This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the Second Sunday After Christmas [C] (Jeremiah 31.7-14, Psalm 147.12-20, Ephesians 1.3-14, John 1.1-18). Teer is one of the pastors at Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including Christmas presents, strangers in a strange land, experiential faith, scattering and gathering, strange celebration, new words, Frozone and Frozen, the mystery of salvation, Indiana Jones, universalism, and the incarnation. If you would like to listen to the episode or subscribe to the podcast you can do so here: All The Good Verbs!
This week on the Strangely Warmed podcast I speak with Seungsoo “RJ” Jun about the readings for the 20th Sunday After Pentecost [B] (Job 23.1-9, 16-17, Psalm 22.1-15, Hebrews 4.12-16, Mark 10.17-31). Seungsoo is the Associate Director of Serving Ministries for the Virginia Conference of the UMC. Our conversation covers a range of topics including Survivor, divine anger, prayer droughts, proper terror, the spiderweb of scripture, grammatical turns, sharp swords, wealthy Christians, and the gift of salvation. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Divine Yet
This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the Second Sunday After Christmas [B] (Jeremiah 31.7-14, Psalm 147.12-20, Ephesians 1.3-14, John 1.1-18). Teer serves at Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including the proleptic tense, Christmas unicorns, reconciliation, peaceful borders, God’s grammar, feeling the feels in worship, theological adoption, Herbert McCabe, letting in the riff-raff, and reading from the margins. If you would like to listen to the episode or subscribe to the podcast you can do so here: In The Beginning Was The Verb
This week on the Strangely Warmed podcast I speak with Ben DeHart about the readings for the Third Sunday of Advent [B] (Isaiah 61.1-4, 8-11, Psalm 126, 1 Thessalonians 5.16-24, John 1.6-8, 19-28). Ben is the Associate Rector at Calvary-St. George’s Church in NYC. Our conversation covers a range of topics including Fleming Rutledge, figuration, bad news, righteous justice, creative imagery, true laughter, upending Advent, praying online, homiletical grammar, and bearing witness. If you would like to listen to the episode or subscribe to the podcast you can do so here: Repeat The Sounding Joy
This week on the Strangely Warmed podcast I speak with Lauren Lobenhofer about the readings for the Second Sunday of Advent [B] (Isaiah 40.1-11, Psalm 85.1-2, 8-13, 2 Peter 3.8-15a, Mark 1.1-8). Lauren serves as the senior pastor at Cave Spring UMC in Roanoke, VA. Our conversation covers a range of topics including beginning again, Lauren Winner, comforting in chaos, divine reversal, unpacking peace, worship at war, Dr. Who, slowing down, divine grammar, and embodying Advent. If you would like to listen to the episode or subscribe to the podcast you can do so here: Wibbly-Wobbly Timey-Wimey
Peter answered him, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” So Peter got out of the boat, started walking on the water, and came toward Jesus. But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, “Lord, save me!” Jesus immediately reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”
Jesus went up on the mountain to pray by himself. While praying, the disciples set off in a boat for the other side of the sea. Early in the morning, Jesus walked out onto the sea and when the disciples saw him they were terrified.
But immediately Jesus said, “Hey chill out! It’s just me.”
Peter responded, “Well, if it really is you, then tell me to come out there on the water and I’ll do it.”
“Whatever you say Pete,” the Lord replied.
So Peter got out of the boat and started walking on the water. But when he realized what he was doing he began to sink and he called out for Jesus.
Jesus immediately reached out and caught Peter while saying, “Buddy, I got you.”
Or, at least, that’s how I like to tell the story.
It’s a well known one in Christian circles – we preach on it from pulpits, we act it out in Vacation Bible School classes, we even daydream about it.
And, more often than not, we make Peter the subject of the story.
The whole thing gets whittled down to some version of, “God’s calling you out of your boats of comfort into a new thing. Do you have the courage to respond to the call? Don’t be like Peter with his fear. Blah blah blah.”
And that’s fine, if you want a group of people to feel guilty about whatever it is they’re not doing.
But the Gospel is a much better story.
Because, according to the Gospel, Jesus is the subject of the story, not us (Peter).
Jesus brings us a new world in himself. A world defined differently than the one we currently inhabit. It’s not just that the wind and the seas obey him, a whole new cosmos is knit inside of, and through, him.
Peter (not the main character) is vacillating between these worlds – the world of the world and the world of the kingdom.
And, upon realizing the condition of his condition, the fear of not knowing where he really belongs, he begins to sink.
Who saves Peter from his peril?
And only Jesus.
Notice: How often are we encouraged (or downright commanded) to pull ourselves up by our bootstraps? How many times have we suffered under the weight of feeling like we just can’t become the people we’re meant to be on our own? Why do so many sermons end with calls for more and more instead of telling us about the more that Jesus has already done for us?
In the end, this story forces us to confront the oddness of God.
God, the author of creation and salvation, humbly (read: humiliatingly) comes to us in the person of Christ to dwell among us, to pull us up while we’re stuck treading water.
This is the God we worship.
The God who, even though we left him behind on the shore, comes and walks on water to be with us.
The God who, even when the waves are battering the ship and it feels like life if falling apart, waits with an open hand to lift us back up.
The Good News is that Jesus can, and does, for us that which we couldn’t on our own.
It’s odd, but it’s also the best news of all.
Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the Lord had told him; and Lot went with him.
The people who seem to have it all just drive me crazy.
Now, you’re good and faithful and kind people so you don’t know what’s its like to feel the way I do, but when people go about parading all of their successes and all of their perfections I just get all sorts of frustrated.
It’s even worse when the people in question are Christians.
These people are the type who get on social media and brag about all the blessings God has showered down on top of them, all the while giving you a tour of their 3.5 million dollar house.
They are the type of people who, after experiencing some apparently divine miracle, start raking in the dough from the righteous investments and then brag about their vacation home on the other side of the world.
They are the type of people who make it seem as if being a Christian simply means there are no problems, no fights with spouses, no disagreements with kids, no bills to be paid, no medicine to take, so long as you invite Jesus into your heart.
But what about the other Christians?
What about the disciple who’s coping with poverty and hunger? What about the family that shows up in church only to get in the car and continue the fight they paused when they pulled into the parking lot? What about the person sitting in the pews week after week feeling less and less sure about this thing called faith?
To be clear: Miracles happen, and the less fortunate can become the most fortunate. After all, Jesus did say that the first will be last and the last will be first. It just seems like sometimes those who go from last to first want to remind everyone that they got there on their own.
Which, of course, is absurd.
But that doesn’t stop us from consuming it with reckless abandon.
We are suckers for the supposedly self-made fortunes, and the get rich quick schemes, and the take this pill to lose all your fat babble.
And, frankly, if we want to pour ourselves into those narratives, we are more than welcome to do so, they just don’t have much to do with the Lord.
Every verse in the Bible is important.
That’s why, every week, we read the Word aloud in this space and we affirm the importance of that Word by responding with: The Word of God for the People of God… Thanks be to God. There are, of course, verses in the scripture for which it becomes a little harder to affirm our gratitude for something that appears confounding. But, as Christians, we believe that this book continues to speak new and fresh and good words into our lives, even today.
Every verse is important but (dare I say it?) there are some which are more important than others. What we’ve read today, the call of Abram, though short and to the point, it contains some of the most important words of all: Now the Lord said to Abram…
That might not seem like much, but it is not too strong of a statement to say that the entire structure of our faith hangs upon this foundation that we, at other times, call revelation. Now the Lord said to Abram… If this is something we believe to be true, then everything else falls into place accordingly.
Like most books, we learn to read the Bible in particular ways. Some of us learned this explicitly from a pastor or a Sunday school teacher, and others among us just picked it up along the way. There are a great many ways to read the Word and how we do it can make all the difference.
The two primary ways of coming to the text, of reading it and hearing it, are to do so anthropologically or theologically.
Now, before I lose all of you to the midmorning nap session that can come from using words like the ones I just did, bear with me. All they mean is that we can encounter the Bible as if its all about humanity (and largely only about humanity) or as if its all about God (and largely only about God).
How we read the Bible, and in particular this story near the beginning, is a big deal.
And it comes down to grammar.
Again, I recognize that I am tempting fate by dragging out such ideas this early on a Sunday morning, on Daylight Savings no less, but the grammar we use in the life of faith communicates more about who we are and whose we are than we recognize
God is the subject of the verb right here at the beginning of Genesis 12. That means we’re not the main characters of the story – God is.
The story of the Bible is, of course, the great tale of God with God’s people’s, but (more often than not) we read it as the story of who we are, and what we’re supposed to do, or not to, and the more we focus on ourselves the less we realize that God is the subject of the verb.
But we don’t like this.
Not one bit.
So time and time again we change the grammar. We do it whether we’re lay or clergy, we do it in the pulpit and in the classroom, and the results can be devastating.
I can vividly remember attending a college campus meeting of Christians shortly after moving away from home in which all of the faithful freshman were encouraged to gather together for a worship service in an auditorium. There was a band that played familiar songs, and we said familiar prayers, and this scripture from Genesis 12 was used by the speaker that night.
She went on and on about how Abram was faithful in traveling to where God sent him. She talked about how Abram is an example to all of us whenever we encounter something new and strange and different. She kept returning to this singular idea that no matter how difficult college life might feel like, all of us had to keep the faith, to stay the course, and to be like Abram as strangers in a strange land.
I know she meant well, and I know that she truly believed in what she was saying, the only problem is most of us were already nervous as it was, and now it felt ten times worse. She left us with this idea that our faith was being put to the test, and that only if we held fast to our moral convictions would we remain, as she put it, sheep of His flock.
It was all about us, and it had almost nothing to do with God.
We, whether we’re college freshman or not, are all functioning narcissists. We think the world revolves around us and we want to know how everything will affect us and we act as if the entirety of the cosmos is resting on our shoulders.
And that is exhausting.
For some reason, bad theology mostly, we think this whole story from Genesis 12 is going to be about Abram as if Abram has special powers or holy characteristics that make him worthy of God’s affections. There had to be something special about Abram that led to God choosing to bless the world through him.
But, the truth is, we don’t know anything about Abram at this point in the story. At least Noah was a good man when God told him to build the ark, but Abram’s got nothing. All we know from Genesis is that he is the son of Terrah, and his wife Sarai is barren.
And yet, those skim details are everything! They are everything because these two people carry nothing significant about them or within them. What happens from this point forward is about what God does in the lives of two people who had no potential for anything on their own.
God chooses nobodies to bless the world.
I don’t know how that makes you feel, but it brings me great comfort. For, if God could bless the world through two people who had no hope in the world, then maybe God can do something even through someone like me.
Or someone like you.
And, again, notice the grammar. God is the one who blesses the world through Abram and Sarai, not the other way around. God is the one who makes a way out of no way which, incidentally, is the entire story of the Bible.
God promises to do what is impossible for humankind, God calls into existence things that do not exist, God is the subject of the verb.
If it were all on us, if it were all up to us, we would fail. We can’t bless the world because we are far too concerned with blessing ourselves. We can’t fix the world because we are so fixated on our own problems. We can’t redeem the world because we are the ones who need redemption.
We can’t even keep our promises.
But God does.
That’s a pretty crazy thing to think about when you hear it for the first time or the thousandth time, it just also happens to be true.
Lenny Duncan is a pastor in Brooklyn, NY at a church that has rapidly grown under his leadership. He is a gifted speaker and is sought after across the country as someone who can speak the truth of the role of church in the 21st century. He wrote a book that I’m reading right now called Dear Church.
But the fact that Lenny became a pastor is a miracle.
It’s a miracle because he had a far greater chance of ending up in prison than behind a pulpit.
He’s a former drug dealer, sex worker, homeless queer teen, and a felon.
He tried church again and again and again when he was younger, and every time he did he left feeling worse than when he arrived. He was told, explicitly and implicitly that he was not enough, that he needed to correct his ways before coming to the Lord, and that he needed to take a good hard look in the mirror to find out if he was really worthy of Jesus’ love.
That only led to more of the same in his life.
Until one day, miraculously, he entered a church just like any other church, sitting in the first pew with a backward cap on, listening to people whisper about him under their breath, but this time he heard something different. Not a different sermon or a different prayer or a different hymn, but a different invitation.
An invitation that felt like an invasion.
“This is Jesus’ table; he made no restrictions, so come.”
There was no membership meeting, no checking of theology, no “friendly” talk with the pastor before he was invited to the table of grace. He was welcomed simply as he was, and that was revolutionary.
He describes the moment that he heard those words and walked up the center aisle like this:
“Tears welled up in my eyes as I walked forward… this welcome to the table was something I had never experienced before. I didn’t even know what it was. It awakened the shadow side of my relationship with God that I hadn’t had the courage to look under. It was like a knife that cut instantly through years of shame and brokenness and released me from those bonds. Grace is like a knife sometimes.”
That invasion of an invitation changed him forever. It changed him because instead of being invited to change or transform or get his life together, he was invited by a mighty God who works the changes that we couldn’t on our own.
Right then and there God called him to a new and strange and different life. Not because he had any of the prerequisites or the right schooling or the right amount of faith, but simply because God loves to make something of our nothing. Amen.
This week on the Strangely Warmed podcast I speak with Jason Micheli and Teer Hardy about the readings for the 7th Sunday of Easter [C] (Acts 16.16-34, Psalm 97, Revelation 22.12-14, 16-17, 20-21, John 17.20-26). Jason and Teer are both United Methodist Pastor and part of the Crackers & Grape Juice Team. Our conversation covers a range of topics including John Wick 3, theology by the pool, Pauline annoyance, the grammar of faith, Netflix’s Our Planet, the prevalence of idols, cosmic salvation, therapy sessions, and free grace. If you would like to listen to the episode or subscribe to the podcast you can do so here: We’re All Little Narcissists