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June 23, 2024
by Sara Baron

“Step One: Prepare the Soil” based on Hosea 8:1-7, 10:12-13 and Matthew 13:1-9

In my household we are determined, amateur gardeners. To be fair, we like it that way, we are well aware that there is a whole lot of knowledge out there if we wish to consume it. But mostly we like putting seeds in soil and watching to see if they’ll grow, and putting plants in soil and seeing how they’ll grow.

We’ve learned SOME things along the way. Among them: it is unwise to plant a garden in a place it is hard to water it. It is even more unwise to plant a garden in a place it doesn’t get enough sun. Oh, and also, not getting enough sun isn’t a problem that can be overcome. Let’s see – we’ve learned seedlings can’t be ignored for very long 😉 We’ve learned you CAN have too many tomatoes (but it is still a fun problem), and raspberry bushes grow AMAZINGLY fast – in the sun 😉 We’ve learned that full grown, orange pumpkins can HIDE in high clover. That was fun. This year I learned that I can mess up seeding soil, hopefully I won’t repeat that one.

And, of course, we’ve learned about weeds. Weeds are a funny – thing they’re very localized. Every time I’ve moved in my adult life I’ve had to learn by trial and error which things growing were weeds and which weren’t, and when we moved two years ago – all of 0.8 miles from our last home – we found ourselves fighting some very different invasive species. I’m not terribly fond of using the label weeds lightly – dandelions are a delight after all, but I’m OK with using it for invasive plants. Mostly. OK, I worry even then. God did create us all, even the ones labeled weeds.

But when I think about all I’ve learned about gardening – and heavens all I COULD learn about gardening – I’m also reminded of how radically different growing things is HERE versus in the climate of the Bible. To be fair, I haven’t attempted to grow anything in the Middle East., but I did spend 3 years in Southern California and on our seminary campus we had a Biblical garden because the climates were so similar it was easy to cultivate plants we wouldn’t otherwise know but read about in the Bible.

And Southern California, if you don’t know, is DRY. As a Northeastern-er, it boggled my mind how DRY it was. Much of the populated area is watered, so you see these green lawns that look a lot like the ones here (but take a lot more chemicals to maintain, and are really a terrible use of water…anyway…) but sometimes along a stretch of a road there would be spots that weren’t watered and they’d just be … barren. Like rocks and sand and nothing growing there. And my northeastern brain was just …. shocked? Amazed? Horrified? Mesmerized? I don’t know. It was really weird. I mean, we have raspberry pushes that sprout up in between the concrete blocks of a garden wall, or in mulch barely covering that plastic weed cover stuff. You can’t stop life around here if you TRY. Right? I mean, I’ve used a weed-wacker in the non-existence space between the road and the sidewalk – MANY TIMES.

But in the desert, where there isn’t water, there is just… space.

Which is helpful for me to remember when I hear this parable. Indeed, it is hard enough for things to grow in that climate that they can’t overcome being in rocky ground where roots can’t get down far enough to reach enough water. Plants can’t overcome being in the midst of thorny weeds, it is just too hard to fight for survival.

But oh, the seeds that do get into good soil, the things that they were able to do! Step one – good soil!

Yet, I think, it didn’t just take getting the seeds into good soil – although that part is imperative. It took getting them into good soil, and then getting water to them. It took getting them into good soil and then keeping those thorns from grown into the field. It took tending.

The sower did the first part and WOW, look what happens when seeds fall in the right spot. Seriously, this is why I garden – because I like this part. It is amazing, and wonderful, and also reminds me of the great mysteries within life itself, and the wonder that is life, and the ways that God is more than what we can perceive. We know that seeds need soil, water, and sun, but the something that helps a seed sprout is still a little miracle, every time, one that I imagine makes God smile too.

The growing isn’t done by sowing alone, but the sowing and the spouting is a particularly awe inspiring part. And, as Paul tends to remind us, it can be OK that one person sows and another waters and another tends, each part matters! And I think there is wonder in ALL of it. In each and every step.

Hosea urges the ancient Israelites to pay attention to what they’re planting. To stop plowing wickedness, so they stop reaping injustice. So they can stop eating lies. And instead to sow righteousness, and reap steadfast love. To see the harvest that can come come from sabbath and rest (for the land just like the people), to seek God and God’s goodness and let the kindom come.

Sow the seeds of goodness and wonder, says Hosea.

And watch the miracles unfold, says Matthew.

And then, in our book of modern day prophets, We Cry Justice, we are told to keep on sowing despite it all. To sow hope as an act of faithfulness. To plant peace because of war – because alternatives are needed. To seed love so that we can grow it long enough for it to bear more seeds to grow next time around.

There are a LOT of weeds in our societal garden – thorny ones. There are a lot of hungry birds swooping down to steal the seed. There are plenty of huge rocks, and there are places with too much sun and some with too little and heavens but most of the best soil is being cash-cropped by huge corporations spraying poisonous insecticides onto our food and into our water.

Which, I think, is the 21st century version of what Matthew was talking about anyway!

But God’s abundance made a lot of good soil, plenty of rain, and enough sun that shines on all of us. We can grow our contemporary versions “victory gardens” of peace, hope, and love. Even better, this applies both to the physical gardens some of us tend, and even more so to the metaphorical ones in our beings and our society.

Perhaps this is a good reminder to consider how our lives are being seeded -and with what. And what we are able to do to nurture the seeds we want, and to weed out the ones we don’t. How God is always there to help us tend the goodness within us, any time we’re ready to tend to things with God.

With God, we get to chose to hope, “despite of all the evidence.” We God, we get to pick peace, because God has planted it in our souls. With God, get to share love, because we have been lucky enough to know love.

Dear ones, I really do mean it. I think every seed that grows is a little miracle. Tomato, pepper, eggplant, hope, peace or love. And I’m grateful for our writer this week who said, “Whether we win or lose in the short term, we struggle against the wickedness of immoral policies. We sow righteousness as we plant seeds of organization and leadership and nourish them for times of even greater possibility.”1 That plants seeds in me – of hope, peace, and love. Thanks be to God! Amen

1Daniel Jones “A Hurt and Angry God” in We Cry Justice (Minneapolis, 2021), p. 149.

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“Love” based on Genesis 17:15-22 and Luke 1:39-45

December 4, 2022
by Sara Baron

I’ve
always loved this little interlude in Luke 1, when Mary goes to visit
Elizabeth. I recognize it to be an early Christian creation, aimed
at connecting John the Baptist and Jesus, while putting them in their
correct order, but there were lots of ways that could have been done
and I appreciate this one.

Now,
I’ve always thought of it as … sweet, nurturing, maternal.
Elizabeth is OLD, a la Sarah, but pregnant, and it is astounding and
wonderful, and it seems Elizabeth has waited a life time for this.
From within the story, it seems likely that Mary was struggling, was
sent away for her pregnancy so people at home wouldn’t know, and was
sent to an older cousin who could be trusted to keep her safe. Maybe
even one known to be a little less judgmental than others. Or
perhaps just one known to be able to feed another mouth. Who knows??

But
I love this idea of this older pregnant woman and this younger
pregnant woman spending months side by side, experiencing new things
in their bodies, developing a deeper trust, maybe even discussing
what God was up to around them. It has ended up being a model for me
of the value of retreat, the value of mentors, the value of
connections with others who can hold me up when I’m vulnerable.

I
love this story.

This
week I learned that I’ve missed the majority of it’s power. I need
to give some context warnings here about violence, murder, and sexual
violence. It is always OK to leave, and stop listening when it isn’t
OK to hear.

Elizabeth
speaks a blessing to Mary, it is particularly familiar to those who
have prayed The Hail Mary, which says:

Hail, Mary, full of grace,
the
Lord is with thee.
Blessed art thou amongst women
and
blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of
God,
pray for us sinners,
now and at the hour of our
death.
Amen.

Elizabeth’s
words are, “Blessed are you among women, and blessed is the
fruit of your womb…” (Those are the ones picked up verbatim
in The Hail Mary) “From where does this visit come to me? That the
mother of my sovereign comes to me? Look! As soon as I heard the
sound of your greeting in my ear, the baby in my womb leaped for joy.
Now blessed is she who believed there would be a fulfillment of
these things spoken to her by the Holy One.”

As
Dr. Wilda Gafney says, “Elizabeth’s greeting comes from scriptures
she well could have known: Judges 5:24 and Judith 13:18. They invite
speculation on her contact with them orally or in writing…
Elizabeth’s proximity to the temple and its liturgies and her own
priestly lineage may have increased the likelihood of her literacy.”¹
So, like you do, I looked up Judges 5:24 and Judith 13:18. They may
not be what you’d expect.

The
Judges passage, in context is:

Most blessed of women be
Jael,
   the wife of Heber the Kenite,
   of
tent-dwelling women most blessed.
He asked water and she gave him
milk,
   she brought him curds in a lordly bowl.

She put her hand to the
tent-peg
   and her right hand to the workmen’s
mallet;
she struck Sisera a blow,
   she crushed
his head,
   she shattered and pierced his temple.

He sank, he fell,
   he lay still at her
feet;
at her feet he sank, he fell;
   where he
sank, there he fell dead.

Judith
13:18 is more similar than you might think, “Then Uzziah said to
her, ’O daughter, you are blessed by the Most High God above all
other women on earth, and blessed by the Lord God, who created
the heavens and the earth, who has guided you to cut off the head of
the leader of our enemies.”

This
is… not as cozy as I was thinking. And, I’m thinking for lots of
you, these are not familiar stories and you might not have any idea
whatsoever is going on with the Bible celebrating murder.

So,
let’s at the very least make ourselves a little bit familiar with
the stories of these women to whom Mary is being compared. First
Jael, from the book of Judges. The book of Judges tells some of the
pre-history of the Ancient Nation of Israel, describing a 400 year
period when the tribes mostly functioned on their own, and when there
were outsider attacks, God raised up leaders – called Judges – to
fight them off and protect the people. One such judge was a woman
named Deborah, and she worked with a general named Barak when an
attack came from the Canaanites led by their general Sisera. Deborah
is called a prophetess as well as a judge, and is presented as
capable and impressive.

Her
general Barak is scared because the Sisera and the Canaanites have
more impressive weapons than they do, so he asks Deborah to come with
him into the battle, believing that God would help keep HER safe and
thus keep him safe. Deborah responds that she’ll go, AND that while
he will “win” the glory will not go to him, but to a woman.

So,
the battle happens, the Israelites win, the Canaanites run away, and
the general is running off on his own trying to save his own life.
He come to the tents of the Kenites, likely a metal working or
artisan tribe with neutrality to both parties, particularly the tent
of Heber the Kenite, who is gone, and Jael the Kenite who is present.
Jael invites him in, makes him comfortable, gives him milk, stands
guard while he goes to sleep, and then drives a tent stake into his
head to kill him. When the General Barak comes after him, Jael shows
Barak Sisera’s body.

And
then Deborah and Barak sing a song of praise for the winning of the
battle and Jael’s part in it – which is where we get our verses
from Judges.

So,
Judith. I suspect you are even less likely to know her story, as the
book of Judith is considered part of the Apocrypha (that is,
Protestants don’t consider it part of the Bible). It is a novel,
written a century or two before Jesus, telling the story of Judith
who saves her village from the Assyrian General Holofernes. It is a
pretty good story, and I’m a little bit sorry to give you spoilers,
but my goal is to explain Elizabeth and Mary, so shrug. The
General was attacking Judith’s home town, and the Jews there had
brokered a 5 day peace plan, but the council was hemming and hawing
about what to do, so Judith took things into her own hands. She does
a lot of praying and asking for God’s help, and she dresses up
beautifully, lies to the army to say she is fleeing to the enemy army
for safety, makes it plain to the General that she is game for
seduction, and then when he seeks to do so, plies him with enough
alcohol that he passes out drunk, beheads him with his own sword,
steals his head, goes off with her maid to pray, and instead of
returning to the war camp, goes back to her village to tell them
she’d solved their problem. The town magistrate then speaks the
words we heard earlier, praising her and naming her as having
followed God’s guidance.

Now,
we need to take this one more step, back to Dr. Gafney for an
explanation of Elizabeth’s words, “Both forerunners of this
greeting are associated with bloody violence: Deborah’s war against
the Canaanites and Jael’s execution of Sisera, and an Assyrian siege
and Judith’s execution of Holofernes. Further, both Judith and Jael
are in sexually scandalous situations: attempted rape and assignation
and seduction. Mary’s own pregnancy is scandalous, hinting at sexual
infidelity. Elizabeth’s words provide transgenerational support and
comfort.”

That
is, if you were wondering why Jael would have murdered Sisera when
her people were at peace with him, the assumption underlying the
story is that he had or would attempt to rape her. Deborah ends up
celebrating that she didn’t end up having to seduce the general, but
is is CLEAR that she was going to do what needed to be done to save
her people.

These
women were fierce, to say the least. They were deadly. And, at the
same time, they were vulnerable. Jael was alone her in tent.
Deborah’s people were all at risk of death, and her actions to save
them put her at great risk – and alone in the general’s tent as
well. These women were praised as being “most blessed of women”
and “you are blessed by the Most High God above all other women on
earth.” And they too had scandals. It is as if the scandals don’t
make them less worthy of the praise they received.

It
is as if what happened to Mary need not define her life either. It
is as if whatever the world may be saying about Mary, even if her
life is at risk because of the interpretation of infidelity, she is
being connected to some of the fiercest, most active women in the
Bible in protecting God’s people. It is as if Elizabeth is seeing
her scandal, and giving her a new way to see it. It is as if
Elizabeth’s words wipe away Mary’s shame and give her a new frame of
reference, one that has been repeated millions of times in history,
praising Mary, and her role in God’s plans.

Friends,
in a world that defines people by their scandals, a world that locks
people up for their worst moments (or presumed worst moments), a
world that cuts people of for mistakes, a world that remembers even
misspoken words – let us be Elizabeths. Let us see, and have the
power to reframe the shame people hold. Let us wipe away shame to
make room for love. Let us see the whole person, even the hero, in
the broken one. Let us remember the stories of the HUMANITY of God’s
people in the Bible, and make space for HUMANITY in each other and in
ourselves. Let us be Elizabeths, wiping away shame to make space for
love. Amen

1Wilda
Gafney, A Women’s Lectionary for the Whole Church
(New York, NY: Church Publishing Incorporated, 2021), page 7.

December 4, 2022

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
Pronouns: she/her/hers
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

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“Are We Lost?” based on Luke 15:1-10

September 11, 2022
by Sara Baron

In
simpler times I have heard the parables of the lost coin and the lost
sheep in simpler ways. One can take the perspective of the 99 sheep
or the 9 coins and be rather irked at the ways the 1 is celebrated.
One can take the perspective of the seeker, and join in the joy of
finding the one. One can take the perspective of the outside
observer and wonder if leaving 99 sheep unattended is really the best
way to move towards having 100 sheep, or if throwing a party worth
more than the found coin is the best use of money.

Of
course, there is the most obvious option of taking the perspective of
the lost sheep and being grateful for the shepherd who comes looking
and rescues one from peril (or perhaps pulls you out of a great
tasting meadow, who knows?) Identifying with the sheep is a little
easier than the coin, but nevertheless, the awareness that when we’re
lost we need help is an easy one to turn to.

These
times, beloveds, are not simple times.

In
this time when I read the story of the lost sheep and the lost coin I
think to myself, “are we lost or found?” and I find that the
answer is “I don’t know.” Or, more honestly, the answer is “Yes,
we are lost. Yes, we are found. Yes.”

I
remember preaching in 2016 about the articles I was seeing about how
the 2016 election cycle was doing heavy damage to our country’s
mental health, and therapists were urging people to engage in breaks
from the news, in meditation, in breathing exercises. They were
worried about the stress destabilizing us individually and
collectively. I remember seeing what they were talking about, in
myself and in this church. Tempers were shorter, nuance got lost,
there was more right/wrong and us/them thinking. Schenectady Clergy
Against Hate grew out of that the time, because of the radical
increase in hate crimes.

Here
is the bad news. At this point I think of 2016 as a simpler time.

Sure,
there were oodles of stress. Sure I saw myself, others, and the
church community get worse at basic functioning. Sure, The United
Methodist Church was a dumpster fire. Sure, polarization was at all
time highs. But, that level of communal chronic stress was at that
point relatively new. (We didn’t know it then.)

For
me, the Trump presidency was a daily kick in the gut, or more
specifically in every value I hold dear. And, because I’m not
actually interested in dismissing people because they think
differently from me, I’m aware that for those whose values were
upheld by the Trump presidency, the squeals of horror and outrage
about everything he did ALSO shook them to the core. And, let us
never forget, that foreign adversaries have taken advantage of
differences between us to further polarization, because it benefits
THEM for us to have more HATE in our society.

So,
the stress of the election didn’t settle down. Things kept getting
worse. Then there was the 2019 General Conference of The United
Methodist Church when our denomination doubled down on homophobia and
it became clear that our church at large is not centered in the love
of God. That was a blow, at least to me.

Then
the COVID pandemic began, and we’re sure sick of talking about it,
not to mention living it, I know. But it is relevant here. The
pandemic shook every single part of our society and our lives. And
nothing is the same.

And
quite often we HATE that. Fine, quite often I hate that. It is
disconcerting. It is depressing. It is overwhelming. And then
there are the STILL present challenges of determining where the right
balances are between risks of infecting others with a serious illness
and risks of disconnection and loneliness (which itself can also be
deadly), and the simple deciding is exhausting.

The
stress level has been rising since 2016, sometimes just a slow steady
beat upwards, sometimes in leaps. There are PHYSIOLOGICAL facts
about stress. It makes us less creative. It makes us less
compassionate. It pushes us into black and white thinking. It leads
us into in-group thinking, and making enemies of others. It makes us
selfish.

None
of which look anything like following Jesus. Right?

That’s
a little squirmy for me. That the impacts of stress impede the
capacity to follow Jesus. Because I don’t really get to control
the world and the stresses it throws at me, nor at us. All
of which gets me around to why I think the answer is “yes, we’re
lost.”

But
perhaps you’d like to hear why I think the answer is ALSO, “yes,
we’re found?”

The
starting and ending point of “we’re found’ are quite simple: I do
not believe it is possible to wander away from God. Or, at least, it
is not possible to wander beyond the reaches of God’s love. And, as
God is everywhere, anywhere we are is with God, and God knows where
we are, so we are found. (By God.)

But,
in case that isn’t actually enough for you (although, it is rather a
lot), I’d like to point out what you are doing RIGHT NOW. You are
listening to a sermon. Now, I don’t know all of your personal
reasons for why you do that, but I know some things. I know you have
lots of other things you could be doing, and when you do this you are
making a choice. There seems to be strong evidence that you would
listen to a sermon because you are interested in what makes a good
life and/or in how to live a Godly life and/or in considering how to
get from the world as it is to the world as God would have it be. It
could be you are looking for reasons for hope, or looking for
analysis of what’s going on, or to make meaning of the world, or to
make meaning of life, or maybe you are mostly doing this because
other people you like also do this and you want to connect with them.

Those,
dear ones, are really beautiful reasons to do a thing.

I
remain shocked that this thing we know as church exists. Hear me
out! So, a bunch of people connect with each other and are connected
by their shared commitment to God and living as followers of Jesus.
So they create spaces to work together and worship together. They
give significant gifts of time to caring for the needs of the church
and the community, to learning together and playing together and
doing important things together.

Then,
and this is the one that keeps on shocking me, they give MONEY to the
church. Enough to PAY STAFF even (AND take care of the building,
another miracle). Staff to help take care of the resources (sexton,
building), staff to take care of the community (breakfast cook),
staff to take care of the communication and connections
(administrative assistant), and even staff to take the time to listen
to the world and the Bible and the people and try to help make sense
of things (pastor.)

I
am amazed that you all do this. It is INSANE.

You
realize how much time, energy, money, and frustration you’ve given to
this place right? When people say “church family” they may in
fact be reflecting that some of the demands family puts on our lives
is similar to the demands church puts on their lives.

But
this is also GOOD NEWS. Because in the midst of this world, people
are giving of themselves in hope that what we do together is part of
building better lives and a better world. Lives are changed here, by
friendship, by theology, by study, by singing, by hope. We are more
together than we could ever be apart.

And
even now, even when everything is different, even when showing up is
in multiple mediums and often feels SO strange compared to what we
knew in the past – even now, you all keep on caring enough to
listen, to try, to work towards good. And that’s about as “found”
as I can imagine existing. I am, quite honestly, profoundly moved
that you exist and keep on keeping on.

There
is a final piece to this though. It isn’t just that we are lost and
we are found, as two separate pieces. It is also that we are lost
and found, both at the same time, and that has its own truth. This
week I got an email from a clergy coach who talked about this, and
while I want to share everything Rev. Lauren Stephens-Reed said, I’m
condensing to this:

leading
innovation is about getting people to co-create the future with you.
This
kind of approach is warranted when your purpose is clear but the
future is not. Is there any better descriptor of – any greater need
in – this time in the Church, in the world?

I
do believe our purpose is clear. We are co-creating the kindom of
God with God. We work together to promote the idea that the kindom
and its values are important, to help each other learn in order to
build the kindom, and to help each other live its values. We don’t
know everything, but we do know that some of the prime values of the
kindom are love, justice, compassion, and inclusion, so we work on
those. We are going it TOGETHER because we believe we are more
together than apart.

So,
we don’t know how to get to the future.

That’s
OK.

God
does, and God will lead us, TOGETHER.

We
are lost dear ones, and we are found, dear ones. And it is hard but
it is OK. Thanks be to God. Amen

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
Pronouns: she/her/hers
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

September 11, 2022

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“Love” based on Psalm 90:1-6, 13-17 and Matthew 22:34-46

October 25, 2020
by Sara Baron

I’ll
admit it. I haven’t been thinking much about the long game. I’m
very much in the present and the near future… the time frame
between NOW and the “end” of the pandemic (whatever that means)
and maybe the first few weeks to months afterwards. Part of this is
the depth of unknowing – what will life look like “after”?
What does “after” mean? When will “after” come, and how?

But
also, I think I haven’t been thinking about the long game because the
present and the near future are overwhelming and I sort of forgot
that there IS a long game. That is, until I read the Psalm and it
felt like standing in a big field in the middle of no where watching
the stars come out at night. (I forgot about that too. There are
too many lights in the city, and travel is too hard with a pandemic
and a baby.)

The
Psalmist says to God, “For a thousand years in your sight are like
yesterday when it is past, or like a watch in the night.” And it
is perspective, like seeing how SMALL we are in comparison to the
night sky, except in this case even better because the time warp
we’ve been in since March (or longer) is put in perspective too.

This
too shall pass.

It
is incomprehensibly bad, and incredibly hard, and not to be
trivialized.

But,
this too shall pass.

There
still IS a long game out there, and God is still playing it.

That
helps me breathe a little deeper.

God
is still working on the kin-dom, because God never stops working on
the kin-dom. Despite all the intersecting crises of this moment, God
keeps working towards a world of abundance, of fair distribution, of
love. And God WILL WIN, no matter the set back.

In
the midst of this remembering to breathe a little deeper and take
some of my fears for the moment and remember that God is playing a
long game, Jenna posted this image on Facebook of my very favorite
place on earth.

This
image also helps me feel the way the Psalm does, with “For a
thousand years in your sight are like yesterday when it is past, or
like a watch in the night.” It puts my fears, as well as my
frustrations and my hopes, into context. There is so much beauty and
there is so much peace, EVEN NOW.

The
Gospel also serves as a much needed reminder speaking into these
difficult days. The teaching here isn’t unique to Jesus, or to
Christianity. Rather it is near universal in the world’s religions.
You may know the story of two great Rabbis, Shammai and Hillel in the
century before Jesus:

One famous account in the
Talmud (Shabbat 31a) tells about a gentile who wanted to convert to
Judaism. This happened not infrequently, and this individual stated
that he would accept Judaism only if a rabbi would teach him the
entire Torah while he, the prospective convert, stood on one foot.
First he went to Shammai, who, insulted by this ridiculous request,
threw him out of the house. The man did not give up and went to
Hillel. This gentle sage accepted the challenge, and said:

“What
is hateful to you, do not do to your neighbor. That is the whole
Torah; the rest is the explanation of this—go and study it!”¹

This
is the key to a life of faith then: Love.

Nothing
more or less.

Nothing
complicated.

Love.

Loving
God and neighbors. We can break it down, or expound on it, but in
the end it is just love. There is plenty of commentary on what it
means, which is good because it is more challenging than it sounds.

One
piece of commentary that has been most meaningful to me comes from
the Buddhist tradition. From Buddhism, have learned that
loving-kindness flows from compassion, and compassion HAS TO start
with yourself. Then it can flow to a loved one, and then loved ones,
and then known ones, and then unknown ones.

Because
most people I know, myself included, aren’t actually all that good at
self-compassion, THIS is my suggestion for you this week: once every
day find a way you can be more compassionate to yourself, that is to
treat yourself with loving-kindness.

As
this may seem strange, let me make it a bit more concrete:

If
your self-narrative says, “Self, you are so lazy, there is so much
to do, get up and DO IT” self compassion may sound like, “Self,
you seem warn down. Clearly you need a few moments before anything
else is asked of you. What might make those moments more
refreshing?”

or…

If
your self-narrative says, “Self, you were really mean to that
person you spoke to, you are a failure at basic human dignity.”
self-compassion may sound like, “Self, that went really poorly
didn’t it? I know I meant to do better, and I didn’t. Let’s look at
what went wrong, and see if we can find a turning point for next
time.”

or….

If
your self-narrative says, “Self, for pete’s sake, stop doom
scrolling! What is wrong with you, you know better!” self
compassion may sound like, “Self, it is a scary time and I know you
are looking for answers and hope. However, refreshing the news or
scrolling social media doesn’t have it, does it. It would be nice to
feel like there is more control in the world, but alas, my power is
only so big. What do I have control over that I could substitute?
Hydration? Taking a nap? Deep breathes? A walk? Let’s find
another way to respond to anxiety that helps more!”

That
sort of thing. This week, I hope you will do this once a day! And,
if you are superbly good at this (wow! Go you!) then you can try
having compassion for ONE other loved one a day too.

It
is funny, but loving our neighbors starts with loving ourselves. And
compassion for the world starts with letting God’s compassion reign
in our hearts.

So,
dear ones, go and love.

Amen

1 https://www.chabad.org/library/article_cdo/aid/689306/jewish/On-One-Foot.htm

October 25, 2020

Sermons

“Sent” based on Isaiah 6:1-8 and John 3:1-17

May 27, 2018February 15, 2020
by Sara Baron

Rev. Sara E. BaronFirst United Methodist Church of Schenectady603 State St. Schenectady, NY 12305Pronouns: she/her/hershttp://fumcschenectady.org/When
I was 7, my friend Becca was in a church that focused on “being
saved.” As far as I understood it, “being saved” involved
taking a teacher from her Sunday School into the church library,
proclaiming Jesus Christ as Lord and Savior, and praying a specific
prayer. This, apparently, was not to be done too early or one might
not believe it with one’s whole heart, but should be done as soon
as possible so as to ensure eternal salvation.

Becca
was very excited that she had been saved and frequently asked me if I
had been. I always answered no. This answer always resulted in a
long lecture about why I should “be saved.” The lecture, in
turn, irritated me. One day I had a brilliant revelation… although
I had never “been saved” in Becca’s definition, I believed that
Jesus loved me just as I was. I didn’t think that there were
specific hoops to jump through in order for God to accept me. So,
the next time Becca asked me if I was saved I said yes! I wasn’t
saved in her world view, but I was in mine.

Becca’s
understanding of being saved is a part of our Christian tradition.
So was mine. In the years since, my perspective has gained more
knowledge and nuance. I now know that salvation is about God’s work
towards healing and wholeness in the world. I’ve come to believe
that God desires “salvation for all of creation” which isn’t
about afterlife at all, but about the kindom coming to earth. I’ve
also learned a lot more about how things were in Jesus’ day. Still,
as a whole, I’m at a peace with my 7 year old decision to answer as I
did.

In
the time of Jesus, most people believed that when you died, you
ceased to exist – from dust to dust in those days meant no
afterlife and no eternal soul. In the Greeco-Roman religion that was
dominate in the lands that surrounded Jesus, the gods
were immortal – and people became immortal only when they were
promoted to god-status because of an extraordinary life. The
Sadducees, who were the ruling party in Judaism, utterly denied the
possibility of afterlife. Neither in Jesus’ immediate community
nor in his world at large was afterlife considered a real
possibility.

Early
Christianity was novel in that its followers believed that they could
become immortal. Or, to name it in the Greco-Roman context, the
followers of Jesus all became “little gods”. They were immortal,
something true only of gods and goddesses. This was a very strong
statement – people who followed Jesus became like the gods of the
world that surrounded them!

Today,
many people consider heaven and hell to be contrasting opposites. At
that time, the alternative to joyful eternal live was not hell. It
was “perishing.” That is, if you followed Jesus, you gained
eternal life. If you didn’t follow Jesus, you ceased to exist at
the end of your life. That’s where this passage ends… with the
well known John 3:16-17. “‘For God so loved the world that he
gave his only Son, so that everyone who believes in him may not
perish but may have eternal life. Indeed, God did not
send the Son into the world to condemn the world, but in order that
the world might be saved through him.”

Thus,
the claim is made that those who believe in Jesus will gain eternal
life. My 7-year old friend Becca believed that there were specific
rules to guide what constituted “belief in Jesus.”
Understandings of afterlife have developed since the time of Jesus,
nothing stays stagnant! Early Christianity opened the door to eternal
life – instead of saying that only “gods” could live forever,
there was an affirmation of common people and our value.

While
are are thinking about that, let’s look more closely at the beginning
of this text. Nicodemus is named as a Pharisee, a group that gained
most of its power after the destruction of the Second Temple in 70
BCE, and a group that was open to afterlife in some form or another.
(Not the way people today think of it though.) Nicodemus, as a
Pharisee, being in power at the time of Jesus is exactly the kind of
historically questionable stuff that reminds us to take John
metaphorically.. Anyway, according to John, this guy comes to Jesus
… at night. Why at night? So he couldn’t be seen! Its really
kind of a funny story, even to start out… we have one of the
highest ranking officials in Israel sneaking around under the cloak
of darkness in order to meet with Jesus.

He
gets to Jesus and starts the conversation by complimenting him.
Unfortunately for Nicodemus, he isn’t as smart as he thinks he is.
He doesn’t “get it.” He ALMOST “gets it.” He wants to
learn from Jesus, which is why he has come to Jesus. But he is still
afraid of what others will think of him or do to him, and that’s
why he comes at night. In addition, he bases his faith on “signs.”
That is, he thinks Jesus is connected to God because Jesus is able
to perform miracles. Believing in Jesus because of his miracles is a
BIG no-no in the Gospel of John. The faithful are supposed to
believe because they believe, not because of the powers that Jesus
has to do miracles. So Nicodemus says, “Teacher, we know that you
come from God because of what you can do…” And right there, as
John tells it, Jesus knows that Nicodemus wasn’t convinced to
follow him fully, yet.

Jesus
begins to teach… and he says… LISTEN CAREFULLY!…he says “No
one can see the kingdom of God without being born from above.”
And Nicodemus says, “How can anyone be born again
after having grown old?” Did you hear that?

Jesus
says “born from above” and Nicodemus says “born again.” How
did he confuse that? Well, he wasn’t that ridiculous actually…
in Greek the word for “again” and “from above” is the same
word. Jesus is talking about the deep meaning of being born from
above, which is “from God”¹
and Nicodemus is understanding the superficial meaning – born
again. Nicodemus is being presented as foolish, or at least because
he didn’t have full faith he was too foolish to understand Jesus.
The image of a grown man re-entering the womb is meant to be funny.
It is meant to be as ridiculous as it sounds, because it is making
fun of the misunderstanding. Being born again is NOT AT ALL what
Jesus is talking about. Being born again is the MISUNDERSTANDING
that Nicodemus pulls out.

Being
born “from above” is having a spiritual birth. That could be
seen as something that all people have – as all people ahave
spirits – or as an eye-opening event that occurs when individuals
connect with God. It would make some sense, given the rest of Jesus’
teaching to think of being born “from above” as being connected
to God and therefore committed to building the kindom. Being born
from above is to live as God would have a person live, to share love,
to exude compassion, to see a better world. To be born from above,
then, is to live the prayer, “your kingdom come on earth as it is
in heaven.”

This
is a Gospel reading with many opportunities for misunderstanding. It
is one I am tempted to avoid, simply to not have to deal with them.
However, being informed about our scriptures and how they has been
used to do harm, and what they actually mean is part of what we need
to know to bring healing. Luckily, this passage has a lot of gems as
well as a history of being used badly. Verse 8 reads, The
wind blows where it chooses, and you hear the sound of it, but you do
not know where it comes from or where it goes. So it is with
everyone who is born of the Spirit.
There is a double meaning here – the wind is at once the Wind and
the Spirit of God. We do not know the beginning of the wind or of
God, but we are able to watch what the Spirit of God does in the
world. This is one of my favorite descriptors of the Spirit. If the
Spirit is truly the Spirit of Love (I think that’s fair) then it
reminds us that the demands of love can take us in rather unexpected
directions!Some
of the ancients thought of the wind as God’s breath.²
I suspect some of us moderns do too, at least in particular moments.
It has times when it is a potent metaphor.

The
passage continues though, in a rather weird turn. As another
commentator puts it, “The overlap of
crucifixion and exaltation conveyed by v. 14 is crucial to Johannine
soteriology because the Fourth Evangelist understands Jesus’s
crucifixion, resurrection, and ascension as one continuous event.”³
So, when the metaphor is drawn to “lifting up” it isn’t just
about Jesus’ death but about the end of his life and the beginning of
the life of the believers as the Body of Christ. (If you don’t know
the Moses reference, I promise, you don’t want to. It won’t help.)

Finally,
this text turns to one of the more abused verses in the Bible. It
is actually good news, no matter how it has been used to abuse others
in Bible bashing. The
good news is: “God loves the world SO MUCH that God
seeks to heal it in every way God can.”
In the words of a wise commentator,
“what if we are all called to “join in the creation of a
community in which God’s love was regarded as not being in short
supply, open only to those who have seen and confessed Jesus as the
Christ, but rather as poured out upon the entire world?”⁴

Taken
in continuity with John 3:17, “Indeed,
God did not send the Son into the world to condemn the world, but in
order that the world might be saved through him,” while remembering
that the first meaning in the Bible of salvation is healing, we get
to: “God loves the world SO MUCH
that…that God keeps moving creation to wholeness AND God pushes
and prods us in hope that we’ll learn deeper love. Nothing can
separate us from the love of God… because God loves the world THAT
much.”

Do
you ever wonder what it means to say that “God loves the world”?
It is startlingly unequivocal. It isn’t, “God loves the good
people.” Or, “God loves it when things are going right.” It
isn’t even, “God loves the world, but hates the brokenness.”
John 3:16 claims God loves the world. God gives gifts to the world.
God seeks healing and wholeness for the world. And the world isn’t
just humanity, it is all of creation.

God
LOVES the world.

For
me, that’s a bit of a relief. It reminds me that God’s love isn’t
contingent on us getting it right, love is already a part of it all.
It is a reminder that we can’t mess it up. Love is the starting
point of all creation, it has a power nothing else can match. For
me, at least, gratitude for this reality is what motivates me to work
with God for the building of the kindom. But it starts with love.
God loves the world. Unlike my childhood friend, I think there is a
full stop there, no conditions.

God
loves the world and all the beings in it. As. They. Are.
Salvation is a gift God willingly offers to us all.

Thanks
be to God. Amen

1Ernst
Haenchen John 1: A Commentary on the Gospel of John, Chapters 1-6
(Hermeneia: a Critical and Historical Commentary on the Bible) (Vol
1) (Philadelphia: Fortress
Press, January 1, 1988).

2
Raymond E. Brown Gospel According
to John.
Anchor Bible. (Garden City, NY: Doubleday, 1966-70.)

3
Gail R.O’Day, “The Gospel of John: Introduction, Comentary,
and Reflections.” In New
Interpreter’s Bible,
vol. 9. (Nashville: Abingdon Press, 1995).

4Ibid.

Rev. Sara E. Baron

First United Methodist Church of Schenectady

603 State St. Schenectady, NY 12305

Pronouns: she/her/hers

http://fumcschenectady.org/

Sermons

“Perplexing” based on Acts 2:1-18 and John 20:19-23

June 4, 2017February 15, 2020
by Sara Baron

Drew,
today’s confirmand, planned this worship service. He had a lot of
leeway. I was surprised at how little of it he used, and how
intentional he was in the decisions he did make. Drew likes worship
the way we usually do it, but there were some tweaks. Please
pay attention to the labeling of the music at the beginning and end
of worship 😉

Some
of the leeway Drew had was in picking the scriptures for today. He
asked what was traditionally read on this day and we read together
the Pentecost texts from the Revised Common Lectionary, year A.
After questions about the texts themselves, he decided that we should
read the two different versions of the Pentecost story from Acts and
John. When we discussed the sermon he suggested that I compare and
contrast the stories, and then pull out the meaning that is in both
of them for all of us.

I
like this young man’s idea of a sermon 😉

The
Christian liturgical calendar follows the Luke-Acts narrative about
Pentecost, placing it 50 days after Easter. The Greek ordinal number
for 50? Pentecosto. Pentecost was a part of the Jewish Celebration
of Booths (sometimes called Tabernacle), celebrated 50 days after the
Passover, and was a harvest festival. Luke’s placement of the coming
of the Holy Spirit on Pentecost is saturated with meaning. The
harvest festival becomes a harvest of new Jesus followers. The
harvest festival was celebration of the bounty as a sign of of God’s
care for the people, and Luke reimagines it as a celebration of God’s
care for the people through the sending of the Holy Spirit.

It
is on this basis that Christianity celebrates the Season of Easter
for 50 days, starting on Easter Sunday and culminating in Pentecost.
We do it because Luke and Acts tell us that the gift of the Spirit
came 50 days later.

John,
however, disagrees. Neither Matthew nor Mark present any version of
this story, so the debate is simply between Luke-Acts and John. (Ah,
I should explain my language. Luke and Acts are written by the same
person and meant to be parts 1 &2 of the same book, however the
order of the New Testament messes this up.) John’s gospel places the
gift of the Holy Spirit on Easter evening. We may sometimes gloss
over this story, because it gets used as an opening to the story
about Thomas, who wasn’t there when the Spirit was given. The story
is less often heard standing alone, and it didn’t get prime attention
in the creation of the Christian calendar, which prefers Luke’s
version.

The
stories are VERY different. Luke-Acts takes place in the morning, a
fact we are reminded of because Jesus’ followers are again being
accused of being drunk. John’s version takes place at night.
Luke-Acts’s version happens in public, others see the impact of the
Spirit, and they hear the preaching, and many are converted. John’s
version involves a large group of disciples as well, but without an
audience. There is more FUSS in Luke-Act’s version, more description
of the event, more of a miraculous feel. John’s version is
relatively quiet. It mostly focuses on Jesus speaking.

In
Luke-Acts, the crowd responds to the disciples speak. It says they
were amazed, bewildered, and perplexed. The movement of the Spirit
and its impact seemed startling, and not in particularly comfortable
ways. The Spirit is known to blow as she will, and that often makes
people uncomfortable.

(An
aside: the last time I read about the Spirit, the Bible translation
I read from referred to the Spirit with feminine pronouns. Afterward
I was asked about it, and had the chance to share the fact that the
Spirit’s pronouns in Hebrew are feminine, and some translators follow
the Hebrew, despite the fact that in Greek the Spirit is gender
neutral and in Latin the Spirit is masculine. Since the Creator most
often gets male pronouns in the Bible, I also tend to want to follow
the Hebrew pronouns for the sake of balance within our conceptions of
God.)

In
both texts the Spirit comes to the Body as a WHOLE. The Spirit is
NOT received by one person, but instead by many. In Luke-Acts, given
that the occurrence is during a Jewish pilgrimage festival, faithful
Jews had filled the city to be witnesses, but the people in the house
together all receive the gift together.

The
writer in the New Interpreter’s Bible, has a fantastic comment on the
fact that the faithful Jews from around the diaspora took note that
the Galilean men were speaking to them in their languages. They
could still tell that the men were Galilean, including by their
speech. Robert Wall says, “The language of the Spirit is not
communicated with perfect or heavenly diction, free from the marks of
human identity; it is the language of particular human groups, spoken
in their idiom. God works in collaboration with real people –
people who are filled with the Spirit to work on God’s behalf in
their own world.”¹
I rather love that idea. The Spirit moved, and certainly in
unexpected ways, but still worked within the people as they were,
including with their existent accents!

Now,
likely because of the tradition doing so, I associate the story in
Acts as the normative Pentecost story, which means that I’m intrigued
by the version in John. As previously mentioned, it also involves
the Spirit coming to a group of Jesus followers, it was likely NOT
just the 12 because John doesn’t tend to think in terms of just the
12 and he didn’t designate them as such. A group of followers were
simply gathered, and they had an experience of the Risen Christ,
which IMMEDIATELY involved receiving the gift of the Spirit.

Jesus
speaks in five sentences, and two of them are saying “Peace be with
you.” This is a particularly apt greeting for the frightened
followers who had fearfully locked themselves into an upstairs room –
after hearing the women’s Easter story! The double naming of peace
both sounds like a traditional greeting imbued with God AND serves as
a reminder that fear need not define their lives. Those faithful
disciples were going to face significant persecution in coming days
and years, but Jesus, God, AND the Spirit were calling them to do so
in a different way, with the Peace of God within them.

In
this version the gift of the Spirit is the gift given so that the
followers of Jesus can continue his work, they become HIM and are
empowered to do as he had done. He was sent, so they are sent. He
breaths on them as God has breathed on the first humans in Genesis.
A new life is beginning, one that is defined by peace.

Now,
I have never much liked the LAST line of this passage, John 20:23,
which has Jesus saying, “If
you forgive the sins of any, they are forgiven them; if you retain
the sins of any, they are retained.“ My objections aren’t
particularly deep. I j shy away from sin language, as I’ve too often
seen it lead to guilt and shame rather than to a free and abundant
life of peace and joy with God.

However,
Gail O’Day’s commentary on John (also in the New Interpreter’s Bible)
fixed a lot of problems for me, and made me rather glad that line was
included. She says that, “In John, sin
is a theological failing,
not a moral or behavioral transgression (in contrast to Matt. 18:18).
To have sin is to be blind to the revelation of God in Jesus.”²
Furthermore, given this understanding, “The forgiveness of sins
must be understood as a Spirit-empowered mission of continuing Jesus’
work in the world.”³
And, finally, this work is the work of the community, and never one
person alone.

So,
let me see if I can remake those words so they fit with O’Day’s
insights. But maybe first, you should
know that Gail O’Day is Dean
and Professor of New Testament and Preaching at Wake Forest
School of Divinity, and was previously professor of homeletics at
Candler school of Theology at Emory. She’s an amazing scholar, and
especially well respected as a scholar of the Gospel of John.
Following her insights, it would be as if Jesus said, “If you work
together to help people see God at work in the world, they will be
free from their fears and able to live in peace with you. If you
leave people in the fear they already know, there they will stay,
without the blessings that you now live with.”

In
O’Day’s reflections on this text, she continually turns back to John
14-17, which is called the Farewell Discourse. Within it are the
defining words, in John 15:12, “ ‘This
is my commandment, that you love one another as I have loved you.”
O’Day reflects on the continuity between the passages, “By loving
one another as Jesus loves, the faith community reveals God to the
world”⁴
Thus, the seemingly problematic line that the institutional church
has often used to claim authority over people’s lives and access to
forgiveness is really
about
inviting the followers of Christ to share God’s love, and in doing so
to show other people the possibility of living life in peace, love,
joy, and freedom from fear.

Perhaps
it isn’t so perplexing after all. Perhaps the story of Pentecost is
the story we already know: God calls us to love one another and be
examples of the gracious and abundant love of God in the world. And
that can change everything, because it is the completion of the
Easter narrative – no matter when it happened ;). Thanks be to God
for the opportunity we have to extend love into the world. Amen

1Robert
W. Wall, New Interpreter’s Bible Volume X: Acts Leander E. Keck editorial board convener (Nashville: Abingdon Press,
2002) 58.

2Gail
O’Day, New Interpreter’s Bible Volume IX: John, Leander
E. Keck editorial board convener (Nashville: Abingdon Press,1995)
847.

3O’Day,
847

4New
Interpreter’s Bible, John, 848.

Rev. Sara E. Baron

First United Methodist Church of Schenectady

603 State St. Schenectady, NY 12305

Pronouns: she/her/hers

http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

Sermons

“Rainbow Connection” based on Revelation 21:1-6 and John 13:33-35

April 24, 2016February 15, 2020
by Sara Baron

“Why are there so many songs about rainbows, and what’s on the other side?” “What’s so amazing that keeps us star-gazing, and what do you think we might see?”¹ Or, in another voice (one that is not Kermit the Frog), “Imagine there’s no countries, it isn’t hard to do, nothing to kill or die for, and no religion too. Imagine all the people, living life in peace…” “Imagine no possessions, I wonder if you can, no need for greed or hunger, a brotherhood of man. Imagine all the people, sharing all the world…”² Or, in another voice (one that isn’t John Lennon), “We will work with each other, we will work side by side, and we’ll guard each one’s dignity and save each one’s pride.”³

Or, in yet another voice, one attributed to God and one that likely formed the basis for the reading from Revelation today, from Isaiah 65:17-19

For I am about to create new heavens and a new earth;
the former things shall not be remembered or come to mind.
But be glad and rejoice for ever in what I am creating;
for I am about to create Jerusalem as a joy, and its people as a delight.
I will rejoice in Jerusalem, and delight in my people;
no more shall the sound of weeping be heard in it, or the cry of distress.

The strange text of Revelation is generally obscure. It was written in code so that if it was found by the wrong people, it wouldn’t be understood. In this case the “wrong people” were those who wanted to destroy the early Christian community. The issue is that we don’t really have the code. However, the last two chapters break out of the clouds a little bit, and it becomes clear that the author is yet another dreamer. Granted, he hasn’t been writing about rainbows, nor star gazing, but by the end he writing about hope, faith, and love as convincingly as third Isaiah. (Which, in case you didn’t know, is as high of a compliment as I can give.)

Our brief passage today is jam packed with imagery. There is a new city, a new Jerusalem. Heaven and earth as we know them have “passed away” and this is the new creation. The sea is no more. That’s significant in two ways. First, in Hebrew lore, the sea was the epitome of chaos, and the fear that comes from it. Secondly, in the ancient world, the sea was what separated people from another. It is as if all the continents came back together again. So the lack of sea means there is nothing to fear and nothing that separates people from each other!

God chooses to live WITH the people. “The home of God is among mortals.”(21:3). That is, there is no separation between God and people either. And, within the vastness of the created universe, this dreamer proposes that there is no where God would rather be than among the people! With God’s presence, there is no death, there is no sadness, there is no pain. And when there is thirst, God’s one self quenches it.

This is really interesting imagery. It isn’t a image of heaven. It could be an image of heaven come to earth, that makes some sense, or they may be combined into one thing. It proposes a sanctity of life itself, of humanity, of earthiness and fleshiness and of cities! (As commentators point out, the Bibles starts in a garden but ends in a city – a really big city, as it turns out.) Much of Christianity has been other-worldly focused, but both the hope-texts in Isaiah and this hope-text part of Revelation suggest that God is at work creating the WORLD as God wants it to be, not just waiting around for us to die in order to give us abundant life.

That’s something that REALLY matters to me. I believe that God is at work in the world, still creating, still moving the world into what it can be, and is now working WITH us on that. I believe that the life of Jesus was part of that creative energy, and the work of his followers is to be attentive to co-creating the world as it can be with God. His message was that this work is POSSIBLE, and that it is NEAR, that we can reach it. I deeply believe that the purpose of life as a follower of Jesus is to help form the world into what it can be. This is one of the most important pieces of my faith.

Another of the most important pieces of my faith is that God loves each and every person AS WE ARE. We are already enough for God. I don’t deny human brokenness, nor the need for healing and change. I simply believe that it is not a barrier to God’s love, and that even in brokenness and sickness God still sees us as enough. Because I believe God loves ALL of us, I believe how we treat each other matters in the deepest parts of the universe. When we hurt each other, we hurt God. When we exclude each other, we exclude God. When we fail to love each other – or ourselves – we limit our capacity to love God.

My biggest question coming into this sermon was “Why is this commandment to love each other called ‘new’?” You might even have noticed that I put this in the bulletin as my sermon title, but I’ve since gotten over that. My issue is that the commandant is very old. It is in the Torah. It is one of the foundations of the entire YHWH tradition. Every Jewish person ever has known it. Worse yet, this version is a bit tame! While the rest of the Gospels give some version of “love your neighbor as yourself” which reflect the original law, this text says simply to love each other. It is an insider commandment, which is (still difficult but…) way easier!!

I finally found an article by a Jesuit named Jack Mahoney on a website called “Thinking Faith” that did some justice to the question. Father Mahoney points out that, “One of the purposes for which the Gospel of John seems to have been was written was to attempt to resolve painful divisions which existed within the Johannine community (as we see in the First Letter of John). The evangelist therefore may have Jesus here exhorting all his future disciples to mediate his continuing love to one another after he has gone, and so maintain the unity he will pray for earnestly.” That is, this is a pretty practical suggestion! The love ONE ANOTHER bit is being said because they weren’t succeeding at it. It also suggests that the love we show is a partial expression of the holy love that exists for each person. That is, ‘John in his gospel and his letters (as their author or their source) writes so repeatedly of the need for mutual love and unity among the disciples of Jesus, that it seems likely that these virtues were notably lacking in John’s Church”.⁴So, it wasn’t “new” but it needed attention.

If we are meant to love each other – and our neighbors in all places – and if we are meant to co-create the world as it can be with God, that leads us to significant questions about HOW that work is best done. Within communities of faith, there are vast and abundant differences about what that means.

In particular, The United Methodist Church is a broad umbrella, and we have some striking differences of opinion about how God would like the world to look and what love looks like in the world. On May 10^th our every-four-years international gathering, General Conference, starts. It is the only body that can speak for The United Methodist Church and make adaptations to our rules.

There is a fantastic Coalition called the Love Your Neighbor Coalition which is the combined effort of the Methodist Federation for Social Action, 4 groups working on LGBT inclusion, the 5 racial ethnic caucus groups in the United Methodist Church, a new environmental group called “Fossil Free UMC”, UM Association of Ministers with Disabilities, and the Western Methodist Justice Movement. (If you want to know more, grab a copy of my sermon, they’re all listed in the footnotes.)⁵ Although I love the name “Love Your Neighbor” it has also occurred to me that it could be called “The Rainbow Connection.” The views and perspectives are different, but the Coalition works towards inclusion, celebration of diversity, and recognition of the wholeness of humanity of people across many different rainbow spectrums. That’s what they believe love looks like. That’s what they think God’s world is meant to look like.

There is another Coalition. It is the Renewal and Reform Coalition, and it is comprised of Good News, The Confessing Movement, UMAction, and Lifewatch. (Transforming Congregations and the Renew Network are now part of Good News.) If you know what the Institute on Religion and Democracy (IRD) is you might want to take note that UMAction is the UM wing of IRD. If you don’t know, ignorance is bliss. The Renewal and Reform Coalition released their General Conference Agenda last week. As they put it, “The Renewal and Reform Coalition has three major priorities in Portland: 1) uphold biblical teaching on life, marriage, and human sexuality, 2) restore and strengthen the integrity and accountability of our covenant connection as United Methodists, and 3) promote the fair representation and empowerment of our United Methodist brothers and sisters outside the U.S.”⁶

To be more specific, their legislative goals include: to remove The United Methodist Church from the Religious Coalition for Reproductive Choice; to make sure that the church does not “agree to disagree” about the full humanity of LGBT people; to significantly tighten restrictions on clergy preforming same sex marriages (including a mandatory minimum penalty of a one year suspension); “broadening the definition of ‘self-avowed practicing homosexual,’ so that those who are married to a same-sex person or who have publicly acknowledged being a practicing homosexual would no longer be able to serve as clergy”; “adding as a chargeable offense ‘interfering with the General Conference or another United Methodist body or agency’s ability to conduct business,’ in order to counteract the disruption of General Conference and other agencies by activists.”; and much more!

The church that the Love Your Neighbor Coalition dreams of (and believes God to want) and the church that the Renewal and Reform Coalition dreams of (and believes God to want) do not look the same. Unfortunately, the Renewal and Reform Coalition has the voting majority on most (if not all) issues.

There are plenty of reasons to maintain hope. First of all, the existence of this church is proof that God’s love matters in the world, and no legislation from General Conference will ever change that. Secondly, the Love Your Neighbor Coalition (Rainbow Connection) may be prepared to LOSE, but they aren’t going to sit down and take it! There is a significant non-violent resistance strategy. I’m going to a training on it this Saturday. A Bishop and a pastor did a wedding yesterday in NC and got news of it onto CBS! More is coming. The commitment to sharing God’s love in the world is deep and wide. (Fair warning, this resistance may lead to my arrest. I’m not concerned about this, and I hope you won’t worry either. Portland, OR is friendly to protestors.)

God’s dreamers put God’s love into action to create the world as God would have it be. Sometimes it is easy, sometimes it is hard. It doesn’t really matter though, because God’s love is worth it! May the dreamers who seek to welcome all of God’s people into God’s holy church continue to do their work and find their way, so that the rainbows of peoples in the world might know they are worthy of God’s love and they are enough. Kermit sang, “Someday we’ll find it, the Rainbow Connection, the lovers, the dreamers, and me.”⁷ I think we found it – now we get to use it. Thanks be to God. Amen

1“Rainbow Connection” in The Muppet Movie Original Soundtrack Recording, Kermit, 1979.

2“Imagine” John Lennon, 1971.

3“They’ll Know We Are Christians By Our Love” Peter Scholtes, 1966.

4 Jack Mahoney SJ, “Why a ‘New’ Commandment?” http: //www.thinkingfaith.org/articles/20120713_1.htm Posted on: 13th July 2012, accessed on April 23, 2016.

5 Affirmation, Black Methodists for Church Renewal. Fossil Free UMC. Love Prevails.MARCHA: Metodistas Asociados Representando la Causa Hispano-Americanos,Methodist Federation for Social Action (MFSA), Methodists in New Directions (MIND),National Federation of Asian American United Methodists (NFAAUM), Native American International Caucus (NAIC), Pacific Islanders Caucus of United Methodists (PINCUM),Reconciling Ministries Network, United Methodist Association of Ministers with Disabilities, Western Methodist Justice Movement (WMJM)

6Steve Beard “Renewal Agenda for General Conference”http://goodnewsmag.org/2016/04/renewal-agenda-for-general-conference/ Published April 13, 2016, accessed April 21, 2016.

7“Rainbow Connection” in The Muppet Movie Original Soundtrack Recording, Kermit, 1979.

–
Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

Sermons

“Let the Children In” based on Psalm 8 and Mark…

October 4, 2015February 15, 2020
by Sara Baron

Artistically, in Europe, babies and small children were painted as small grown ups for many centuries. Their faces don’t look like baby faces or children’s faces. The proportions of their bodies don’t like right either. It was apparently quite a revolution when someone ACTUALLY looked at a child and painted the child to look like they do. While some of this was about artistic development, a lot of it was about how children were seen. The most relevant thing about kids was that they might grow up to be adults, so that’s how people saw them.

The artistic transition happened around 1500 (give or take.) The concept of childhood itself is newer than that historically. The concept of children as valuable is even newer. Child labor laws weren’t consistent in this country until the Great Depression.

Not all children today are treated as if they are precious, but children as a whole are seen as having great value. Some of this is related to the availability of effective birth control. As much as I believe that parents of very large families are able to love all their children because they just DO, human beings are finite. The amount of attention and expressions of affection that can be given to a small number of children is more per child than the amount that can be shared among many. As people were able to control the number of children they had, many people decided to use their resources to give their children the best chance the could at life – and had less children so they had more to give each child.

As children have become less prevalent, they have become more precious. But that was NOT the case in Jesus’ time. Life expectancy was low, very low among the 97% of people who comprised the lower class. Survival to age 10 was about 50%, which led to a lack of investment in a person until it was proven they’d live for a while.¹ As an agricultural society, children were of use as workers in the field, and as a society that also valued bodily pleasure between spouses, there were plenty of reasons to have children. There were many children in Jesus’ day, but they were not understood to be fully human. They were JUST children. As it is put in the Jewish Annotated New Testament, in the time of Jesus, “The child did not represent innocence but a secondary status, a lesser human.”²

The pope stopped his caravan to receive a child during his visit to the US, in a nearly perfect living example of Jesus’ words in this passage. It was different primarily in how children are seen. Pope Francis’ actions were consistent with his universal value on human life, and society’s understanding of children as people. Jesus’ words were an expansion of his value on human life. As the Jesus Seminar said in their conversation about this text, some think it is authentic because of“Jesus’ dramatic reversal of the child’s traditional status in ancient societies as a silent non-participant.”³ This fits with his “sympathy for those who were marginal to society or outcasts.”⁴

People knew Jesus was important, important enough to keep him from being bothered with “pesky” kids. Yet Jesus says, “let the children come to me.” And then he keeps going. He tells them that the kindom of God belongs to the children. Then he says something rather obscure, and it appears to be just as obscure in Greek as it is English: “Whoever does not welcome the kindom of God as a little child will never enter it.” So, what does that mean? Does it mean that you have to welcome the kindom of God as a child would welcome the kindom of God? Or does it mean that you have to welcome the kindom of God the way you would welcome a child?

We don’t know.

I always thought it was the first (the question frankly didn’t occur to me until a colleague pointed it out this week), but I never could quite figure out how a child would receive the kin-dom. Most commentators suggest that a child would welcome the kin-dom without reserve or judgment, but I’m pretty sure they’ve just never met kids. Others say that this reflects the lack of hierarchy among kids, I still think that perspective comes from an innocence about children. More likely, from having known a few children, I’m going to guess that they’d receive the kin-dom with a boatload of curiosity, exploration, and questions. Which, as far as I can tell, is a great way to do it.

On the other hand, if the goal is to welcome the kin-dom like one welcomes a child, it implies that we’re supposed to welcome children. It even implies that this is a moral imperative for following Jesus and seeking God. (Not at all subtle hint at the US government as well as all countries in the world who are limiting the number of Syrian refugees they’ll receive.) It implies that the people seen as irrelevant and replaceable in Jesus’ time are still of value to him, to God, and therefore to us.

This extends to imply that there is a moral imperative to welcoming all people whose humanity is in question. To take it a step further, this implies that we should extend protection and life-saving measures to all of God’s people. That is, we might want to take steps to prevent the ~30,000 gun related deaths in our country every year, about 60% of of which are suicide. This is a significant issue because suicides are often decisions made impulsively, and the presence of a gun makes it easier and A LOT more effective. (Threat of death from suicide goes up by 4.8 times when a gun is in a home.⁵)

We have a lot of guns in the United States, although the percentage of gun owners has been in decline the number of guns owned per gun owner has been on the rise. According to the Washington Post, gun sales in the United States are $11.7 billion, with $993 million in profits.⁶ I think it is interesting to note that gun companies make about as much money on ammunition over as they do on guns. More significantly than having a lot of guns, we have a lot of gun related deaths. These are correlated of course, but not perfectly, and it is worth looking at the impact of gun violence directly. According to the New York Times, “Since 1970, more Americans have died from guns than died in all U.S. wars going back to the American Revolution.”⁷ To be direct about children, “In America, more preschoolers are shot dead each year (82 in 2013) than police officers are in the line of duty (27 in 2013).”⁸ The majority of these are accidental, related to having firearms within the reach of children.

Yet if we look at our society, there is not political will to change our access to guns. In fact, over the past decade, the most significant increases in gun sales have happened around the election of President Obama and each mass shooting. The mass shootings seem to bifurcate us as a country, with some people thinking more guns would help and others thinking the opposite. Furthermore, many people believe they are safer with a gun than without one. (If you have a gun in your house, you are 2.7 times more likely to be murdered than if you don’t have one, after controlling for potentially confounding variables.⁹) Given all of these factors, it seems like it is time, as a country, to try a third way. Making guns safer is certainly better than just letting them run rampant, and I am grateful for those engaging the conversation by trying to find a way forward.

Since it doesn’t seem possible to decrease gun access in the United States, as determined by how votes in Congress have been going, other choices are necessary. An op-ed piece in the New York Times made some great suggestions, ones that could actually happen in our politically divisive political system:

Public health experts cite many ways we could live more safely with guns, and many of them have broad popular support.

A poll this year found that majorities even of gun-owners favor universal background checks; tighter regulation of gun dealers; safe storage requirements in homes; and a 10-year prohibition on possessing guns for anyone convicted of domestic violence, assault or similar offenses.

We should also be investing in “smart gun” technology, such as weapons that fire only with a PIN or fingerprint. We should adopt microstamping that allows a bullet casing to be traced back to a particular gun. We can require liability insurance for guns, as we do for cars.

It’s not clear that these steps would have prevented the Oregon shooting. But Professor Webster argues that smarter gun policies could reduce murder rates by up to 50 percent — and that’s thousands of lives a year. Right now, the passivity of politicians is simply enabling shooters.¹⁰

I don’t say this all that often, to my own detriment, but if the only way forward is compromise, then lets do it. If we can decrease gun violence by 50%, that’s a lot.

The text of the Psalm offers a perspective that seems to be almost 180 degrees removed from that of the news. It celebrates God, and God’s goodness. It suggests that safety itself comes from the “mouths of babes” and reminds us of the majesty and wonder of creation. Looking up at the night sky, filled with moon and starts, the Psalmist is amazed that God bothers to care for humans. (I had some of those thoughts as I watched the lunar eclipse.) Yet, the Psalms goes on to point out that God not only cares for us, God trusts us and asks us to be representatives of holiness itself in the world.

What a different view than the one we have when we look at violent deaths and the horrid debates that emerge from them. To be reminded of wonder in the midst of horror can put us in tension, but it is a healthy tension. The world is often a violent and unjust. The world is also a place of unparalleled beauty and wonder. As far as I know, it has been this complicated for quite some time. It never really stops being awful, and it never really stops being wonderful. Paying attention to the world can feel like a roller coaster ride.

And this world is what we are passing on to our children. Jesus said, “Let the children come to me” and he gathered them around him, pulled them into his arms, and blessed them. Dr. Seuss said, “Unless someone like you cares an awful lot, nothing is going to get better. It’s not.”¹¹ It isn’t always just about trying, it is about trying together. I hope and pray that we, as a society, care enough to work together to create change, so that world our children grow into has less fear and violence. May we be at work creating a world with more wonder than horror. May God help us. Amen

– – – –

1 Warren Carter, The Roman Empire and the New Testament: An Essential Guide (Abingdon Press: Nashville, 2006) page 10.

2 The Jewish Annotated New Testament: New Revised Standard Version Bible Translation, edited by Amy-Jill Levine and Marc Zvi Brettler (Oxford: Oxford University Press, 2011), 79-80.

3 Robert W. Funk, Roy W Hoover, and The Jesus Seminar, The Five Gospels: The Search for the Authentic Words of Jesus (HarperOneUSA, 1993), page 89.

4 Funk et al, 89.

5 Linda L. Dahlberg, Robin M. Ikeda and Marcie-jo Kresnow “Guns in the Home and Risk of a Violent Death in the Home: Findings from a National Study” published in the American Journal of Epidemeology (2004) 160(10): 929-936. http://aje.oxfordjournals.org/content/160/10/929.full#ref-2 Accessed October 3, 2015.

6 Brad Plumer “How the U.S. gun industry became so lucrative” in the Washington Post December 19, 2012 http://www.washingtonpost.com/news/wonkblog/wp/2012/12/19/seven-facts-about-the-u-s-gun-industry/ Accessed Oct. 3, 2015

7 Nicholas Kristof “A New Way to Tackle Gun Deaths” in the New York TimesOctober 3, 2015. Found at: http://mobile.nytimes.com/2015/10/04/opinion/sunday/nicholas-kristof-a-new-way-to-tackle-gun-deaths.html?referer= on October 3, 2015.

8 Kristof

9 Dahlberg et al

10Kristof

11Theodore Geisel writing as Dr. Seuss in The Lorax (Random House: New York, 1971).

–

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

October 4, 2015