This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the 12th Sunday After Pentecost [C] (Jeremiah 2.4-13, Psalm 81.1, 10-16, Hebrews 13.1-8, 15-16, Luke 14.1, 7-14). Teer is one of the pastors serving Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including cafeteria tables, podcast listeners, satisfaction, the matter of words, the intersection between art and theology, daily psalms, strange hospitality, marriage, books on the parables, and the Supper of the Lamb. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Doom Won’t Last Forever
This week on the Strangely Warmed podcast I speak with Matt Benton about the readings for the 4th Sunday After Pentecost [C] (2 Kings 5.1-14, Psalm 30, Galatians 6.1-16, Luke 10.1-11, 16-20). Matt is the pastor of Bethel UMC in Woodbridge, VA. Our conversation covers a range of topics including subtitles, Andy Root, sacramental theology, unnamed characters, healing, airplane confessions, inadequate prayers, poetry and prose, American Beauty, weddings, karma, James Joyce, boasting, ordination, and leadership. If you would like to listen to the episode or subscribe to the podcast you can do so here: Consequence Culture
Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff – they comfort me.
In the 1990’s Jerry Falwell, bastion of theological conservatism, pleaded for funds for his “Save A Baby Homes.” The organization was designed to establish homes, all over the country, where a young woman who decides to continue in a difficult pregnancy could go and receive free, caring support all the way through pregnancy and birth.
And, rather notably, Falwell ended his plea by saying something to effect of, “If we do not give our resources, our money, to this venture, if Bible-believing Christians do not demonstrate through our gifts that we are willing to give to, and sacrifice for, and to support these women, then we have no right to tell them what they should, or shouldn’t, do with their bodies.”
It isn’t easy for ordinary people like us to do some of the extraordinary acts as Jesus commands. “Turning the other cheek” is a lot easier to preach than it is to practice. The same holds true for loving our neighbors as ourselves, particularly when it comes into contact with our theological understanding of reproductive rights.
On Monday evening a draft was leaked of a revision to the Roe v. Wade Supreme Court decision that focuses on reproductive rights in the United States. In response, those in favor and those opposed to the draft have been celebrating/protesting in various parts of the country.
Reproductive rights are often painted as a faith-based matter for a variety of reasons and there are a great myriad of theological positions with regard to the understanding of being bodily creatures. The United Methodist Church, in our Book of Resolutions, both affirms the sanctity of life for all persons born and unborn and, at the same time, we support those who choose the legal option of abortion under proper medical procedures by certified medical providers. We are committed to ministering with those who have had an abortion, providing support and encouragement. (You can read more here: Social Principles)
The only time I can remember hearing about abortion in church, prior to becoming a pastor, was in a small group setting as a teenager when one of my peers asked the pastor how we should think theologically about abortion. His response has stayed with me ever since.
He said something to the effect of: “If a woman in our church becomes pregnant and chooses to carry the baby to term, then we have a responsibility to support her in any way that we can – meals, rides, prayers, etc. But the same holds true for the other side of the spectrum. If a woman in our church becomes pregnant and chooses not to carry to term, then we have a responsibility to support her in any way that we can – meals, rides, prayers, etc.”
I remember thinking his answer was both deeply theological and faithful. I only realized, much later, that not every church feels and thinks that same way.
We do not talk of such things in the church today for a variety of reasons: we prioritize the privacy of the individual, we treat the church as a place to talk about churchy things and not worldly things, we are afraid of upsetting sensibilities, we don’t want to appear too political, etc.
And yet, we, in large part, have fallen into a fallacy of believing that the most important things in the world are political and can only be handled in a political manner. We therefore worry and lose more sleep over who sits behind the desk in the oval office (or behind the rail in the Supreme Court) than we do over who sits at the throne of the universe (and who comes to be the Judged Judge in our place).
The church is, and always will be, political but it is political on terms that run counter to the world. Put simply, the church does not exist to proclaim a list of do’s and dont’s, but rather to follow and point to the One who does for us what we cannot do for ourselves.
Therefore, the most interesting, creative, and faithful solutions we (that is: Christians) have to offer our weary world are not new laws, new politicians, or new social programs (though we certainly can support such efforts). The most important thing we have to offer the world is the church. We best serve the world by showing the world what it is not: a place where God is forming a family out of strangers.
We, the church, exist to be present for others not to judge them or to damn them, but to love them and support them to the end.
It isn’t easy – but nothing really important ever is.
2 Corinthians 3.17
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
My former professor Stanley Hauerwas likes to tell the story of how he hung a poster on his office door at Duke University. The poster was published by the Mennonite Central Committee, and it displayed a haunting image of two people in grief holding one another, and underneath the image were these words: “A Modest Proposal For Peace: Let The Christians Of The World Agree That They Will Not Kill Each Other.”
Hauerwas then explains how, for over twenty years, students (and professors) would knock on his door with anger and frustration. They would barge into his office and declare, “Your sign makes me so mad. Christians shouldn’t kill anyone.”
And Hauerwas would reply the same way every time: “The Mennonites called it a modest proposal – we’ve got to start somewhere.”
Last night Russian forces invaded Ukraine, assaulting by land, sea, and air in the biggest attack by one state against another in Europe since World War Two. Missiles rained down on Ukrainian cities and countless Ukrainian citizens are currently fleeing for their lives.
And Christians here in the US have already floated around a bunch of possible responses from flooding the Ukrainian military with money, arms, and technology, to invading Russia to make them pay for what they’re doing, to praying for peace.
Jesus commands the disciples to “Love your enemies and pray for those who persecute you,” which looks nice on a cross-stitch hanging on the wall in your living room until you start to see images of bombs exploding and parents frantically trying to rush their children to safety.
War is always complicated, ugly, and even addictive. It reveals our sinfulness in a way that few other things can. War illuminates our lust for bloodshed and retribution. War offers a view into our unadulterated obsession with the hoarding of natural resources. Way conveys our frightening disregard for the sanctity of human life. War is our sinfulness made manifest in machine guns. War is the depth of our depravity.
Even the word “war” fails to express the frightening nature of the act. We so quickly connect the word “war” with the “righteous” outcomes of our wars.
Can you imagine how differently we would remember and even think about wars if we called them something else? World Massacre II? The Vietnamese Annihilation? Operation Desert Carnage?
Part of the strange witness of Christianity, and an all too often overlooked aspect of the faith, is that Jesus rules in weakness. God in Christ reconciles the world through the cross. Our salvation is wrought not with the storming of the Temple with swords and shields, not by overthrowing the powers and the principalities with a mobilized military, but with a slow and non-violent march to the top of a hill with a cross on his back.
As the images continue to flood in from Ukraine, as the talking heads on every news channel tell us how we should feel and think about the images, I find myself grateful (oddly enough) for the Book of Discipline in the United Methodist Church because it already outlines how we (Methodists) think and feel about war.
Namely, that war is incompatible with Christianity.
“We believe war is incompatible with the teaching and the example of Christ. We therefore reject war as an instrument of national foreign policy. We oppose unilateral/preemptive strike actions and strategies on the part of any government. As disciples of Christ, we are called to love our enemies, seek justice, and serve as reconcilers of conflict. We insist that the first moral duty of all nations is to work together to resolve by peaceful means every dispute that arises between or among them.”
It might be a modest proposal, but we have to start somewhere.
This week on the Strangely Warmed podcast I speak with Andrew Whaley about the readings for Transfiguration Sunday [C] (Exodus 34.29-35, Psalm 99, 2 Corinthians 2.12-4.2, Luke 9.28-43a). Andrew is the lead pastor of Raleigh Court Presbyterian Church in Roanoke, VA. Our conversation covers a range of topics including Sufjan Stevens, Because Of Winn-Dixie, theological sunburns, the necessity of community, rediscovering the sacred, freeing freedom, stained glass language, Transfiguration challenges, and dissonance. If you would like to listen to the episode or subscribe to the podcast you can do so here: Lost In A Cloud
Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” Jesus answered, “Do you ask this on your own, or did others tell you about me?” Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” Pilate asked him, “What is truth?”
I don’t know if any of you remember this but, a few years ago there was this very contentious presidential election. Someone named Hillary Clinton and someone named Donald Trump both really wanted to be president. More money was spent during that election than any other election in history (until the most recent presidential election). Families were divided in a way that they never had been before, or so said the talking heads on all the news channels every night.
I, myself, tried to bring some semblance of fidelity to the season by hosting a prayer service in which I sought to remind people that, through Christ, we have more in common than our political proclivities would allow us to believe. I planned to break bread with all who gathered so that, no matter what happened with the election, we would remember that we belong to the kingdom of God and that we, together, are disciples of the King of kings.
“Welcome!” I intoned from the pulpit to the crowd. “Welcome to our church for our worship service. However, before we begin, I would like all of the Republicans to sit on the right side of the sanctuary, all of the Democrats can move to the left, and anyone else can take a seat somewhere in the center aisle.”
No one laughed.
Apparently, the presidential election wasn’t funny, not even in church.
Well, when the day of the election arrived, I made my way to my voting location which just happened to be the local Seventh Day Adventist Church. I pulled into the parking lot and witnessed Red Hats screaming at Blue Shirts and Blue Shirts screaming at Red Hats. Yard signs adorned every available spot on every available yard. And I can distinctly remember all of the poll workers looking decisively dreadful.
I ascended the outdoor stairs into the church’s fellowship hall and took my place in line. I waited patiently for my opportunity to fill out my vote and did some people watching. I saw slumped shoulders, furrowed brows, fidgeting fingers, and it was as if the previous months of political vitriol had sucked the very life out of our community.
And then it was my turn.
I filled out my form, brought it over to a machine that promptly consumed it with a ding, and sighed a relief knowing that it was finally over.
Then I looked up.
And right there, stretching across the wall of the Fellowship Hall was a mural of Jesus.
It wasn’t Jesus dying on the cross.
It wasn’t even Jesus praying in the Garden of Gethsemane.
Instead it was a mural of Jesus laughing his butt off.
And it was perfect.
The disciples have betrayed, abandoned, and denied Jesus. Arrested in the Garden of Gethsemane, dragged before the High Priest and scribes, and now he stands accused before Pontius Pilate.
“Who are you exactly?” the political occupier intones. Mind you, when Jesus entered the city on the back of a donkey, surrounded by a modest crowd, Pilate was also entering the city, but he came with pomp and circumstance, imagine horses and soldiers and banners and such.
And now, a few days later, the two of them sit face to face.
“Are you the King of the Jews?” As in, “Are you a threat to my emperor’s empire?”
“Do you really want to know, or did others tell you about me?”
“Look, why do you keep answering all my questions with questions? It’s your own people who have delivered you to my throne, so tell me, what did you do?”
“My kingdom,” Jesus says, “is not from this world. If it were, my disciples would be storming the gates of your palace and doing everything in their power to take your power away. But, as it is, my kingdom is different.”
“So you are a king then?” Pilate asks.
“If you say so. But it really doesn’t matter. For this I was born, for this I came into the world. I’m here to tell the truth. And everyone who belongs to the truth listen to my voice.”
And Pilate says, “What is truth?”
That’s where the text for today ends: this unanswerable question dangling in the air.
But I want to remind all of us what happens next, for I believe it actually answers the question…
After this, Pilate goes out to the religious leaders again and tells them that he finds no case against Jesus. And yet, Pilate knows there is a custom every year on Passover during which the empire’s representative would release one person from captivity. So Pilate goes to the crowds and he says, “Do you want me to release Jesus, this so-called king of the Jews?” And they yell in response: “No! Give us the insurrectionist Barabbas instead!”
Pilate let the crowds choose who they will save, Jesus is beaten and bedraggled, he is adorned with a crown of thorns and a purple robe, he carries the instrument of his own death to the place called The Skull, and they put an inscription over him that says, “This is the King of the Jews.”
Why was Jesus killed?
That’s almost as difficult as a question to answer as, “What is truth?”
After all, wasn’t Jesus just trying to get us all to be a little kinder to one another? If the Gospel, and the ministry of the Lord, is merely, “Treat others as you wish to be treated,” then why did Jesus end up on the cross?
You don’t kill someone for asking you to be nice.
You kill someone when you can’t handle their truth.
What happens in and to Jesus is not something that is personal or private, as we sometimes water down the faith. What happens in and to Jesus is very public and political. If the authorities wanted to be rid of Jesus they could’ve taken care of it easily and tossed his body in some random alley in Jerusalem. But they wanted to make an example of him. This is what happens for those who call into question the truth of the empire.
And yet, here on Christ the King Sunday, we confront the terrifying and life-giving reality that our King rules from the cross. Jesus’ throne is not built on the blood of his enemies. His throne is cruciform. The only blood it contains is his own.
Notably, Christ the King Sunday is a more recent addition to the liturgical calendar. It was established by Pope Pius XI in 1925 in large part as a response to the horrific and murderous realities of WWI and the rise of fascism all across Europe.
Celebrating the reign of Christ is but one way of proclaiming the gospel truth – If we believe that Jesus is Lord then that means something has to change about who we are and what we do.
Or, to put it simply, what we believe shapes how we behave.
The salvation wrought by cross and resurrection involves making us citizens of a time and space that is in tension with all other forms of citizenship.
The world tells us to earn all we can.
The kingdom tells us we already have what we need.
The world tells us that winners finish first.
The kingdom tells us that the last shall be first.
The world tells us that we are defined by our mistakes.
The kingdom tells us that we are defined only by our King.
It doesn’t get more political than this in church. And yet, inherent in today’s proclamation is the challenge of coming to grips with what it means to pledge allegiance to our King. We live in a democracy, we don’t know what it means to have a King.
Kings are not chosen.
So, to be clear, Jesus is not our president. And for good reason. We never would’ve picked him.
Turn the other cheek? Go the extra mile? Take up your cross and follow me?
Those don’t make for very good campaign slogans.
Contrary to how it’s been portrayed in the church or even in our wider culture, we never really pick Jesus. When all is said and done, when the King of kings and Lord of lords comes to dwell among us, we nail him to the cross.
We, to put it bluntly, pick Barabbas instead.
Which makes some of Jesus’ final words are the more powerful: “Forgive them Lord, for they do not know what they are doing.”
Jesus isn’t trying to win an election, he’s not trying to convince us of anything, he’s not offering empty promises about the next 2-4 years.
Instead, Jesus elects us to a kingdom that we would never choose on our own – he brings the future and the truth to us.
Some of us are here this morning because we can’t imagine being anywhere else. It is Sunday after all. But there’s a good chance that a whole lot of us are here because we are looking for the truth.
For as much as the kingdoms of the world are built on the blood of enemies, they are also founded on fabrications – the world is built and sold and traded on lies.
But not here.
Not in the church.
We are an outpost of the kingdom of God in foreign territory.
We are strangers in a strange land.
Many of us are suffocating under the oppressive power of deception. The powers and principalities of this world are constantly vying for our allegiances. They do everything in their power to convince us that power come through strength, that tribalism will rule the day, and that the most important animal is either a Donkey or an Elephant. It’s why so many of us now dread the Thanksgiving table because it forces us to confront that wayward uncle with the undesirable political opinion who, with every extra glass of wine, continues to say things that boil our blood.
The Donkey and the Elephant can’t and won’t save us. They, in large part, exist to instill a sense of freedom that actually results in isolation. They attempt to rid us of our baptismal identities to tell us that our political identities are more important. They promise a salvation that just leads to more division.
But here’s the Good News, the really really Good News: Our King rules from the throne of the cross, the Lamb of God who comes to take away the sins of the world, ours included.
And that’s why Jesus laughs.
Jesus laughs at our foolishness in thinking that we can save ourselves, that we can fix all the problems in the world.
You want to know what’s wrong with the world? We are!
When the bonds forged by the names on our bumpers become more determinative than the bonds that are forged in baptism, then we have fallen prey to the elephant and the donkey in the room.
But we are Jesus people! We believe that telling the truth is the beginning of a revolution of the heart. We confess Jesus as our Lord which means that the most important political animal is Lamb of God!
Jesus is the truth incarnate come to set us free. Thanks be to God. Amen.
This week on the Strangely Warmed podcast I speak with Josh Munnikhuysen about the readings for the 25th Sunday After Pentecost [B] (1 Samuel 1.4-20 1 Samuel 2.1-10, Hebrews 10.11-25, Mark 13.1-8). Josh serves Trinity UMC in Orange, VA. Our conversation covers a range of topics including door stoppers, double dipping, the importance of names, John Behr, the theology of death, singing the faith, prophetic calls, the “S” word, Good News, blessed assurance, Little Red Riding Hood, and apocalyptic language. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Playlist of Faith
This week on the Strangely Warmed podcast I speak with Jason Micheli and Teer Hardy about the readings for the 21st Sunday After Pentecost [B] (Job 38.1-7, Psalm 104.1-9, 24, 35c, Hebrews 5.1-10, Mark 10.35-45). Jason serves Annandale UMC in Annandale, VA and Teer serves Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including reunions, graphic novels, preconceived notions, agency, majestic clothing, parodic embodiment, political projections, the theology of worship, and John Howard Yoder. If you would like to listen to the episode or subscribe to the podcast you can do so here: Lift High The Priest
This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 17th Sunday After Pentecost [B] (Proverbs 31.10-31, Psalm 1, James 3.13-4.3, 7-8a, Mark 9.30-37). Todd is the pastor of Snow Hill Baptist Church in Tuttle, OK. Our conversation covers a range of topics including good books, pronouns in Proverbs, misapplied texts, theological thinking, healthy happiness, the realm of wisdom, the possibility of peace, secret applications, the depths of dopamine, and the connection between humility and humiliation. If you would like to listen to the episode or subscribe to the podcast you can do so here: An Understanding Mind
My heart overflows with a goodly theme; I address my verses to the king; my tongue is like the pen of a ready scribe.
Poetry is not my forte.
That is, I can neither write poetry nor do I often understand it.
Give me a big work of theology, or nonfiction, or fiction and I will plow through the words.
But poetry? No thank you.
Poetry, unlike just about all other writing, is not meant to be consumed quickly.
Poetry takes time.
And so I force myself to read poems out loud and with a slow pace, otherwise I run the risk of leaving the poem no wiser than I was at the beginning.
Lots of scripture is poetic, or at least it’s meant to be received poetically. We are not called to be masters of the text but instead we are called to be servants of the Word.
And that takes time.
Frankly, it’s why we keep returning to the same scriptures year after year because those words reveal to us something about the Word. And when we come closer to the Word we discover more about who we are and whose we are.
A few years ago, while forcing myself through a collection of poems, one jumped out at me. It was so powerful and so moving that I read it over and over not because of a lack of comprehension, but because it was so true.
That poem is below and I encourage you to take the time to read it slowly, read it out loud if you have to, until you can rest in the knowledge that grace really is the fund by which alone we live.
Original Sin by Wendell Berry
Well, anyhow, it preserves us from the pride
of thinking we invented sin ourselves
by our originality, that famous modern power.
In fact, we have it from the beginning
of the world by the errors of being born,
being young, being old, causing pain
to ourselves, to others, to the world, to God
by ignorance, by knowledge, by intention,
by accident. Something is bad the matter
here, informing us of itself, handing down
its old instruction. We know it
when we see it, don’t we? Innocence
would never recognize it. We need it
too, for without it we would not know
forgiveness, goodness, gratitude,
that fund of grace by which alone we live.