This fellow, Jesus: A sermon for 14 March 1020

“This fellow welcomes sinners and he even eats with them.” (Luke 15:2, NRSV)

The “fellow” is, of course, Jesus, who is once again in today’s Gospel demonstrating his refusal to conform to the norms and standards of polite society.

Today we think little about who is partaking of food with us. We go to dinner parties where we don’t necessarily know the name of the person seated to our right, much less whether they live a moral life. We go to receptions and buffets, take food from a common table, and eat while sitting or mingling with people we’ve never met before. We eat in restaurants and fast food joints within earshot and arm’s length of complete strangers.

It was not so in the time of Jesus. The rules for meals, food and what is called “table fellowship” were detailed and complex. They had to do with “purity” as the Jews understood God to have demanded it. But they also had to do with social identity, social boundaries and social conflict.

And the Pharisees were quite right to have been scandalized by Jesus’ behavior, because he rejected those rules over and over again. Whenever Jesus was at the table, regardless of whose house he was in, all who had come to hear him preach and teach—tax collectors and sinners, truly immoral people—ALL were welcome.

Moreover, Jesus not only modeled radically inclusive behavior, he taught it. The parable of the prodigal son is one such teaching, and I daresay its message is difficult for us to swallow.

We certainly like parts of it: The father’s compassion warms our hearts, and we pray that we might be similarly compassionate. Most likely each of us has gone astray at some point in our lives, in a way that helps us identify with the wayward son, and we repent and pray for forgiveness.

And if the story stopped there, we’d most likely be fine with it. After all, it’s a pretty familiar and reassuring picture of the Christian faith. We have a loving and compassionate father who gives us good things, and even though we fall short and go astray, again and again, we’re pretty good at repentance. We confess our sins most every Sunday, with confidence that we will be forgiven once again. And we go to sleep at night trusting that we will be welcomed to that grand and glorious feast our father has prepared for us—the feast we call “the Kingdom of God.”

But the story doesn’t end there. Jesus just couldn’t leave well enough alone. He had to introduce the troubling matter of the elder son, the one who was faithful, who tended the flocks and worked the fields and did all he was supposed to do… while the younger son squandered his inheritance.

Here’s the picture: We are standing outside a huge tent in the ancient Middle East. A fabulous party is going on inside. We can hear musicians playing and people laughing. The smell of roasted calf wafts on the evening breeze. A steady stream of servants carrying trays piled with fruit, baskets of bread and jars of wine enter the tent.

The elder son stands outside, refusing to go in. He is indignant, and who can blame him? Even though he has been faithful, good and hard working, the father has never thrown a feast in his honor! He feels cheated, disgraced, angry, resentful.

The father comes out and pleads with the son. I really do love you, he says. In fact, everything I have is yours. But that’s your brother in there! He was dead and now he’s alive again. Come, celebrate with us!

Who does each of us identify with in this picture? Or, perhaps the better question is when has each of us been in each of those positions?

I doubt any of us has any trouble remembering when we have been the younger son who has sinned and needs forgiveness. I’m sure each of us has also been the one to forgive and to invite someone who has sinned against us back into fellowship.

But the position of the older son is a good bit harder for us to deal with. After all, he is in the right! He earned his self-righteousness! He shouldn’t even be expected to share the same tent with his unworthy brother, much less a feast celebrating that brother’s return.

In fact, it’s not the older son and his behavior that makes us uncomfortable. What makes us uncomfortable is that Jesus didn’t make him the hero of the story!

In truth, even though our rules for sharing food have relaxed, we have invented all kinds of ways of separating ourselves from those we deem less worthy, and of drawing a wall of exclusivity around our precious righteousness. That’s self-righteousness. We take righteousness, a gift from God to be expressed in our love for each other, and turn it into self-righteousness, a thing of our own ego created by our uncanny ability to divide the world into us vs. them, good people vs. bad people, saved vs. sinner, right vs. wrong.

And we, dog gone it, are right! So.., we’re not going to give our money to that organization because it serves people who make irresponsible decisions. We’re not going to support that legislation because, no matter how many people it might help, it just might help someone whose manner of life we deem wrong. Or, we’re going to go over there and form our own church or order or club or whatever, because this church or order or club just insists on admitting unworthy people or just won’t behave the way we think it should.

A Presbyterian pastor and teacher by the name of David Bales summarizes the challenge Jesus poses to that way of thinking. He says:

Jesus is simply indiscriminate about whom he spends time with, and whom he even eats with. His fellowship isn't closed around the "good" or even those attempting to be good. Jesus accepts people before they're good. By word and deed Jesus undermines social boundaries. He challenges religious exclusiveness. His table fellowship is non-hiearchical [and] radically inclusive, and [it] demonstrates what he believes about the kingdom of God.

It seems to me that the main agenda of most Christians most of the time has been, and is, to tame the Gospel message. I think we really, really, really want Jesus to be middle class. We really, really wish we knew if he was Democrat or Republican! We are sure he is “on our side” in international conflicts.

And then we are confronted with teachings like this one, which portray the Kingdom of God as radically non-hierarchical and radically inclusive. The question is, what will we do?

Will we stand outside the tent, pouting and petulant, reassuring ourselves that we stand on principal and that we have earned our right to be offended? Or will we accept the forgiving love of the father, lay down our self-righteousness, and enter into the feast with all of the other sinners?

AMEN.

One More Year: A sermon for 7 March 2010

Manure is an amazing thing. And I know whereof I speak. I was raised on a small Iowa farm, a farm my family did not own. We were “share croppers.” We tilled someone else’s land and shared a significant proportion of what we earned with the landowner.

It’s a difficult way to support a family, and so we didn’t get our fertilizer from a nice, shiny tank truck or in tidy plastic bags at the garden center like I do now. Instead, we—my brothers and I—shoveled it out of the barn and out of the hog lot.

So the parable Jesus tells in today’s Gospel lesson (Luke 13:1-9) is for me like one of those Disney World 3D, surround-sound cinematic experiences. I know about working manure into soil. I even have the smells to go with it!

But you don’t have to have been raised on a farm to get the point. In fact, the Saints winning the Super Bowl after 40 years of rarely making it into the playoffs is also to the point: We all need a 2nd chance, a 3rd chance, a 4th or a 40th chance.., or more.

“Give the tree one more year,” says the gardener to the farmer. These are some of the most hopeful words in the gospel. All of us live with the frustration of things that do not work as we wish. Churches strike off in what seems to be a destructive direction; children do foolish things; after trying and trying many of us are ready to give up on someone, something.., even ourselves.

Thanks be to God… for being extremely generous with chances. This Gospel refuses to give up on us. And as Paul says in his first letter to the Corinthians (10:1-13), God does not promise to spare us from trials and tribulations, hard times and difficult choices. Rather, he says, God promises to be with us and to provide the wherewithal to endure.

And that directs our attention to another theme of today’s readings. Since the book of Job, people have been in the business of blaming the victim and pointing fingers at the sufferer. The old Jewish idea said that if someone suffered, it meant they had done something wrong and were being punished.

Pat Robertson would be the modern day equivalent of Job’s friends, with his charge that the earthquake in Haiti was because the people of Haiti had made a pact with the devil.

Jesus fractured that idea by saying that suffering came to all -- the Galileans persecuted by Pilate, those 18 killed when the towers of Siloam fell, all those who were listening when he told today’s parable. “No, I tell you,” Jesus said. No need to point fingers at those experiencing hard times. God's judgment does not work that way.

Then we have the folks who work the other side of that street, the ones who promise that all good things—especially material things—will come to those who believe the right things. These would be the “prosperity gospel” preachers, and it is striking to me that God’s plan for handing out Mercedes Benzs seems to be linked to our sending money to the prosperity gospel preachers.

In other words, from ancient Israel until now, religious folk have been in the business of categorizing, dividing, and grouping people into us versus them. They are sinners and will be punished. We are righteous and will be rewarded with a good life, healthy children, and an abundance of blessings.

But Jesus erased all of those divisions. We are ALL sinners in need of repentance, he taught. This divided age of ours between Red States and Blue States, conservatives and liberals, orthodox and progressive, illegal immigrants and not-so-illegal-immigrants needs to ponder Jesus' words.

Martin Luther King Jr. once said, "We might have come here on different boats, but we are all now on the same ship. If we could get our hearts around this idea of our one-ness we could mend a lot of fences in our world."

I subscribe to a daily online meditation written by a Franciscan friar and Roman Catholic priest by the name of Richard Rohr. One of the themes Fr. Rohr writes about often is that even though Christians say we believe in grace, we have actually made Christianity largely into what he calls a “worthiness contest.”

This worthiness contest is all about preserving our own ego. It’s about projecting evil and sin onto other folks, those we deem less worthy, rather than confronting it within ourselves. And the more precarious our own position, the more threatened we feel by change we don’t understand and forces beyond our control, the more we look for others to identify as "the problem."

Last week’s Seattle Times published a story under the headline, “In hard times, Americans blame the poor.” The story is a response to statements made in recent months by relatively prominent politicians. The lieutenant governor of South Carolina is quoted saying that when government helps the poor it’s like people feeding stray animals that continually “breed.”

The article goes on to report research over the past few months indicating that middle class folks express less generous and more negative attitudes toward the poor when they themselves are afraid of falling during economic hard times.

To summarize, I offer excerpts from several of Fr. Richard meditations because I simply can’t say it any better than he did. He writes, “Jesus ‘took away the sin of the world’ by exposing it first of all as different than we imagined, and letting us know that our pattern of … attacking and blaming others is in fact history’s primary illusion and its primary lie.

“We Christians who dare to worship the scapegoat Jesus became many times in history the primary scapegoaters ourselves—of Jews, heretics, sinners, witches, homosexuals, the poor, the natives in the New World, slaves, other denominations, other religions. It’s rather hard to believe that we missed such a central message.

“…Through Jesus, we all have to face the embarrassing truth that we ourselves are our primary problem. …Our greatest temptation is to try to change other people instead of ourselves. Jesus allowed himself to be transformed and thus transformed others. That is the meaning of the necessary death of Jesus.”

It is especially tempting during Lent to fill any remaining nook and cranny of our lives with some new act of piety or exercise of a Lenten discipline. These too can become part of the worthiness contest.

Remember the fig tree. It can do nothing to save itself. The farmer’s judgment can only kill the tree. But the gardener loosens the soil, works in some manure and gives it another chance. And therein lies the possibility of its transformation.

We too can be transformed. But first we must die to the worthiness contest that keeps us projecting our own fears, anxieties and unworthiness onto the other, then judging and attacking them “over there.” Only when we open our hearts and minds to the mercy and forgiveness of the gardener can we access God in ourselves and then see God in the other.

AMEN.

Back to Reality: A sermon for 14 February 2010

Each time I read or hear the account of the transfiguration in Luke’s Gospel, I wish I could ask the writer a question. “Well,” I would say, “which was it? Were the disciples awake or asleep when Jesus had his chat with Moses and Elijah?”

It sounds like the writer was not sure. First he says they were heavy with sleep, then that they were awake. They see Jesus blazing with light and conversing with the two most prominent prophets of the Hebrew tradition: Moses and Elijah.

Those disciples, being practicing Jews, certainly knew the story of Moses’ own transfiguration experience, as told in today’s Old Testament lesson. But that account too gets a bit confusing, with all the veiling and unveiling of Moses' face. I lose track. When was his face veiled and when not? How did the Israelites know that Moses’ face was shining if he put a veil over it?

And why—given that the glow from his face signaled that he had been speaking with God… why did he hide it from the people anyway? Seems to me if I had that kind of visible proof that I spoke God’s true word, I would want everyone to see it… loud and clear!

The world of dreams and visions and mountaintop experiences is strange and mysterious. It seems to be poised somewhere between sound asleep and wide awake, somewhere between hard-nosed reality and pure hallucination. It’s probably not surprising that the Biblical accounts are not always clear about the details.

I imagine most of us have had at least one experience something like those described in today’s lessons—a mountaintop experience, a vision or dream that changed our life.  And we’re not sure afterward whether we were awake or asleep, whether it happened or we imagined it.

Of course, there are those among us who scoff at such things. They take pride in being realists; they believe that dreams are just dreams and visions always frauds, and that meaning can only come from what we apprehend with our human senses.

The human intellect is a wonderful thing and a great gift from God that we should use to its fullest capacity. But in comparison to the mind of God, human intellect is profoundly limited.

I am sorry for those who live so thoroughly inside their own cranium that they cannot find meaning in dreams, visions and mountaintop experiences. Their world is small. They are not available to be transformed by a close encounter with God!

In his letter to the Corinthians, Paul certainly does not hesitate to find meaning in Moses’ transfiguration. In fact, he makes it almost entirely metaphoric. He says the veiling of Moses’ face stands for the closed minds of the Israelites, who could not enter into the mystery of Christ precisely because of their closed minds.

We are about to enter Lent, a time of reflection and listening for the voice of God. That requires an open mind. It requires letting go. It requires loosening our grip on the comfort and security of reality as we think we know it.

And that takes courage. If we enter into the presence of God with an open mind, we indeed put ourselves in the way of transformation, God’s transformation. Who knows what shifting of the tectonic plates of our world that might produce!

Now, I just made a reference to the natural phenomenon we know as “earthquake,” and it was purposeful. I bring news of Haiti today, but first I want to draw your attention to something that almost gets lost in our amazement at transfiguration. Notice that when Jesus comes down off the mountain fresh from his transfiguration experience, he goes right back to work. The first thing he does is to heal a sick child.

Today I bring news from Fr. Jean-Monique Bruno, who is hard at work responding to the needs of the people of Haiti. I met Fr. Bruno when I and several others from St. Thomas’ Episcopal Church went on a mission trip to the Dominican Republic a number of years ago.

Fr. Bruno is Haitian and has ministries in both Haiti and the DR, but right now he is devoting all of his energy and resources to addressing the profound needs of a country and people devastated beyond our imagining.

Fr. Bruno has been particularly successful in his ministry because he knows how to organize local leaders in the communities of displaced people that have formed everywhere. I’m not sure Fr. Bruno ever had training at the hands of an Interfaith type organizer, but it sure sounds like he did!

So now let me share Fr. Bruno’s most recent report, because I think there is no better way to illustrate why Jesus came down off the mountain and immediately went back to work.

February 7, 2010

Dear friends,
Greetings from the Northeast of Haiti! I will always praise the Lord who is using me as instrument for His work. I want to thank all of you who have given me the opportunity to serve my fellow citizens. Your prayers and generous contributions have made the relief work possible.

Since the beginning of the crisis we have been very active at all levels. We have helped in the areas of counseling, food distribution, and health care. Wherever people need help we manifest our presence. Today I want to give you a report of the work being done during the past three weeks.

First we have distributed the following items:
1. 45,000 pounds of rice
2. 10,000 pounds of beans
3. 3 000 pounds of dry fish
4. 4000 pounds of corn
5. 25,000 pounds of spaghetti
6. 4000 liters of oil
7. 1000 pounds of sardines
8. 3000 pounds of charcoal
9. Matches, candles, flash lights, water.
10. Air mattresses.

Those articles went to different people in all parts in the country: 6 communities in Port-au-Prince, the nation's capital; a farming village called Gros Morne; the cities of Gonaives and Leogane partly destroyed in the south; and finally Terrier Rouge in the Northeast, where we have our Center of operations. For some of those places we have used the channel of many friends who are leaders of the tent camps established in the affected areas. A total of 2000 families were beneficiaries of those donations.

Our truck has brought back from Port-au-Prince around 80 people who could not find transportation or did not have the means to get to their native village.

Every single day we face new challenges. According to a census made by a Committee of crisis, more than 300 families have moved to our town. I have been working with the Roman Catholic Priest and the members of the Committee providing food and counseling to the people. Last Sunday those who arrived in Terrier Rouge met with a psychologist who taught them some basic principles to adapt themselves to the present situation, since most of them are suffering from deep traumas. I met with the Committee twice to analyze the situation, and decide on the way we can help the people on a short term basis. We also did some planning for the long range.

Many of them have told us that they are not going back to Port-au-Prince - at least for the time being. We are trying to answer some urgent problems like: nutrition, shelter, schooling for the elementary and high school students, new College enrollment for the college students, sportive and cultural activities, and so on. The solution to some of these problems is not too difficult. Our organization is feeding them. Our school, Saint Barthélémy, has already made space available for the integration of the new elementary students. We will find schools for the High school students. But what about the College students, as we do not have Colleges in the area? We were thinking about teaching some short courses in marketable skills using the existing facilities, language courses, and so on. For lodging we talked about building some very light houses which will allow people to find a place to stay temporarily. We are referring the sick and the injured to the two health facilities of the community, our “Clinique Esperance & Vie” and the Government’s.

Another dimension of our relief effort consists in answering calls from people in the Dominican Republic and in the USA who have their relatives in Port-au-Prince. Some through Bethlehem Ministry have asked us to locate their loved ones and to provide some help to them. We have reached around 30 families that way.

We Haitians are survivors. We have known very difficult time as a people. We continue to fight with the grace of God and the aid of our brothers and sisters. We have survived because of our spirit of solidarity. When I mention earlier that we have given food to 2000 families, it means that at least 6000 families have eaten. When the neighbor prepares a meal, he or she shares it with the others.

I am here on the ground doing the work with our volunteers. Every week we make two or three trips to Port-au-Prince taking supplies to the needy. We are working with the community and the Government authorities which facilitate our endeavor. We are available at any time. The relief work continues. Our truck left early this morning with another load of food for Port-au-Prince.

With my best regards,
Jean Monique Bruno+

AMEN.

Called, but... to do what?: A sermon for February 7, 2010

When I was a child, perhaps 8 years old, the pastor of the Mennonite church my family attended retired. I do not remember the details of how a pool of candidates to replace him was chosen. But the culmination of the process is etched in my memory.

Five men stand at the front of the church. An elder of the church holds up to each man a row of matchsticks, all appearing to be identical. Concealed by his hand is the fact that one of the matchsticks is way shorter than the others. Each of the five takes a matchstick, and the man who chooses the short one is thereby “called” to be our next pastor.

Casting lots to determine God’s call was standard practice in Mennonite churches at that time. And it was based on scripture—specifically, the story in Acts 1 of how Mathias was chosen from between two candidates to replace Judas among the apostles.

Today’s lessons provide three examples of God calling humankind. The scene described by Isaiah (6:1-8) is high drama indeed. It appears to have been staged, not for Isaiah’s benefit, but to proclaim the glory of the Lord. Only when Isaiah realizes and proclaims the profound implication of what he is witnessing does one of the seraphs come with a glowing ember.

Every time I hear this story, I shiver in awe and apprehension. What must Isaiah have experienced in that vision to describe it as being touched on the mouth with a live coal!

Whatever it was, Isaiah is purified, his sins wiped out. And then he hears God’s call, and his answer reverberates through the centuries: “Here am I; send me!”

Simon, also called Peter, and his partners, James and John, receive their call from Jesus in person (Luke 5:1-11). The drama on this occasion surely makes the hearts of many a resident of this Sportsman’s Paradise, Louisiana, beat just a little faster: nets so full of fish that the boat begins to sink. Wow! What a catch!

The response of those Galilean fishermen was amazement, of course, mixed with a bit of apprehension. But most importantly, Peter falls to his knees and, like Isaiah centuries earlier, declares his unworthiness. Only then does Jesus first reassure him then issue the call.

I’m not sure why—perhaps because enough food for the table was never a sure thing when I was a kid—but I’ve always enjoyed imagining the peasants who had gathered to hear Jesus helping themselves to the boatloads of fish abandoned by the new apostles who went off to follow Jesus.

The reading we just heard from 1st Corinthians (15:1-11) does not describe Paul’s conversion, but we know that story. Paul is struck down by the light of Christ, the Resurrected One, and is left temporarily blind by the experience.

In his letter to the Corinthians, he too emphasizes his unfitness for The Call. But he emphasizes even more the divine source of his ability to answer the call. “But by the grace of God, I am what I am,” says Paul, “and his grace toward me has not been in vain” (NRSV).

The Bible offers many stories of God’s call to various people. In contrast to the drama of today’s three lessons, God’s call to the boy Samuel was so subtle that Samuel thought it was the old man in the next room. Perhaps it is only grown-ups who require supernatural phenomena to get their attention!

Or, more accurately, perhaps, when we actually hear God speaking to us, we experience it as supernatural. Back when I was in the process of discerning a call to the diaconate, I parked my vehicle one day in the middle of a Louisiana thunderstorm. Just as I opened the door and began to get out, thunder clapped… right in my face, so close and loud the sound waves pushed me back onto the seat of my car.

“Okay, okay,” I said. “I’m listening, I’m listening!”

It is also clear from these stories that feelings of unworthiness in the face of God’s call have a long and honorable history. Nevertheless, those feelings do not constitute justification for avoiding that call. God’s grace is sufficient for all, and working through imperfect, unworthy vehicles like us is precisely the plan. Clutching our sins and gazing at God in disbelief is never a substitute for answering the call.

Now, at this point in building this sermon, I considered spending a few minutes on how Paul, the reluctant and by his own designation the “least” of the apostles, teaches us that ALL are called. Not just those who can prophesy and those who can preach, but also those who serve in the most humble capacity. All are called. And by the grace of God, all have something to offer God’s work in the world.

I also considered spending a few minutes on making a connection between “showing forth,” the theme of this season, and “going forth” in response to God’s call. And that would have made a decent sermon for this Fifth Sunday after the Eiphany.

But this week’s breaking news compels me to go briefly in another direction. Today, ten Baptist missionaries from the United States sit in a jail in Haiti, charged with kidnapping. They had gone to a remote area of Haiti and gathered up a busload of Haitian children. They were stopped by authorities as they were about to cross the border into the Dominican Republic.

The details of the story are not yet fully known. At least one version I read suggests the children, and perhaps some of their parents who were still alive, were seduced by pictures of a beautiful hotel with swimming pool and visions of a relatively luxurious future for the children.

But the part of the story that most gives me pause and compels me to speak to it today is the insistence of the missionaries that they were called by God to save those children by taking them away from their ruined homes and out of their traumatized country.

I believe them to be sincere. I believe they thought they were following God’s call. They might well have known what they were doing was illegal but took the risk willingly in their zeal to follow what they understood to be God’s call.

Countless times throughout human history, human beings have inflicted great cruelty and suffering upon each other in the name of God’s call. We do it because we are no less human for having been called. And so our own human motives, like piety, righteousness, and wanting our own answers to the mysteries of God to be the only answers—these things and more get all tangled up in our sense of God’s call.

Yes, we are called, but how do we know what we are called to do? How do we separate our own rich imagination, our arrogance, our wishful thinking about who we are… from our response to the needs of a hurting world?

As usual, it’s easier to come up with the questions than the answers. But one thing we can do to avoid going down a wrong-headed path is to test our sense of call in a community of faith. Today, not even the Mennonites use the system of casting lots to determine who is called to what. Both our individual calls to ministry and our ministries as a congregation merit discussion and evaluation from various points of view.

Another thing we can do is to bring those we would help to the table to participate in decision-making about how we can help them. It has too often been the vanity of developed nations and well-established religions to impose their beliefs and practices along with the charity they hand out. Bringing people to the table to change the way decisions get made requires a good bit more courage and faith in both God and humankind.

And so today let us give thanks for God’s call, let us accept the grace that enables us to respond to that call, and let us pray for wisdom in discerning how we are to carry out that call in ministering to the needs of the world.

AMEN.

Good News: A sermon for January 24, 2010

Today's lessons provide the perfect context for a deacon's sermon. We deacons are called to be a prophetic voice that works the territory between the church and the world, bringing the needs of the world to the church and leading the church in responding to those needs.

Today's passage from Luke is the story of Jesus in the synagogue reading from Isaiah and declaring himself to be "good news to the poor." If we are to follow Jesus, we too must be good news to the poor and the suffering of the world.

Likewise, the First Corinthians lesson is all about the fact that we are the body of Christ in the world. Many sermons could be derived from that passage, but certainly one of them is that as the body of Christ, we continue Christ's ministry to the poor and suffering of the world, each according to our talents and skills.

But a couple of days ago I received a letter from Fr. Jean-Monique Bruno, whom I met a few years ago on a mission trip to the Dominican Republic. Fr. Bruno is Haitian, but has served in Santo Domingo in the DR for the last 12 years. He continues to carry on a ministry in Haiti through Bethlehem Ministry, which has a large school, a clinic, and an agricultural project in the northeastern Haitian town of Terrier Rouge.

Fr. Bruno's letter conveys more clearly than anything I could say what it means to be good news to the poor and suffering. It has the additional value of providing a point of view that media coverage, however important it is, cannot provide. This is Fr. Bruno's letter:

Terrier Rouge, Haite, 19 January 2010

Dear friends,

First of all I want to praise the Lord who has allowed me to make the trip to Port-au-Prince and be back to Terrier Rouge. Thank you to all of you for your prayers and generosity. Thank you for accompanying the people of Haiti in their moment of trial. We urgently need your continued help.

I left Terrier Rouge on Sunday the 17th at 5:00 am with a truck loaded with food for 250 families affected by the earthquake and 10 young volunteers. After eight hours on the road we arrived at the capital of Haiti. Immediately we started our relief work by visiting the most affected areas.

I could not believe what I saw. The city where I grew up does not exist any longer. The Holy Trinity Cathedral, the church attended by my family, the temple that witnessed my ordinations, was completely destroyed. My primary and high school where I had my education was leveled. Most of the government buildings including the National Palace either were severely damaged or do not exist any longer. One cannot describe the scene. One has to be there. TV coverage shows only part of the devastated Port-au-Prince.

I went to one of the Episcopal high schools, named College St. Pierre, to see the Bishop and saw the damages. This school, which was the pride of the Diocese for its academic performance, fell down and killed a lot of students. In the courtyard, the sisters of St. Margaret, the Bishop and two other priests along with more than a thousand people took refuge. They live under camping tents. 

The Bishop was not there but I visited with the two priests. One of them was the Dean of the Seminary, the Very Rev. Oge Beauvois, who explained to me that they do not have the means to feed the people there. I promised him that I will send food for them this coming Friday.

Everywhere in Port-au-Prince people live in the streets or they use any park or space they can find. They sleep under the stars. Their temporary shelters are made of sheets some of them have recovered from the ruins. Praise the Lord, it is not raining. Tears came down as I was walking between the bodies of the dead who were still laying on the pedestrian walkway waiting to be picked up by the truck to be buried in a common grave.

As I was walking, I visited a community of 300 families gathered together on a small property without water, food and so on. They are practically dying. I stopped and was watching them. One guy who happens to be their leader approached me and talked to me. He asked me for help for those people. I agreed to provide food to them. 

Immediately he gathered the community and we discussed how we will proceed. They formed a committee for the distribution. The next day we drove the truck there and they received the food that was going to be distributed. I gave them food for two hundred people but they told me that everybody will find something. They started reducing the packages we had prepared in Terrier Rouge, so instead of 200 families, 300 may have something to eat. They show a real concern for everyone.

The remaining 50 packages were distributed in the area where my family lives to the neighbors. With the volunteers we participated in the recovery of the bodies of my cousin and her granddaughter who were under the rumblings. After we found them, we buried them not too far from their destroyed home.

The needs are countless. I felt since the moment of the tragedy that I had to intervene in one way or other to bring my support to fellow citizens. Families are leaving the capital and moving to the country. I am helping also in this area. On our way back the truck was loaded with people from Terrier Rouge we brought back to their families.

What we are doing is very small compared to the massive aid that the international community is pouring on Haiti. But it is very significant in the sense that in distributing our help we do not need an army to protect us. We use the channel of community leaders. We do it with discretion. Nobody has noticed that we were transporting food for the victims. There was no fight, no riot and everyone we reached received something. Neither I nor the volunteers ever felt threatened; on the contrary, we did our work with joy trusting in the Lord's power for protection.

When I had to leave Port-au-Prince, there was no gasoline in the whole country. I crossed the border and talked to the DR authorities in Dajabon and they allowed me to buy the quantity of fuel that I needed for the whole trip. The food also is bought there. So I do not have any problems getting food to Port-au-Prince.

[Here's] an idea of what I took to Port-au-Prince: rice, beans, corn, charcoal, oil, spaghetti, matches, cassava, bread, biscuits, candles, dry fish and water.

I am going back to Santo Domingo this Saturday after sending the truck again and will come back next week to make another trip to Port-au-Prince.

I urge you to be part of this relief work. You can give to any organization of your choice, but believe me, any penny that you give our Organization Esperance et Vie through Bethlehem Ministry will go right away to the suffering people.

For the time being school is closed in the whole country. As I was writing this report, we have received an aftershock in Terrier Rouge and this happened from time to time. Last night, the people in Cap-Haitian experienced the same phenomenon. People are still living in a panic situation. They do not want to take any chance to stay in their homes. We continue to count on your prayers and generosity.

Please forgive me the length of this report. This comes with the assurance of my prayers.

Your servant, JMBruno+

Amen.

Feasting: A sermon for January 10, 2010

Christmas, Epiphany, the Baptism of our Lord. What an extraordinary sequence of events. It’s like eating not one, but three rich desserts, one right after the other.

And just as our taste buds and digestive systems have a little trouble handling so much richness all at once, so our hearts and minds struggle to remain receptive, attentive and comprehending of this series of feasts in the church year.

We’ll be back in what we call “ordinary time” for the next five Sundays. But today, we have the undeniably delicious but daunting task—not only of celebrating the baptism of our Lord—but also sort of tying up loose ends by looking at the relationships among these events.

Christmas we also know as The Incarnation: God’s gracious decision to become human and live among us. We celebrate the baby Jesus in the manger.

Epiphany we might also call “the showing forth.” The wise men have made it to the manger. They who came from afar to worship are stand-ins for all the peoples of the world. God’s showing forth in the person of Jesus is recognized by humankind.

And now, rather suddenly, Jesus the grown man is being baptized. Of course, we love the story of Jesus baptized, because we too are baptized. It’s another thing we share with him and another way we follow him.

Barbara Crafton is an Episcopal priest who writes an online meditation. She connects these three feasts in a particularly valuable emphasis. “This is what the Incarnation means,” she writes. “Even the most secular of our moments is soaked with holiness. Every last moment of our moments. There's no getting away from it -- God is with us.”

What an interesting emphasis! We so often think of God as elusive. We often plead and even beg for God to be with us. But the Incarnation is irrevocable. God is here, plain and simple, in every moment of our moments, regardless of how remote God seems to us at times.

Crafton continues: “And here is what the Epiphany means: Anyone who wishes to see this can see it. Absolutely anyone. God is not hiding from us, nor is God closed to any of us. We can all walk a path that will reveal the divine presence to us. For most of us, this happens gradually throughout a life.”

In other words, God is here for everyone. The three wise kings are truly stand-ins. Their path to the divine presence was to follow a star over some great distance, we know not how far.

Our paths to the divine presence among us are as varied as we are. For each of us, it is the people, the events, the opportunities and obstacles of everyday life. When we walk those paths faithfully, we will come to see God in all of those places, moments and situations of our lives.

We all have moments of great clarity, when we see or comprehend something in a particularly fresh, compelling or unmistakable way. And it is no surprise or mystery that we call such moments “epiphanies.”

But I think Crafton is correct when she says that, by and large, our awareness of and ability to see God in the every day, more typically happens gradually throughout a lifetime. Indeed, I often am able to see God’s presence in my life, and more importantly to discern between things from God and my own willfulness and imagination, only in retrospect.

“And here is what the Baptism of Christ means,” says Barbara Crafton. “[It means] the inmost heart and utter wisdom of God is participant in our process of beginning to learn. The very same stumbling journey we make, a journey in which most of the learning that takes place happens through the challenge of learning from our mistakes, is undertaken by the Son of God...”

In other words, Crafton invites us to think of baptism—both our Lord’s and our own—as the beginning of a process of discovery and learning and living into our identities and ministries as people of God.

One aspect of Luke’s account of the baptism of our Lord merits special consideration but often does not get mentioned. Notice how Luke emphasizes that Jesus was baptized as one of many.

“Now when all the people were baptized,” says Luke, “and when Jesus also had been baptized and was praying…” (NRSV: Luke 3:21) then the Holy Spirit descends in the form of a dove.

When all the people were baptized… and Jesus also, only then is Jesus revealed as the Son, the Beloved.

Two points I would make of this. The first is that Jesus’ baptism is a continuation of the “showing forth,” the revealing of God among us, that began at the manger to the angels and shepherds, and was made available to everyone with the epiphany of the wise men from afar.

And so our baptism is a showing forth, "the outward and visible sign of an inward and spiritual grace" (BCP, p 857*). It proclaims that God is among us and within us. Think of it: your baptism, my baptism, each and every baptism... a mini-Epiphany.

The second point is this: God showing forth among us and within us in the form of baptism is never earned, and it is never ours alone. Baptism is a communal event. It is a communal gift and a communal responsibility.

Now, we can all hear the words “community” and “communal” and be quite comfortable. We might even get warm fuzzes from hearing those words, for “community” like “family” is a good, solid middle class value.

But I venture to suggest that we are comfortable with these terms because we have in mind a pretty small and relatively homogeneous community—a good, solid middle class community a lot like the one in hundreds of Episcopal churches across the country on a given Sunday morning.

But that is not what God has in mind. God claims all. God’s vision as revealed to us through, for example, today's lesson from Isaiah, blows my limited human imagination of the scope and richness of God’s people right out of the water.

Each time I walk mentally through this sequence of events—God become human in the Incarnation, God revealed to absolutely anyone who elects to see in the Epiphany, God entering into human community and the process of human spiritual growth and learning through the baptism of our Lord—every time I walk through these events, then go back to Isaiah and read again the magnificent scope of God’s claim of that human community, I am stunned into silence.

Read it with me again:
"Do not fear, for I am with you;
I will bring your offspring from the east,
and from the west I will gather you;
I will say to the north, ‘Give them up’,
and to the south, ‘Do not withhold;
bring my sons from far away
and my daughters from the end of the earth—
everyone who is called by my name,
whom I created for my glory,
whom I formed and made.'" (NRSV: Isaiah 43:5-7)

It’s an epiphany. A moment of clarity in which I grasp the utterly vast sweep of God's view of human community. And then it's gone. I can only hold on to it for a moment, then my human brain gets stuck in the details of our human differences and hostilities and simple disagreements. And the struggle to comprehend God's vision and desire for humankind begins again.

So be it. Amen.

Epilogue: Recently I came to the same place this homily ends by a drastically different route. I visited Edward Steichen's "Family of Man" exhibit in Clervaux, Luxembourg. See Who are we in relationship to each other? on my main blog, Coming to Terms.