2/16/25 - Call the Demon by Name - Mark 5:1-10

Call the Demon by Name

Mark 5:1-10

Emmanuel Baptist Church; Rev. Kathy Donley

February 16, 2025

Image:  Koenig, Peter. Casting Out Evil Spirits, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville,

Note: A recording of the worship service in which this sermon was preached may be found here: https://www.youtube.com/watch?v=zHgJn3StDXI

A few weeks ago, I had a conversation about baptism with a friend.  This person was raised as a Christian, but is now active in a non-Christian faith.  They had recently attended the baptism of a friend’s child and were horrified that it still included an exorcism of the Devil.   In many churches, the baptismal service contains these questions:
Do you renounce Satan and all the spiritual forces of wickedness that rebel against God?

Do you renounce the evil powers of this world which corrupt and destroy the creatures of God?

When my friend referred to an exorcism of the Devil, I think they must have been referencing those questions.   

Like the person who is appalled by contemporary people speaking of the Devil as a real thing, we may have difficulty knowing what to do with the notion of the demons in this incident from Mark’s gospel.   We will get to that.

Jesus and the disciples have crossed the sea of Galilee into Gentile territory. The crossing was rough.  A bad storm with strong winds had stirred up the waves, and the disciples, many experienced fishermen among them, had been afraid that their boat would sink.  But Jesus had rebuked the wind and the waves until it was calm. 

As soon as they step on shore, they encounter a storm of a different kind. A man comes out to meet them. He comes out from the tombs, which are in caves, occurring in the hillside.  He is used to being in the shadows, hiding, existing in this place between life and death.  He looks like someone experiencing homelessness, someone who hasn’t bathed or eaten or had a real conversation with another living person very often. 

He shouts Jesus’ name “Son of the Most High God.”  So far, in Mark’s gospel, it is only demons who know Jesus’ real identity.   Jesus had recognized the demon first.  Before the man spoke, Jesus had called the demon to come out.  Now that the demon, or the man, has named him, Jesus asks for his name.

The demons answer for the man.  We don’t know his real name.  All the identity he has left is the very thing that has robbed him of his health and sanity, destroyed his connection with his community, and made him a danger to himself and others. Speaking with the man’s voice, the demons say “My name is Legion, for we are many.”

If we take the story at face value, it seems to mean that there are a lot of demons inside this poor guy.  We don’t think we have much firsthand experience with demons, so we may read this as a crude first-century explanation for mental illness or we put the entire incident in the literary category of fantasy.  But let’s stick with it for a bit longer.

Jesus is just the latest person to confront this uncontrollable force.  The man has a consistent record of attacking again and again. Every effort at control has failed.  The violence erupts again, and the cycle repeats itself.  Again.  Despite best efforts.  When the village restrains him, he breaks their chains, wrenches open their shackles and no one has the strength to subdue him any more. [1]

“My name is Legion, for we are many.” “Legion” is no proper name, it just is a way of saying: “The opponent you face is big beyond counting, and persistent beyond your patience.”[2]  

A legion is the largest unit of Roman soldiers, about 5,000 soldiers.  It is an indication of the quantity of this man’s suffering.  The sources of his brokenness are myriad.  The assault on his mind, soul, and body is multi-pronged; it comes from many sources braided together.[3]

On one level, we can read this as the story of one person’s healing which can set him on a path to address all the other issues in his life.

But we might notice that the unclean spirit does not ask to be sent out of the man, it asks Jesus “not to send them out of the country.”  And then, we might understand that this is not really a story about an individual man, but about a representative character meant to stand for the country or the people of Israel.[4]

The demon identifies itself as Legion, which is to say the Roman army, which was in fact in possession of Israel. 

Obery Hendricks writes, “Mark’s veiled description of his country has having gone wild with self-destruction corresponds to the reality of his situation. . . . Israel was best by an unclean spirit that expressed itself through a number of extreme social pathologies.  The crime rate was so high that Josephus said it looked like the country had been ravaged by a war.  The numerous matter-of-fact refences in the Gospels to insanity, lameness, depression, abject dejection, bands of robbers, disposed farmers, enslaved debt defaulters, diseased beggars, disrupted menstrual cycles (which are often the result of extreme social tensions and anxiety) and revolutionary upheavals depict a society that in many ways appeared to be coming apart at the seams.”[5]

The village has identified the man as the problem.  He howls at all hours.  He lurks in the graveyard, frightening anyone who needs to go there.  He harms himself.  They have done everything they can think of, but they feel powerless to help him or themselves.  He is a menace.

But Jesus demands the demon’s name. The name of the problem is Legion, which immediately implies the army.  The underlying evil is not homelessness or mental illness, but the exploitation and mistreatment by their rulers. The impact of the Empire was so pervasive and so all encompassing that it stripped the man of his humanity and that pattern was repeating itself over and over again across the land.  

Jesus calls the demon by name to free people from self-blame or scapegoating and to help them identify the real source of evil.  It is an uncontrollable force.  It attacks again and again.  Every effort at control has failed.  The violence erupts.  The cycle repeats. No one has the will to combat it any more.

That kind of sounds like gun violence or racism or toxic masculinity, poverty, homophobia, ableism, any of the ‘isms.  They wear us down and we feel powerless against them and may accept the status quo.  

The letter to the Ephesians says “Our struggle is not against the enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.” (Eph. 6:12)

The Biblical writers understood the dehumanizing systems which run our world.

William Stringfellow was a theologian and civil rights activist who took seriously the Bible’s warnings about principalities and powers.  A White graduate of Harvard Law School, he moved to a tenement house in Harlem in 1956 to live alongside and represent poor Black and Puerto Rican clients. He was also active in the Episcopal Church, fighting for the ordination of women and against the church’s longstanding homophobia.

Perhaps his most influential book was An Ethic for Christians and Other Aliens in a Strange Land. I tried to read it this week. There’s too much to share, but let me offer just a few of his ideas.

According to the Bible, the principalities are legion in species, number, variety and name...They are designated by such titles as powers, virtues, thrones, authorities, dominions, demons, princes, strongholds, lords, angels, gods, elements, spirits…

Stringfellow says, “And if some of these seem quaint, transposed into contemporary language, they lose quaintness and the principalities become recognizable and all too familiar: they include all institutions, all ideologies, all images, all movements, all causes, all corporations, all bureaucracies, all traditions, all methods and routines, all conglomerates, all races, all nations, all idols. Thus, the Pentagon or the Ford Motor Company or Harvard University or the Diners Club or the Olympics or the Methodist Church or the Teamsters Union are principalities. So are capitalism, astrology, the Puritan work ethic, science and scientism, white supremacy, patriotism, plus many, many more. The principalities and powers are legion.”[6]

He argues that the most powerful people seem most susceptible to the power of death.  “There is unleashed among the principalities in this society,” he writes,

 “a ruthless, self-proliferating, all-consuming institutional process which assaults, dispirits, defeats, and destroys human life even among, and primarily among, those persons in positions of institutional leadership.[7]

Jesus banished the demons and restored the man’s dignity and humanity.  He was clothed and in his right mind. 

Stringfellow says that we resist death by living humanly.  For him, Christian ethics is less about being right than about being a sign of life in the midst of death, to keep on being a human being in the midst of the chaos and evil around us. He calls that spiritual warfare.  It consists of small, even symbolic, daily acts of resistance subversion within systems to protest the dehumanizing effects of living with the principalities and powers.

Elmer Bendiner was a WW2 B-17 navigator. In the thick of the war against the Nazis, one of the most incredible stories unfolded. Bendiner explains: “Our B-17 was barraged by flak from Nazi antiaircraft guns. That was not unusual, but on this particular occasion, our gas tanks were hit. Later, as I reflected on the miracle of a twenty-millimeter shell piercing the fuel tank without touching off an explosion, our pilot, Bohn Fawkes, told me it was not quite that simple. On the morning following the raid, Bohn had gone down to ask our crew chief for that shell as a souvenir of unbelievable luck. The crew chief told Bohn that not just one shell but eleven had been found in the gas tanks–eleven unexploded shells where only one was sufficient to blast us out of the sky. It was as if the sea had been parted for us.

It seemed like a miracle.  After the war, Bendiner learned that when the unexploded shells were opened, there was no explosive charge inside.  They were all empty and harmless.  Except for one. It contained a carefully rolled piece of paper. On it was a scrawl in Czech.  Translated, the note said, “This is all we can do for you now.”   At least one prisoner of war forced to work in a munitions plant in Czechoslovakia was engaged in small acts of resistance.[8]

Living humanly means living within what you know to be true, refusing to accept the lies that the authorities want you to believe.  It means calling the demon by name. 

Friends we know a bigger story than this one incident in Jesus’ life.  Here, he cast out the demon, defeating the power of death that was crushing this man’s life.  We also know that Jesus went on to defeat the power of death forever in resurrection.  If we believe that, we become even more threatening to the powers, because their threat of death loses its hold over us, depriving our adversaries of that system of control.   

Stringfellow says that the threat of death holds no fear for the confessing community and therefore puts us outside the systems of control which threaten us because the worst they can do is kill us.

In the chaos of the world right now, we can call the demon by name.  Jesus offers us the opportunity to name and challenge the madness in the world around us instead of accommodating ourselves to it.  In Jesus, we can claim an identity of resistance which says that we will not be bound by our loyalties or our compulsions or by the status quo or our fears, even our fears of death.  Thanks be to God.

 

 

[1] Richard Swanson, https://provokingthegospel.wordpress.com/2016/06/10/a-provocation-fifth-sunday-after-pentecost-luke-826-39/

[2] Swanson

[3] Debie Thomas, https://www.journeywithjesus.net/essays/2259-legion

[4] Obery Hendricks, The Politics of Jesus:  Rediscovering the True Revolutionary Nature of Jesus’ Teachings and How They have Been Corrupted,  (New York: Doubleday, 2006),  p p 145-46.

[5] Hendricks, p 146

[6] William Stringfellow, An Ethic for Christians and Other Aliens in a Strange Land,  chapter 3, excerpted here https://experimentaltheology.blogspot.com/2014/01/an-ethic-for-christians-and-other_23.html

[7] As quoted by Mac Loftin in The Christian Century, February 5, 2025

https://www.christiancentury.org/print/pdf/node/43877

[8] recounted by Elmir Bendiner in his book The Fall of the Fortresses, retold here https://greglewisinfo.com/2020/04/18/the-b-17-saved-by-a-miracle/

2/2/25 - Joint FOCUS Winter Worship - A Voice to the Voiceless - Jeremiah 7:1-7; Mark 11:15-19

A Voice for the Voiceless

Jeremiah 7:1-7, Mark 11:15-19

Emmanuel Baptist Church; Rev. Kathy Donley

February 2, 2025 FOCUS Winter Worship

 

Note: A recording of the worship service in which this sermon was preached may be found here: https://www.youtube.com/watch?v=qjeqkqpZmhM

Tony Campolo died in November at age 89.  He was one of the prophets of our time and some of us are proud that he was a Baptist.  A very long time ago, when I was a student, he came to my college, and he began his presentation the way he was beginning his speeches on college campuses all over the world at that time.  He said:  

I have three things I’d like to say today. First, while you were sleeping last night, 30,000 kids died of starvation or diseases related to malnutrition. Second, most of you don’t give a [bleep] (Only he actually said the word I’m bleeping because he was braver than me and because there weren’t children in his audience.] Then he would go on to say “What’s worse is that you’re more upset with the fact that I said [bleep] than the fact that 30,000 kids died last night.

The nervous laughter of the audience verified the truth of what he was saying. Tony was good at reminding us that the church often majors on minor things and ignores what is really of major importance.  We have been correctly taught that Jesus calls us to love, but sometimes we have incorrectly internalized that love means being polite or nice or never creating a scene.

Jesus didn’t seem to have that confusion.  He was willing to confront those in power, willing to speak his mind, willing to break social norms at dinner parties as a demonstration of love.  The scene that he created that day in the temple is recorded in all four gospels.  It is so familiar that perhaps it has lost some of its edge.

Several times recently, I’ve been with people who expressed powerlessness.  Some were concerned about the decline of the church.  Despite their hard work of many years, churches continue to struggle for existence and many close.  Others are dismayed by the polarization of our civic life, feeling like there is no way to effect change for the common good. 

I have to think that Jesus of Nazareth shared some of those feelings at least some of the time.  He was working hard, constantly traveling and talking to people, addressing their needs, helping them understand the movement he was leading.

At the beginning of his ministry, in his first skirmish with religious authorities, Jesus said that a house divided against itself cannot stand.  That house is the political system of his time in which a covenant based on justice and mercy was being betrayed by a political economy of exploitation.  In that same skirmish, Jesus also said “no one can enter a strong man’s house and plunder his property without first tying up the strong man”.  Scholar Ched Myers suggests that Jesus’ entire ministry is been about binding the strong man, i.e. Satan or the forces of evil.  This is what Jesus has been about.  He has many apprentices and large crowds come out to learn from him.  The movement is growing, but it probably doesn’t feel like much change is actually happening. 

So Jesus decides to confront evil directly in the center of power. He goes to Jerusalem over the protests of those who love him and fear for his safety. 

He goes to the Temple.  It is probably impossible to overstate how important the Temple was, how sacred it was, to ordinary, faithful Jewish people.  This Temple was built by King Herod to inspire awe and to intimidate. Herod had been Rome’s puppet king.  Under his rule, the Temple had become the center of local collaboration with Rome.  The temple authorities come from Jerusalem’s elite wealthy families. They are the educated scribes and priests.  They are the Temple’s bankers.   They are maintaining their power and privilege by supporting the domination of Rome in the name of religion.  

In the Temple, Jesus drives out the buyers and sellers.  We need to understand that commercial activity was an entirely normal part of any religion in Jesus’ time.   Two thousand years later, we read into the text a concern for the noise and smells that we think are disruptive to prayer and worship.  That is not Jesus’ concern.  He is protesting the ruling-class interests which are in control of this marketplace. [1]

He singles out two stations – the money changers and the dove sellers.  The Temple is a religious institution, but also inherently an economic one. The money taken in by these activities is going to the Temple treasury, to support the ruling class which is colluding with Rome.  The dove sellers are singled out because doves are the sacrifice required of the poor and the ritually unclean.  Jesus attacks the concrete mechanisms of oppression which exploited those on the lowest socioeconomic levels to benefit those at the highest levels.[2]

 Jesus was not against the Temple as such, not against his own religion. He was protesting, from within, a religion that had forgotten its purpose.  He was taking a public stand against a faith system that offered religious cover for political violence.

Did you catch that? He was protesting a faith system that offered religious cover for political violence. 

One of the people Jesus quotes is the prophet Jeremiah. Jeremiah had also stood in the temple, an earlier version of it, and delivered an ultimatum from God that the temple would be destroyed unless they stopped exploiting the poor.  We should heed that warning – Christianity is being destroyed from within by collusion with the ultra-wealthy, the white supremacists and Christian nationalists. When our faith is publicly aligned with causes antithetical to Jesus, we should not be surprised that the church declines.

Jesus is angry.  This is not a spontaneous temper-tantrum. This is a deliberate, carefully planned action.  We are not always comfortable with the thought that Jesus got mad.  It would be so much easier to follow the Jesus who is always polite to everyone, who never questions economic, political, or religious systems.

We don’t always know what to do with our own anger.  We are angry at economic systems that do not provide living wages to full-time workers.  We are angry at the systematic disenfranchisement of black and brown voters. We are angry at the attempts to erase the existence of trans and queer folk.  We are angry at the lies perpetuated by those in power who benefit when the poor believe them. 

But some of us have become convinced that being angry is not loving. Jesus’ own life demonstrates that is not true.  In her widely influential essay, “The Power of Anger in the Work of Love,” Beverly Harrison wrote: “suppressed anger robs us of the power to love, the power to act.” . . . “Anger is not the opposite of love. It is a sign that we know all is not well in the world around us . . . where anger rises, there the energy to act is present.” [3]

Jesus was angry.  Maybe he felt some of the frustration and powerlessness that you and I do.  Nevertheless, he took action. He dug down to his core understanding of God, to the fundamentals of a covenant that demanded faith-filled care for the widow, the orphan, and the foreigner. And then, as just one person against the Empire, he spoke up as a voice for the voiceless.  He acted up for the cause of justice. 

Was it worth it?  Did anything change as a result of his actions?  Well, Mark says that after that, the authorities kept looking for a way to kill him.  We know that story.  But what else?  Did he make any difference? 

Mark reports that he did not allow anyone to carry anything through the Temple that day.  The Temple covered 33 square acres.  It seems unlikely that one person could have shut down all business in that vast space.

Biblical scholar Obery Hendricks says “How could Jesus have halted commerce on so large a scale, except that other pilgrims and worshippers were empowered and inspired to stand with him?”[4]  He believes  that seeing Jesus do what he did, hearing him speak their own feelings out loud, gave them the courage to do what they would not ever have imagined themselves doing and they joined in the protest.  What Jesus did was to share his anger and power.  The power to love.  The power to act. What Jesus did that day is told by all four evangelists. It changed the lives of Jesus’ followers and still does.

Friends, I recognize that multiple political views and election districts are represented in this room. We don’t all support the same party or vote for the same candidates.  My appeal is not being made on the basis of that.  Nor is it on the basis of our citizenship or immigration status.  I am appealing to our common commitment to follow Jesus, which is our highest allegiance for those of us who share that, and to our common ministry as FOCUS churches.  Just a few minutes ago, we read the FOCUS covenant together.  We promised to provide a ministry of presence, support and advocacy for victims of society’s injustice and neglect and to speak the truth in places of power on behalf of the powerless because it is a demonstration of the gospel.  That covenant is not a partisan reaction to current politics.  It is decades old and reflects our core understanding of who God is and who we are called to be.

St. Augustine was a long-ago follower of Jesus.  He said, "Hope has two beautiful daughters. Their names are Anger and Courage: Anger at the way things are, and courage to see that they do not remain the way they are.” 

Friends, may we be full of hope – both angry and courageous, following Jesus who channeled his anger for the work of love.  Amen.


[1] Ched Myers, Binding the Strong Man, (Maryknoll, New York:  Orbis Books, 2008), p. 300

[2] Myers, p. 301

[3] Beverly W. Harrison (1981), ‘The Power of Anger in the Work of  Love’ in Union Seminary Quarterly Review, vol. xxxvi, pp. 41-57

 [4] Obery Hendricks, The Politics of Jesus:  Rediscovering the True Revolutionary Nature of Jesus’ Teachings and How They have Been Corrupted,  (New York: Doubleday, 2006),  p. 124

 

1/26/25 - Treat the People's Needs as Holy - Luke 11:1-4; Matthew 6:9-13

Treat the People’s Needs as Holy

Luke 11:1-4, Matthew 6:9-13

Emmanuel Baptist Church; Rev. Kathy Donley

January 26, 2024

Note: A recording of the worship service in which this sermon was preached may be found here: https://www.youtube.com/watch?v=NGeB7LBnNIk

Dr. Molly Marshall was my theology professor.   I took a lot of notes in her classes, but one thing she said was so troubling to me that I used to turn back to it.  She said that prayer was the purest form of theology, that whether we pray or not and how we pray is the most accurate reflection of what we really believe. 

Jesus’ disciples say “Lord, teach us to pray.”   The faithful Jewish person of that time prayed three times a day and Jesus’ disciples were in that category.  They were quite familiar with prayer already.  What they wanted to know was what to pray for. Just as John the Baptist had taught his disciples a distinctive prayer, Jesus disciples wanted to know what they were asking God to help them accomplish under Jesus’ leadership.  

We have two versions of the prayer that Jesus taught.  The variations between Luke and Matthew may imply he shared different version on different occasions.  It most likely reflects something they heard him pray often, rather than being a one-time delivery.   We should note that the language of the prayer is “our” or “us” or “we” not “me” and “mine”.  This is not a private prayer, but corporate.  An individual might pray in this way, and should, but this is not strictly personal prayer.

The prayer of Jesus has a simple structure.  There are two petitions that focus on God and three petitions about human need.

The English word “hallow” means to make holy, to make sacred, to set someone or something apart.  Roman state religions required that only Casear’s name be hallowed, but this prayer affirms the holiness of God above Casear. When put combination with “your kingdom come, your will be done” the person praying is pleading with God to hallow God’s own status as God.  It is a prayer that God will demonstrate God’s holiness, by revealing himself to be sovereign by manifesting judgment or mercy.

By law, only Casear’s name is to be honored like this.  But Jesus’ only allegiance is to God.  Only God is sovereign.  Keep in mind that the early Christians would have prayed like this in the ruins of the Temple not just during occupation but outright war with Rome. To have been overheard would have been treasonous. Later manuscripts of Matthew’s gospel include the ending “thine is the kingdom and the power and the glory forever.”  This is a very dangerous, political prayer.

Friends, full disclosure, today and for the next few Sundays, I am intentionally looking at Jesus’ words and actions through a political lens.  If you’ve been paying attention for the last 14 years, you know that’s not a new thing for me.  But right now, in the midst of incredible turmoil and division, at a time when our new jerk responses are often framed by which political party we adhere to and who we voted for, it seems most appropriate that we ground ourselves in the politics of Jesus.  It is helpful to me to remember that Jesus did not live in a representative democracy.  Neither did first disciples nor many generations of the first Christians. They did not enjoy freedom of religion or a way to compel their government to act with justice.  But still, they lived faithfully, seeking to be part of God’s kingdom on earth.  Regardless of what is happening around us, to believe that God is sovereign and that we can be a demonstration plot for God’s reign here and now, is still an option available to us.

Back to the prayer. It continues with three petitions for human needs – for bread, for forgiveness, for escape from trial.

Daily bread – Bread was the staple of the diet.  Every meal included bread. Jesus fed people and urged others to do the same.  Daily bread recalls manna in the wilderness, where every person’s need for food was met in the same way regardless of their finances or social standing.  This petition is also a prayer against the injustice of the day where the haves get more without regard for the needs of those who are hungry. For some of us, who are not at any risk of starving, this prayer could mean: Help us to let go of fear about not having enough. Help us to be satisfied with what is sufficient for today. Help us to share out of our abundance and our need.

The second petition is very interesting. Matthew records “forgive us our debts” while Luke seeks forgiveness of sins.  In Aramaic, there is one word which means both debts and sins.  That word does not exist in Greek, so in translating, Matthew chose debts and Luke chose sins. 

The cycle of debt in first century Israel was devastating to the people.  When the Romans conquered the region, they claimed they owned all the land and promptly started charging people rent.  People who had been farming their own land found themselves burdened with debt.  Debt was a way in which the conquerors continued to afflict the conquered. [1] 

Forgiving the debts of others also meant refusing to participate in the ways of the conqueror. It is consistent with Jesus’ declaration of his mission in light of the practices of Jubilee when debts were forgiven and slaves set free and land returned to the original owners.   Both Matthew and Luke use the same word for forgiveness.  It also means release.  It is the same word we heard last week when Jesus read from Isaiah about release to the captives and setting free the oppressed.  Release us from our debts as we release others from what they owe us.  It is a petition for release from the obligation of monetary debt and other kinds of captivity or enslavement, even captivity to sin. 

And do not bring us to the time of trial.  How you interpret this may depend on your theology, whether you believe that

God sets up tests for human beings to pass.  I don’t believe that.  In the original context, it is probably a prayer that the community would be spared trials before various secular authorities in which some Christians were being imprisoned or executed for their faith.  It is a prayer for strength to resist the temptation to serve Caesar out of fear or expediency, and that temptation is just as present in our context as it was then.

I’m using Obery Hendricks’ book, The Politics of Jesus, as a primary resource for this sermon series.  He writes, “Jesus treated the people and their needs as holy by healing their bodies, their souls and their psyches . . . .  He traveled incessantly to raise the people’s consciousness that the present order sinned against the justice of God because it sinned against their well-being.”[2]

Prayer is the purest form of theology, my professor said.  How we pray, what we pray for, reveals what we believe about God.  I have also come to believe that praying in the same ways over time shapes us.  Jesus taught us to pray that everyone has enough to eat every day.  That everyone is free from economic exploitation and violence.  That everyone is delivered from whatever captivity they are in whether from unjust government or addiction or poverty or systemic oppression or their own sin.  If we pray this and mean it, it will shape our actions.  It will form in us the sense of “we” and “us” and “our” until we recognize the holiness of all human need, not just our own.  It will remind us that we serve God best by loving each other. 

Those who live with more awareness of their dependence on G od often understand this in ways that those of us with means do not. There are so many instances of this. Here’s just one example.  There is a slum on the outskirts of Kampala, Uganda. Those fortunate enough to have a job perform the back-breaking work of strip-mining rocks for construction.  The men mine large boulders and rocks, while the women break the rocks into gravel using hand-held tools.  In 2005, these women earned $1.20 per day.  That was the year that Hurricane Katrina wrought such destruction.  These women heard about that.  Two hundred of them broke rocks for weeks and then donated $900 of their wages to help people displaced by Katrina.  One of them said that those who are suffering “belong to us.  They are our people.  Their problems are our problems.  Their children are like our children.”  [3]

This is what it means to treat all the people’s real needs as holy. 

I cannot end this sermon without mentioning what we all bore witness to this week.  At a prayer service for the unity of the nation, the Episcopal Bishop of Washington Marianne Budde lifted up the needs of real people. https://youtu.be/xwwaEuDeqM8?si=PeE32A4fGUI45z7K

She was asking for mercy from the Empire.  The Empire does not hallow the name of God and is not inclined to mercy.  The stark contrast between the ways of Jesus and the ways of Empire are on full display once again.  May we be found faithful to the one God who is sovereign over all. 

This week, I discovered a version of Jesus’ prayer from a Christian community in Central America.  Let me close with it:

Our Father who is in us here on earth.
Holy is your name in the hungry
who share their bread and their song.
Your kingdom come which is a generous land
which flows with milk and honey.
Let us do your will standing up
when all are sitting down
and raising our voice when all are silent.
You’re giving us our daily bread
in the song of the bird and the miracle of the corn.
Forgive us for keeping silent in the face of injustice
and for burying our dreams,
for not sharing bread and wine,
love and the land, among us, now.
Don’t let us fall into the temptation
of shutting the door through fear,
of resigning ourselves to hunger and injustice,
of taking up the same arms as the enemy,
but deliver us from evil.
Give us the perseverance and the solidarity
to look for love,
even if the path has not yet been trodden,
even if we fall.
So we shall have known your kingdom,
which is being built forever and forever.[4]
Amen.

 

 

[1] https://www.progressiveinvolvement.com/progressive_involvement/2010/07/lectionary-blogging-luke-11111.html

 [2] Obery Hendricks, The Politics of Jesus:  Rediscovering the True Revolutionary Nature of Jesus’ Teachings and How They have Been Corrupted,  (New York: Doubleday, 2006),  p. 108

[3] https://www.sunnyskyz.com/blog/2494/Women-In-Uganda-Sent-900-To-Katrina-Victims-In-2005-They-Earned-1-20-A-Day

[4] Janet Morley, Bread of Tomorrow: Praying with the World’s Poor, (London: SPCK Publishing, 1992).

1/5/25 – Practices for This New Year – Luke 2:21-38

Making Room

Luke 2:21-38

Emmanuel Baptist Church; Rev. Kathy Donley

January 5, 2025

 

Note: A recording of the worship service in which this sermon was preached may be found here: https://www.youtube.com/watch?v=aEC0a6k31-I

On Christmas Eve, we heard the familiar story of Jesus’ birth which begins “In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria.”

Luke places the birth of Jesus in a certain political reality.  Mary and Joseph and Jesus live under Roman occupation.  The empire has a real and profound effect on their lives, even on the circumstances in which Jesus is born.  I think about all the babies born in the Ukraine in the nearly 3 years since the Russian invasion.  I think about all the babies born in Palestine since the Hamas attack in October 2023. Babies and parents in war zones, lands of occupation.  I imagine contemporary Ukranian Annas and Palestinian Simeons who wonder what life will be for the babies they see. I imagine that as the oldest generation welcomes these infants, they may hope that each one will grow up to live in peace or to wage lasting peace. They likely also fear for too many who will suffer because of the powers at work in the worlds into which they have just been born. 

Jesus’ life is shaped by Roman occupation, but not only by that. It is also shaped by his parents’ faith and faithfulness. The cultural struggle evident throughout Jesus’ life is a battle for identity of his people.  On one side is their identity as God’s covenant people, people who are obedient to the practices of justice and mercy and lovingkindness.  On the other side is an identity as a subjugated people who must submit to the ways of Empire, to the practices of power that dominates and oppresses.  It is a real and hard struggle. What the Emperor wants, the Emperor usually gets.  How can an ordinary person be faithful in these circumstances?

What we see in this chapter of Luke is that Mary and Joseph meet the requirements of Empire.  They go to Bethlehem as decreed.  But they are also obedient to God. They go to the Temple on the eighth day of Jesus’ life because they are part of a covenant community. This ritual of naming celebrates Jesus’ birth, introduces him to the covenant community, and recognizes that, in some inscrutable way, God’s promises are being fulfilled.  It honors Mary and Joseph’s deepest awareness and commitments.[1]  The ritual becomes an expression of the identity they are claiming.  It connects them to the past. This is the same ceremony that their parents and grandparents engaged.  And the blessings of Anna and Simeon connect them to the future, their descendants in an ongoing covenant community.  We might understand their ritual as an act of resistance, a small demonstration of faith despite the brutality of occupation.

Even those of us who don’t think of ourselves as traditional probably have a few rituals that we sustain or which sustain us.  Traditions related to family celebrations or milestone events or holidays. My family usually puts up a Christmas Tree as early as we can in the season so that we can enjoy it for a long time. 

Every year, I recognize a number of ornaments with a connection to Emmanuel. I’ll just mention three.  This one was a gift from Liselle last year.  It is a world with the word Peace on it.  This year, it resonates for me with our theme of a weary world rejoicing.  Two others are related to each other.   This heart says “Love wins”.  It was a gift from Ellen in 2018.  That same year, this star came from Michael.  Our Advent/Christmas theme that year was Testify to Love.  If you don’t remember that theme, you might remember it as the year that we carried a burning sparkler across the sanctuary to light the Advent candles while certain trustees looked on with apprehension every week. The ritual of a Christmas tree with ornaments is a way that links memory and meaning and identity and those links are strengthened every year as the ritual is enacted again.

When I was in Northern Ireland this summer, I became aware of the nuances of the English language and its variations across the world.  Something clicked for me with the phrase Do you mind?  In my American world, Do you mind? is most often associated with asking someone’s permission for a small courtesy.  Do you mind if I sit down?  Do you mind if I smoke?  In that context, do you mind? becomes do you care?

In Northern Ireland, do you mind? has a double meaning.  Just like here, it can mean do you care?  But there it also can referring to bringing something to mind, as in do you mind the year of that great blizzard? Or Do you mind the name of those cousins in Belfast? So it means both do you care? and do you remember?

Ritual can evoke that double meaning.  Ritual enables us to remember and to care. 

Jesus grew into adulthood in a culture where Jewish nationalism vied with Roman nationalism and with Jewish identity as God’s covenant people. We live in a similar moment.  Christian nationalism and white supremacy are deeply embedded in our culture, and consciously or unconsciously, part of our own identity struggle.  We are citizens of the global Empire of our time and we must reckon with what it means to be faithful in these circumstances.  We are weary of the fractious politics we have endured in recent decades.  Many of us are seriously concerned about what might be ahead of us this year.

In such times, it happens that weary people are sometimes sustained by rituals and intentional practices.  I want to invite us to be proactive as we launch ourselves into this new year.  Consider the rhythm of your life.  Where are the times and places where you might develop a ritual that reinforces your deepest commitments? What is a new or old practice that you might sustain?

The most meaningful practices will be the ones you create for yourself.  Let me offer a few suggestions to spark your imagination.  Consider a monthly practice – read 5 psalms every day.  There are 150 psalms. In most months, reading 5 per day will bring back to the beginning by the start of the next month. Similarly, there are prayer books designed for 31 days. 

A weekly practice – Sabbath, which is about resting and balance.  Honor the Sabbath with worship, but also by changing the pattern of one day in seven. Consider how to spend that day – perhaps it is a day to fast from media or social media, or a day to light candles and invite some friends over.  Perhaps you might devote time to reading something special only on that day. My intention for this year is to seek more wisdom from people of color, people who have engaged this struggle in ways that my privilege has insulated me from. In the bulletin, there is an excerpt by Howard Thurman as an example.  Work for social justice is necessary, but regular rest is essential to provide physical and spiritual nurture for the long haul.

Tricia Hersey is the founder of The Nap Ministry.  She maintains that rest is anything that connects body and soul.  She writes “My rest as a Black woman in America suffering from generational exhaustion and racial trauma always was a political refusal and social justice uprising within my body.  I took to rest and naps and slowing down as a way to save my life, resist the systems telling me to do more and most importantly, as a remembrance to my Ancestors who had their Dream Space stolen from them.  This is about more than naps.”[2]

Consider a daily practice – if you bathe or shower daily, consider a ritual of re-affirming your baptism.  As the water flows over you, remember your commitment to follow Jesus in all the ways your life requires.  And also remember that you are beloved in God’s sight.  Spend a minute or two every day in the shower or in the mirror saying out loud “I am baptized.  I am beloved.”

I will be very interested in hearing the new and old rituals that you choose to practice across the next weeks and months.    

When the Communists took over Russia in the last century, one ritual of the Orthodox Church took on surprising power. Until that time, you might have thought that the purpose of the Orthodox Church was to underwrite the rule of the Czars. There was very little sense that the church engaged with politics or economics.  When the Communists took power, here was a church that might have seemed peculiarly ill-suited to challenge the status quo.

There was one Russian Orthodox habit, however, that brought the church out of the church. Before the celebration of Communion, the priest was expected to go to the porch of the church and ring a hand-bell. That bell was to tell the people in the village that Communion was beginning. The early Communist regime outlawed the ringing of the hand-bell as part of its anti-religious campaign. Orthodox priests are unfailingly traditionalist by nature, and they just continued to stand on the porch, ringing their little bells, asserting their deepest commitment, finding it impossible to do otherwise.  The state reacted by jailing and slaughtering priests by the thousands. By refusing to give up the ringing of the bell, Orthodox Christians confronted its nation's rulers with a determination that they had not know they had.[3]

Beloved ones, I would like to find a bell to ring.  In the year that stretches ahead of us, I intend to engage in pro-active prayer practices and rituals that honor God and my own deepest commitments.  I hope that you will join me in rhythms that strengthen our faith and witness, that ground us in God’s abiding love and sustain us with joy even though we have considered all the facts.  May we remember and care.  Amen.

 

 

[1] Alan Culpepper, The New Interpreter’s Bible, Vol. IX, (Nashville:  Abingdon Press, 1995), p. 75.

[2] https://thenapministry.wordpress.com/

[3] Stanley Hauerwas, Pulpit Resource, January- March, 2003, p. 8