it was not very important. Some of us were there because we had nothing else to do on a Thursday night.

Today we hear how Jesus gathers his first disciples. Let’s reflect on the contrast. There wasn’t a lot of yelling or flips in the air or slides into home plate. Jesus doesn’t stand before a large crowd and try to get their attention. No, he walks by a lakeshore, stops to observe a couple of the working fishermen, and then says, “Come, follow me.”

He never says where he is going – in fact, he goes down the shoreline to the next boat, where he sees a couple more of the fishermen, and says, “Come, follow me.” They leave their father in the boat, along with the hired workers – just as Simon and Andrew had probably abandoned their own hired workers. Two by two. Certainly not 960,000 onlookers in a big wooden pavilion, just two at a time.

It’s a striking contrast. I read through all of the Gospel of Mark. Jesus spoke to a lot of large crowds in his day, but I can’t find one instance where he says openly to the crowd, “Come, follow me.” He saved that invitation for a solitary tax collector, or a couple of fishermen, or a rich man who really wanted to come. To the anonymous crowds, Jesus spoke about God and his kingdom, a new dominion. But the invitation or the healing was always for one or two people at a time. It was a personal word, and never broadcast through a bullhorn.

What this suggests is that everybody is welcome to hear the broad news about God, to hear how the kingdom grows like a mustard seed, or how it’s like stumbling across hidden treasure and doing everything to acquire it. Everybody can hear these things. But we can only respond, one of us at a time, and that’s when it makes all the difference.

In our text, take notice of what Jesus the Evangelist does: he invites. He declares and he invites. He declares that the time is up, that the time is full, that the time has changed. Regardless of what you thought before, God is ruling over all things – including you. The ages have turned on a hinge, and this ruling – this kingship, as he calls it – now rules over you.  

God is right here, close at hand. So give up the yoke of all the false authorities and come home to God. That’s what “repent and believe” means in this context. Turn away from the powers and principalities of this world, turn away from the tyranny of addiction, the lure of power, the grip of wealth, the indifference toward others. Turn away from all the things that make us sick – and let God rule over your heart, your mind, your soul.

This is what God is doing in Jesus -- coming close: close enough to heal, close enough to forgive, close enough to empower us to make a difference in a hurting world. This is how the Gospel of Mark sees Jesus. He is the Strong Man of God who steps over every human boundary to set people free from the dominions of evil. That’s the announcement, the declaration.

It comes with the invitation: follow me, come with me, journey with me, live with me. Should you ask, “Where are we going,” Jesus doesn’t answer. He just keeps moving. Faith is always an invitation, not an obligation but an invitation. We are invited to travel with Jesus, to keep moving and growing, and to see and believe that God has come very close.

I think of the best kingdom invitations that I have ever heard. They go like this:

·         Would you go with me to the homeless shelter to serve a meal?

·         Would you teach the elementary school kids a Bible story?

·         Would you visit a man who is dying of cancer?

·         Would you drop by after he dies to spend time with his angry son?

·         Would you come with the pastor to serve communion in the nursing home?

·         Would you tell the story of how you knew you were forgiven?

·         Would you speak up for the teenager who is humiliated by his classmates?

·         Would you speak to your co-workers of how the Bible gives you comfort?

Each one is an invitation. Each one is a declaration that God has come to rule with love and justice. Never does it say that we have to be experts. Read the Gospel of Mark; those twelve people hardly ever get it right. In this Gospel, they are complete knuckleheads. But they keep following Jesus in a journey of growth.

They stay with him. They go where he goes. And when he departs in his death and resurrection, they are ready to keep the movement going deeper and wider.  In the process, they are changed. That’s how Jesus does the work of evangelism, one or two people at a time.

Anybody know what I’m talking about? I think you might. If you’re tired of living in a world full of lies and destruction and darkness and fear, the news that God comes near to rule over us is really good news. And it makes all the difference in the world.

One of the privileges of my work is that I see stories like this all the time. All of the stories are still in progress, please understand. But this new dominion, this kingship of God, continues to advance – for it is the work of heaven on earth.

One of my favorite stories is about a young woman who went on a mission trip some time back. It was surprising; she could have spent the summer any number of ways. Most of her travels took her to resorts or spas. But when she heard the announcement one Sunday in church, it was if something was tugging at her.

Soon she found herself at a clinic run by the Sisters of Charity in a third world country. She held children whose legs were as skinny as a pencil. She washed their withered skin and tried to calm their crying. She heard a noise at the gate, and went with the nuns to see what it was. A mother stood holding a limp child who looked very sick.

The mother had walked for three days to bring her child to that clinic. If she stayed out in the country, her baby was sure to die. If she took him to the clinic, he might still die, but at least there was some slim chance he’d make it. The nun promised the mother she would do what she could, and the mother turned away and walked three days back to her home.

Meanwhile this woman of privilege stood there with her heart in her throat. She fought back the tears and thought, “If it weren’t for Jesus, this clinic wouldn’t be here. If this clinic wasn’t here, these children wouldn’t be loved.” That day she resolved that she could not live her life only for herself any more. She went there to help out in some way, and she herself was set free. Ever since, she has continued that journey with the Risen Christ. I can’t think of a better evangelism story outside of the Bible.

Sometimes after dark, I sit in my chair at home and reflect on the discipleship stories that so many of you tell me. Some are heroic, some are every day moments. And it occurs to me that this is what it means to be the people of God. Not so much to sponsor pep rallies for 960,000 people who may forget in a few years why we called them together, but to invite one person after another to live  as if Jesus Christ rules over brokenness, destruction, and the power of death. For he does rule. He rules over a world that refuses him, and he rules over all who will crown him. 

And he stops long enough to ask each of us, “Will you follow me?”

When he finds you, what will you say?

(c) William G. Carter. All rights reserved.

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[1] http://citizensvoice.com/arts-living/evangelist-billy-sunday-preaches-to-more-than-650-000-in-w-b-1.1455186

[2] http://bit.ly/1CP34QZ

[3] Thomas G. Long, “Preaching About Evangelism: Faith Finding Its Voice,” in Preaching In and Out of Season (Louisville: Westminster John Knox Press, 1990) 77.

A Place at the Table

A Place at the Table

Mark 7:24-30

January 18, 2015

William G. Carter

From there (Jesus) set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, ‘Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.’ But she answered him, ‘Sir, even the dogs under the table eat the children’s crumbs.’ Then he said to her, ‘For saying that, you may go - the demon has left your daughter.’ So she went home, found the child lying on the bed, and the demon gone.

Two weeks ago, my daughter and I took the 7:20 bus to New York City. It was the morning yawn with a handful of other tourists. There was just one stop on the way to the Port Authority Bus Terminal. We rolled into Marshalls Creek, and the bus filled up. From the fourth row, we watched as the United Nations got on.

The newcomers were nicely dressed. They were commuters with jobs, not tourists. I recall somebody telling me there are over forty commuter buses every day from Stroudsburg to New York. Many of us have also seen how the city, in all its diversity, has moved out into the hills. It was certainly obvious on the bus. We saw people whose roots come from Ghana, the Philippines, Japan, Mexico, Brazil, and a lot of other places that I can’t identify. Clearly Katie and I were the minority on that bus, just as we white folks from Europe are a minority in the world.

The population keeps shifting in our nation. The pale-skinned people like me have been on the continent for only a few hundred years. These days, people are nudged to make room for those who don’t look like them. Some will say, “We were here first.”  The Native Americans will respond, “Not so fast.” The United States census bureau predicts that white folks will be a minority in 2043, that we will be a nation of minorities where no race vastly outnumbers the others.[1]  

The signs are already around us. When our church housed a homeless man in a hotel in December, I settled up the bill with a delightful Indian lady. I gave her the church credit card. She looked at the name and said, “What’s a Presbyterian?” I replied, “They are Christians who believe everybody should have a warm place to stay the night.” She smiled, looked back at the card, saw the church name, and said, “Do Presbyterians believe they are first?” I said, “They used to, but hopefully not anymore.”

America is changing. Evolving, as it has since the beginning. If this is hard for you, I can understand how you might grumble, kick, or scream. The world is knocking at our door. Some will lock their door and install a security system. But see it for what it is: other people want a place at the table.

For everyone born, a place at the table,

for everyone born, clean water and bread,

a shelter, a space, a safe place for growing,

for everyone born, a star overhead.[2]

This morning we heard an awkward, unlikeable text from the Gospel of Mark. Jesus resists the healing of a young girl. The reason seems to be that her mother was a Gentile. These days, we would call her a Syrian. In ancient days, she would have been labeled a Phoenician. She lived up near the Mediterranean coast, across the border of Jesus’ homeland. Why he went there, we will never know. Maybe he wanted to slip away for a couple of days of rest. The text says he wanted to keep his visit quiet, to maintain a low profile – something that never works out in the Gospel of Mark. Everybody hears about Jesus. Everybody seeks him out.

Mark portrays Jesus as the Strong Man of God. He has the power to cast out destructive spirits. He should have expected that word about his power would spread to those in need, even in a foreign land. And if you travel to somebody else’s country, it is inevitable that you will have to interact with them.

So this mother approaches him. Obviously she wasn’t a Jew; Jewish women of that time did not approach men, especially men they had never met. And she comes and bows by his feet, in a posture of worship, an odd thing for a Gentile to do.  And then she begins to make her request: “My daughter has a demon. Please cast it out.”

He responds with something that sounds like an insult. He alludes to her and her people as “dogs.” It is something that a Jew of the first century might have said regularly to the Gentiles, provided they bothered to speak to one another. “It’s not fair to take children’s food and throw it to the dogs,” he says. But this mother pushes back, “Yes sir, but even the dogs get the crumbs that fall to the table.”

She pushes back, and Jesus the Jew is pushed past Jewish boundaries. He was already there geographically, now he extends his power. So he heals the daughter of a SyroPhoenecian mother. She pushed him to do it, and do you know why? Because she wanted a place at the table.

For woman and man, a place at the table,

revising the roles, deciding the share,

with wisdom and grace, dividing the power,

for woman and man, a system that's fair.

Wendell Berry is a farmer and poet in Kentucky. Some years ago, he wrote that the hidden wound of American life is racism. The European settlers came and pushed away the people who were living here. Workers were imported and enslaved from Africa. Berry says he can trace both branches of his family tree back to slave owners. It has shaped who he is, even 150 years after the Emancipation Proclamation, or 50 years after the Civil Rights movement. Here is what he says:

If the white man has inflicted the wound of racism upon black men, the cost has been that he would receive the mirror image of that wound into himself. As the master, or as a member of the dominant race, he has felt little compulsion to acknowledge it or speak of it; the more painful it has grown the more deeply he has hidden it within himself. But the wound is there, and it is a profound disorder, as great a damage in his mind as it is in his society.[3]

And what is he talking about? I believe he is talking about the wound of believing you are superior. It’s the belief that the color of skin makes you better than somebody else. And this same notion of superiority is extended to anybody who claims the upper hand: men against women, rich against poor, one group of people against another group. Should we believe that some are inherently better than others, we have ceased to regard one another as neighbors. That is a denial from the primal words of Genesis, that every person is created in the image of God.

And if we deny our equality, we create ways to put others down, to deny them of the same opportunities, to degrade them as something less than what God created them to be. And the wound never heals, even when the only thing our neighbors want is a place at the table.

For just and unjust, a place at the table,

abuser, abused, with need to forgive,

in anger, in hurt, a mindset of mercy,

for just and unjust, a new way to live.

Fifty-one years ago, Dr. King stood at the Lincoln Monument. And in his rich baritone voice, he intoned the words that guided him as a Christian and as a preacher:  

• I have a dream. It is a dream deeply rooted in the American dream that one day this nation will rise up and live out the true meaning of its creed – we hold these truths to be self-evident, that all men are created equal.”
• I have a dream my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
• I have a dream that one day…little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.[4]

Dr. King received that dream from his Lord, Jesus Christ, the same Lord who did not restrict his healing work to those who looked like him. Jesus comes with the healing power of God – readily to release those who are afflicted in body or soul, ready to heal those who believe they are better or worse than their neighbors.

When the Bible speaks of justice, we are directed to connect our love of God to active love of neighbor. They cannot be separated, for the neighbor – the stranger – the other person – is made in the image of God, just like us. She or he is worthy of the same respect as any of us. Justice is the practice of living that out.

I began by telling you about my bus trip. That took place on January 6, the Day of Epiphany, the day when the Christian church the coming of the Wise Men. It is likely they came from the land we now call Iran. Yet they were drawn to the light of God when they saw it. And they believed God was doing a new thing by sending a new king upon the earth. This new thing, this fresh work of justice, was to invite every child of God to a place at the table.

For everyone born, a place at the table,

to live without fear, and simply to be,

to work, to speak out, to witness and worship,

for everyone born, the right to be free,

            and God will delight when we are creators

            of justice and joy, compassion and peace:

            yes, God will delight when we are creators

            of justice, justice and joy!

(c) William G. Carter. All rights reserved.

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[1] http://www.businessinsider.com/census-whites-will-become-a-minority-in-the-united-states-by-2043-2012-12

[2] Shirley Erena Murray, “For Everyone Born,” in Glory to God (Louisville: Presbyterian Publishing, 2013). Copied for convenience.

[3] Wendell Berry, The Hidden Wound (San Francisco: Counterpoint Press, 2010) 4.

[4] Martin Luther King, Jr., “I Have a Dream,” A Testament of Hope (New York: HarperCollins, 1991) 219.