A Thanksgiving Read

 

Based on: Philippians 4: 4-9 (NRSV)

 

Rejoice in the Lord always; again I will say, Rejoice.

How do you read? When you pick up a book – whether novel, biography, poetry- how do you approach it?

I am a reader who is a gatherer with a positive bias. This means that when I read, I approach the text with a positive attitude expecting to find something, hopefully an abundance of somethings, nuggets - that can be taken, imagined, learned, thought about, built on, and applied. I anticipate that the book will challenge and change me -that a truth will unveil itself.

When I read the Bible, I come to it with the same style and attitude. Passages like the one from Philippians  -Rejoice in the Lord always; again I will say, Rejoice, are the nuggets I gather – to remember, reflect on, quote, and apply. In my experience as pastor, and people sharing with me their take on the Bible, many of us read the Bible as gatherers, pulling out the passages that have meaning for us; passages that are comforting, pithy, joy-filled; those that help us understand the world and how to live in the world.

 

When I began teaching and mentoring seminary students, course work included the writing of papers, and so for me the marking of papers. I learned to read differently. I come to a paper with an attitude of scarcity. I read critically to find what is missing:  be it key themes, a misunderstanding of the project, a lack of theological reflection, not enough explanation or carry through of thought, or a good proof-read. I read this way to be able to direct students how to improve and continue their work and learning. This kind of reading is important, but I find it takes time, and is brain exhausting.

 

How do you read? Do you gather from what is present, or read looking for what is missing? Do you read as a starting point for new discovery and growing ideas, or to deconstruct what is present? Do you read with an expectation of abundance or scarcity?

 

Let your gentleness be known to everyone. The Lord is near.

It is not only words on paper that we read. Daily we ‘read’ the world around us. There are those who approach reading the world via Twitter scroll, hopping down rabbit trails that descend into tweets that point fingers, find the worst, harp on what is wrong, disrespect different voices, and focus on negativity. There are those who begin a day in the newsreel where 10 to 1 the stories highlighted are about violence, disruption, and crisis. There are those who read the world through the eyes of their immediate and personal inconveniences. When I read the world, I often feel discouraged, interpreting that too many readers approach life wearing negative reading glasses.

How do you read the world?  With what attitude  - abundance, scarcity-? Throughout a day do you actively anticipate finding ‘good,’ the positive, joy, God? 

Today’s scripture commends, letting one’s gentleness be known to everyone; as if there are people who read the world looking for gentleness; or perhaps it is authors – a person like you or me- who can write gentleness into the world for others to read. The more gentleness being written – the more it is like a book becoming a number one bestseller. Approaching life as an author of gentleness, in doing so, God is near. God is written into the world.

 

The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your request be made known to God.

When reading the text from Philippians, it is hard to tell if the statement, The Lord is near, goes with letting one’s gentleness be known, or if it is connected to, do not worry about anything. It depends on how the reader chooses to read it.

The idea of reading the world as the Lord is near, has me ponder where God is. This morning I look out at a gathered community - I read your faces and see that the Lord is near, I read the emojis and comments from the people online and see that God is near.  I smell coffee and sense cookies and warm hospitality and conversation to come after worship, I read: God is near.  I anticipate reading response emails from email church; God is near. As I go into the world, do I, will I, continue to read with the attitude, God is near?

 

Earlier the text commended letting gentleness be known; here the text continues by commending prayer and supplication with thanksgiving.  Once again it is about reading the world and writing a response. Listeners are invited to approach the world with the intended response being prayer and thanksgiving. For instance – one reads/hears sirens and gives thanks for paramedics, for ambulances, for health care. One reads a rainy day, giving thanks for raincoats, buildings with roofs, and hot drinks.

 

We can all practice reading the world with the attitude ‘God is near.’ We can all practice writing into the world gentleness and thanksgiving prayer.

And in this we might finally come to the chapter of the book – the chapter of life where:

the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

 

At this point of writing the sermon – I realized that in early September I had purchased a Thanksgiving card for my father-in-law and his wife; I had set it away in a safe place and had forgotten about it. It is now in the mail.  I remember picking it out when Thanksgiving cards appeared – the images were beautiful in their orange and red hues and the words were perfect. The receiver of the card will read a blessing from my household to theirs. They will read that they are loved, that we give thanks for them, that our prayer is one of continued blessing and health.  I sometimes find it difficult to find a card that ‘reads’ the way I feel about the person I am sending the card too. I find it hard too to articulate and write everything I want a say in a Thanksgiving blessing for a card.

 

The letter to the Philippians has helped me today. I have read a Thanksgiving card blessing that is perfect for all of you – I suppose it is a Thanksgiving card blessing for me too. Accept this Thanksgiving blessing as a reader who is a gatherer with a positive attitude, to you I read:

 

Rejoice in the Lord always, and again I will say rejoice!
Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your request be made known to God.

And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Love and blessings, Pr. Kimber

 

Legacy: Mamme (grandmother)

 

Legacy – this is Halifax’s Nocturne 2022 theme. The curators of the project write that the event is:  An invitation for all to explore their interpersonal and environmental surroundings. It is an invitation to slow down with what is present and sit with all that got us here, so we can move towards compassionate futures and communities embedded in mutual care.

It is an invitation for us to recognize the roles we play in creating, participating and upholding culture.

It is not permanence that makes a lasting impact – but instead, the space and time we take to gather, envision and create.

 

Legacy – it is not permanence that makes a lasting impact – this week I have thought about permanence and the things we collect or build for the future. Reflecting on the power of post-tropical storm Fiona and Hurricane Ian, seeing houses fall into the ocean, power grids destroyed, old growth trees decimated, whole towns washed out to sea; the contents of freezers spoiled, material goods water damaged beyond salvage, livelihood from some heritage farms and orchards ending- simply not the resources to rebuild. What does legacy mean in a time of climate crisis; where what we have thought to be permanent no longer is? What does it mean when our resources have been diligently put into property or business and that equity disappears over night?

I have thought too of legacy, in terms of church, government, and residential schools. I have brought to mind more than one conversation where people articulated avoiding church, church buildings (even for secular activities), church resources, any event that has church connected to it - because the legacy of the church is questionable.

 

Legacy – In the scripture for today we hear words written by Paul to Timothy: I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you.  – 2 Tim. 1: 5

This is all that is written about Lois and Eunice. Elsewhere we hear that Timothy knew scripture since childhood, so we can assume that grandmother and mother shared scripture stories with him. Otherwise, there are no artifacts, no places or shrines named after them, no legends or sainthoods, and no other mention in scripture – but, what a legacy.  Lois is referred to with the Greek word Mamme (grandmother), it is the only time this word is used in scripture.  Lois and Eunice’s legacy is faith -- living on through the work of grandson and son, Timothy, who had a longstanding relationship with Paul. Paul, trusting in Timothy’s faith, abilities, and personhood, sent Timothy on delicate missions and to provide leadership in principal congregations. 

 

Legacy – to end my week I read an article by Rev. Anne Russ of the Presbyterian Church of the USA. Anne reflects on church and legacy, writing: Don’t let legacy be that there are no stains on the carpet or marks on the walls. The comment is about change, moving with the times, wrestling with ideas of ‘stuffy’ and ‘proper,’ understanding that relationship and healing and faith and sacrament can be messy. It is about being a church that allows for creativity in leadership and lives as a faithful contributing member of the wider community and society. Church and its legacy is not about the carpet or the walls or staying the same.

 

Legacy – Mamme. I appreciate the use of this Greek word – grandmother. Who is grandmother? Stories the world over, tell tales of the older woman with greying hair. A woman who is soft and warm and smells like homecooked food. She holds children in her lap and cradles them as she tells them stories. Mamme is generous in spoiling and giving of herself. Lullabies and prayers are whispered from her lips. She is the woman who understands the importance of creating a safe place and encourages visitors to be themselves. Mamme’s home is one of welcome and love.

I considered this week that mamme, grandmother, is a beautiful legacy. How many of you had or have a grandmother who is like what I described a moment ago? Or have there been other women who have been grandmother to you? Does that grandmother figure or figures, and who they were, what they taught, how they made you feel, continue to live on in you today?

Is there a possibility that the church’s legacy could be that of Mamme?

Consider the church embracing grandmotherhood as God-given persona. Where the church lived into a legacy of softness and warmth, smelling like homecooked food, known to be wise listeners, storytellers, lullaby singers, prayer whisperers, a safe place, that is encouraging, welcoming, loving; HOME.

 

Legacy – a lasting impact – is the space and time we take to gather, envision and create

We take time to gather. We create holy spaces. We work on relationships. We tell the scripture stories passed on to us. We share faith experiences. We dream. We hope in what can be/will be. We pray and act to bring healing and life. And this is all good, yet that is not the legacy that our current context applies to the church.

To name Legacy as a theme, the Halifax Nocturne curators must also see a struggle within the current context about legacy and what that means for other institutions, government, cities, society – as example: is legacy changing street names and removing statues or is it providing clean water and proper housing? The curators name an action for the community to take -the church to take – we are extended an

invitation to slow down with what is present and sit with all that got us here, so we can move towards compassionate futures and communities embedded in mutual care.

 

Legacy – compassionate futures and communities embedded in mutual care.

This is a legacy worth creating, pursuing, and investing in. This is a legacy that sounds like kin-dom. This is a legacy hoped for in Paul’s letters to the early church – encouraging mutual care and compassionate living. Paul mentors Timothy describing the how to create compassionate futures and community embedded in mutual care:

God gave you a spirit of power, love, and self-discipline.

Keep faith. Experience grace. Share grace.

Do not be ashamed to tell God’s story.

Do so with sound teaching and love.

Compassionate futures and communities embedded in mutual care  - like Mamme, grandmother- is legacy that is lived and grows from heart and feeling. It is love and faith and hope that does not get washed out to sea or destroyed by ravaging storms, but rather intensifies in strength and deepens in commitment during devasting circumstances.   May the church be such a legacy.

Online Camp - WATER- Day 5

 

WATER - Pics and Poetry – with Rev. Lidvald Haugen-Strand

Floating waves

Up and down

The waves move

Up and down up and down

And I am a log floating

 

It’s so deep

My toes feather

But no bottom

Dark green impenetrable

 

It’s so hard to be still

When the wind feathers my skin

I want to breath with the waves

In and out

 

And so I am

Outside of mind and sight

Penetrating the impenetrable

 

July 6, 2022

Online Camp - WATER- Day 4

Water / marine nutrition

Written by Meredith Lapp, R.D.

There is no understating the fundamental role of water in human vitality. 60% of our body weight is water, and it is an essential lubricant of all our body's pathways -- carrying nutrients in our bloodstream, keeping joints and tissues supple, flushing out waste, and maintaining a safe operating temperature. It is quite literally our blood, sweat, and tears! Even a 2% water deficit can result in fatigue and irritability -- most adults do well with 9-14 cups of fluid per day. This includes fresh water, but also teas, broths, and water-rich plants like cucumber, celery, leafy greens, berries, orchard fruits, and melons. Adding cucumber, mint, or frozen fruit to fresh cold water (or to hot water for herbal tea) can make maintaining hydration even more attractive.

The vast oceans that cover 70% of our blue planet (our planet is as water-rich as our bodies!) are a rich source of other vital nutrients as well. Omega-3 fats, found in fatty fish, shellfish, and sea plants, are the building blocks for hormones that control blood pressure & heart rhythm, protect cells and joints from inflammation, and support brain and eye development, function, and longevity. The richest sources are fatty fish such as salmon, trout and mackerel.

Smaller oily fish and shellfish -- like canned anchovies, sardines, oysters, and mussels -- are also fantastic sources of omega-3 that are inexpensive and shelf-stable (so excellent for preserving nutrition during severe weather events or when camping/hiking!)

Omega-3s enter the food chain in marine algaes, so various sea plants either eaten dried or in capsule/powder form can provide essential omega-3s for people who don't eat fish, along with land sources like walnuts, flax, chia, hemp hearts and soy.

Here are two easy and tasty ways to incorporate essential omega-3 fats from land and sea.

Roasted Salmon with Stir-Fry

Makes 2 meal-sized servings

adapted by Meredith Lapp RD from Simply For Life

2 x 4oz salmon fillets

1/2 small lemon (or 1 tbsp lemon juice)

1 tsp dried herb blend of choice

1 Tbsp olive oil

2 garlic cloves

1 Tbsp fresh ginger, grated

1/4 cup chopped onions

2 cups sliced mushrooms

2 cups halved grape tomatoes

3 cups baby spinach (tough stems removed)

Preheat oven to 350 degrees. Place salmon on a baking sheet lined with tinfoil and rub with lemon juice and herb blend. Bake for about 20 minutes or until the fish flakes easily with a fork.

While the salmon is baking, heat the oil in a large skillet and add garlic, ginger, and onions. Saute for 2 minutes, then add mushrooms and saute for 2-3 more minutes. Then add tomatoes and saute just until heated through. Finally, gently fold in spinach just until wilted. Plate with salmon fillets.

Hemp Heart Chocolate Overnight "N'Oats"

Makes 2-3 meal-sized servings

Adapted by Meredith Lapp RD from Simply For Life

2/3 cup milk of choice

1/2 cup hemp hearts

1 Tbsp chia seeds

2 Tbsp cocoa powder

1 Tbsp peanut butter (or any nut/seed butter)

1 tsp 100% pure maple syrup

1/2 tsp pure vanilla extract

1 pinch sea salt

Optional toppings: shredded coconut, cacao nibs, yogurt, berries etc.

Add all ingredients (except for the toppings) to a glass container with a lid. Stir well and refrigerate overnight (or for at least 8 hours).

The next morning, divide into 2-3 ramekin-size bowls and top with fruit, Greek yogurt, additional maple syrup, etc.

We Remember! There IS a Balm!

 

This morning I have good news for you … there IS a balm in Gilead .. it makes the wounded whole, and it can heal the sin-sick soul.

In September 2004, these were the words I greeted you with one Sunday morning. I looked back on wisdom from that day and am sharing a revised version of that sermon; call it throw-back Sunday.

 

One of my favourite hymns is There Is a Balm in Gilead – sung earlier in the prelude music. The verses of the hymn describe exactly how I feel, as a servant of God; albeit in a slightly less morose way than Jeremiah’s expression.

The hymn laments: sometimes I feel discouraged and think my work is in vain … but then … the Holy Spirit revives my soul again. The hymn reflects and encourages: if you can not preach like Peter, if you cannot pray like Paul ... you can tell the love of Jesus and say, he died for all. Don’t ever feel discouraged, for Jesus is your friend; and if you lack for knowledge he’ll ne’er refuse to lend.

 

Isn’t that true for all of us? Jeremiah, myself, you? 

We get discouraged. Perhaps prayers appear not to be answered, others do not love God or care for church the way you do, family has chosen another path or no path, or maybe your own faith wanes, you get discouraged by circumstances and lack of love/kindness in the world.

We get excited too. After engaged council meetings, enthusiastic studies, and a wealth of participants in faith/community activities; the times when the Holy Spirit comes and revives our souls again.

There are times we feel inadequate, like we can’t preach like Peter – who converted hundreds at a time; or pray like Paul – all night in a jail cell, through an earthquake, that released him and brought a man and his family to Jesus. The Holy Spirit comes and revives us again to remind us the message is simple, three powerful words, Jesus loves you. 

And have you ever felt not smart enough, lacking knowledge? Then thank to God who lends, you have just the words to say, or the ears to listen.

 

There is a balm … not a bomb BOMB, the sort that explodes, but balm, BALM as in ointment.

In the final two weeks of my last call, as I was on vacation and supposedly packing, somehow I -at 32 years of age- broke out in chicken pox. What a treat – a high fever, couch bound for 7 days, with blisters, pain, and an itch that would not go away. With little relief from oatmeal baths and covering myself in pink calamine lotion, I wished there was a balm in Gilead!

Jeremiah asks if there is a balm in Gilead; a rhetorical question considering the balm is made from storax tree resin found in the north Transjordan region of Gilead. The balm was sought after, throughout the known world, for its miraculous qualities to relive itching, heal wounds, and its antiseptic nature. If you remember the story of Joseph and his brothers, the brothers sell Joseph to a caravan of merchants, coming from Gilead – a caravan laden with gum, resin, and balm. So Jeremiah, … of course there is a balm in Gilead.

Why then are the people in today’s reading, hurt and sick?

 Gilead – a Bible time town located high above the Jordan River valley – lived up to its name, Gilead translates ‘rugged.’ Once heavily wooded, with vineyards, olive groves, and an abundance of resources, Gilead finds itself deforested, with trampled vineyards, destroyed fruit, and abundance looted--- the land pillaged, the people are left in their rugged landscape, desolate and alone. There is no balm except for the tears of God mourning for the hurting people.

I once read somewhere that modern day Gilead is the church, a now rugged place. Once a mighty forest, filled with people, influencing politics and social norms, having a voice in the public square – now trampled, deforested, abundance looted as buildings fall apart and funds no longer cover program expenses. The people are left in a rugged landscape. There is no balm except for the tears of God mourning for the hurting people.

 

In 2004, I officially start in ministry with you, at my installation service, where you and I recommitted to being participants in God’s ministry through the church and in the world. Rev. Guenter Dahle preached a sermon on Matt. 4: 23. Jesus went throughout Galilee teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. Rev. Dahle, more or less, emphasized that there is a balm in Gilead, it is just that we forget. An installation service (or when we look back to remember) is the perfect time to remember and slather ourselves in balm and then share it with the world; to get on participating in God’s ministry.

This balm – is Jesus. The balm is Jesus’ teachings, preachings, and healings.  

Today we may be sick, diseased, troubled, or discouraged. Today, despite our infirmities, we are also meant to be a balm for the neighbourhood and community. September 2004, we promised to work together to share this balm – Jesus- to the neighbourhood.

I promised to create a place where you could find ‘a balm in Gilead,’ through preaching and teaching the Word, in receiving sacrament, and participating in liturgy. With God as our helper we committed to lives of prayer and gratitude, and being a community that is a healing balm for the hurts of the world around us.

 

Sometimes we will feel discouraged, think our work is in vain … but thanks be to God the Holy Spirit will come and revive our soul again.

We may think that we can not preach like Peter, that we can not pray like Paul … but encouraged here we are refreshed to take the healing balm of Jesus and proclaim good news to others. Jesus loves you. Jesus died – for you.

As we go to be Jesus in the world, to bring God’s comfort, God’s peace, God’s healing – do not be discouraged, take heart! You will not be left with a lack knowledge. You carry an unending supply of healing ointment in the forms of forgiveness, grace, and kindness.

 

Go people of Gilead, go people of Resurrection … be God’s healing balm, preaching, teaching, and curing all forms of disease. Remember that you are Christ in the world today, and it is only through you that Christ touches many of the people around you. Be a sweet balm of healing.

 

There is a balm in Gilead! Thanks be to God!

Online Camp - WATER - Day 2

 

                                                           Thank you to Rev. Lidvald Haugen-Strand for the photo.

Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God…. 

 READ- Revelation 22: 1-2

Water.

Growing up near Georgian Bay and Lake Huron, and later living for a time on the shores of Lake Superior, I understand how water forms who we are and how we interpret and live in the world.

These waters taught me lessons on: beauty, power, the seen and unseen, inter-relationship, leisure, work, family, resilience, life, death, and so much more. These waters travel with me: I can hear the cracking ice flows, feel the fridged water, smell the air off the waves, and remember the sense a storm moving across the waters.

My time living on the Atlantic Ocean and meeting those who grew up on the ocean, it too engulfs people and teaches lessons.

 

It is no wonder that WATER takes centre stage in the faith stories of the Bible.

 

What is your favourite Bible passage that involves water?

What lesson(s) does this water teach? What do you learn from the story?

What is God’s relationship to the water?

The Revelation passage uses the phrase 'water of life.' What does 'water of life' mean to you?

 

There are so many stories to choose from: water in creation’s story (Genesis 1), Noah and the flood (Genesis 7-8), the crossing the Red Sea (Exodus 14), water from the rock in the desert (Numbers 20); or perhaps Jesus’ baptism in the Jordan River, one of Jesus’ adventures on the Sea of Galilee, the conversation at the well with a woman about living water (John 4)…

 

Beyond scripture, WATER takes centre stage in Christian community, framing who we are and how we interpret and live in the world. Initiation into the family is through the sacrament of baptism where we hear the words that through water God gives us a new birth into a living hope. Coming through the waters symbolizes a drowning and death to self, and a rising with Christ, wherein God raises us to new life.

Years ago, the phrase ‘walking wet’ was coined, to refer to living as a baptized person. The waters of baptism teach lessons and as we grow in baptism (baptismal promises) these lessons are applied to everyday life.

 

What lessons do the waters of baptism teach?

Do you ‘walk wet’? What does this mean?

How does God’s river of life, flow through you? 

Do you water the world around you?

 

            O God, you are the Ocean, sustaining this earth;

            O God, you are the River, saving us from death;

            O God, you are the Fountain, granting us health and well-being.

                    ---“Thanksgiving at the Font” pg 59:  from “All Creation Sings,” Augsburg Fortress, 2020

We give thanks for the gift of water!

Water of Life, in you we are washed and nourished. Filled to overflowing with your grace, let streams of your holy water flow through us for the healing of the world. Amen.

Spanning Generations

 There is much to talk about today. It has been an emotional week. While the sermon will not speak specifically to news item, the discussion reflects on our understanding of God and living in a complex world.

Today is the 20^th anniversary of 9/11, a day that saw the United States’ World Trade Centre and Pentagon, attacked by terrorists. This anniversary, in conjunction with reading the Jeremiah text, Professor Steed Davidson, McCormick Theological Seminary, Chicago, writes:

“Preaching in the midst of the traumas of past and pending national tragedy requires a sophisticated weaving of a God powerful enough to demand change and soft enough to weep alongside those who suffer.”     --- workingpreacher.org (alternative second reading commentary, Sept 11, 2022)

 

LIVING amid past traumas and pending tragedy, -living in a complex world with faith/hope, requires a sophisticated weaving of a God powerful enough to demand change and soft enough to weep alongside those who suffer.

 

The prophet Jeremiah spent his career warning the people of pending tragedy and pain. His prophecies were spoken to a people who ritually remembered past trauma -the exodus from Egypt as the prime example. For each generation past trauma became more complex as new traumas were added; Jeremiah is ‘of the people,’ his voice articulating pain and fear. His prophecies point to disaster overtaking disaster, breeding more disaster. Woven into the text, spoken from the depths of despair, are moments of lament – of turning ones’ heart and will- and moments of promise and hope.

 

This particular section – chapter 4- of Jeremiah is an interesting discourse, written in a way to be alive, so to speak, to different generations through two distinct approaches or world views.

Consider generations born in the 20^th century (1900-1999). The generation born at the beginning of the century experienced WWI, the trauma of this war was added to by the Great Depression, followed by WWII, the Korean war, the Gulf war, and war in Kosovo. These generations of people understand Jeremiah’s warning of pending tragedy and pain, as disaster overtaking disaster; disasters brought by the hands and wills of humans, empires wielding power, particularly in the machine of war.

Now consider generations born in the 21^st century (since 2000). Hearing the words of Jeremiah this generation’s focus and interpretation of the text centres on the precarity of human life on the planet, -climate crisis- caused by human action or in-action. In verse 23 and following, Jeremiah speaks of the uncreating of the world as told in Genesis; a reversal of the primeval creation story: the earth waste and void, the heavens have “no light,” erased are land, birds, fruit trees.

We hear the same words but have varying world views because we filter them through generational biases that have grown from our own intense traumatic experiences.

As dismal as ‘the word of the Lord’ spoken through Jeremiah is, the beauty is that it resonates across generational traumas, understandings, and future actions.

The trouble for theologians and for people of faith – for generations that come or leave or return or remain indifferent to church community- is that sometimes it is difficult to speak across generations because each generation has a different starting point. Each generation has a particular focus, rooted in a base trauma, and when addressing and applying concepts of God, faith, and the purpose or meaning of life in light of this trauma, so often preachers (the church) fall short of articulating the Gospel to the peculiarities of generations outside of their own. There is always a tension as theology or theological language changes from generation to generation.

20^th century generations read Jeremiah and understand his pointing fingers at the people falling into false complacency; that all is okay, that there is stability; until there isn’t. The prophet holds leadership responsible for civil instability, for their lack of resolve, and lack of transparency.  Despite human inability that has led to present events, the prophet gives assurance of God’s favour amid said conditions; just as God has been present in past conditions and will be in future conditions.

21^st century generations read Jeremiah and viscerally understand his articulation of the cry of creation being uncreated, and that humans have a responsibility to stop uncreating. Hope is heard, or passion is ignited to work for climate justice with an understanding of God’s word

“Yet I will not make a full end.” Compare past generations that told stories of the great flood.

 

German theologian Jurgen Moltmann, a POW in WWII, set to work after the war articulating a systematic theology to address God’s relationship in the continued trauma of his generation in post-war Germany. The result was a form of liberation theology and social trinitarianism. His theology in one sentence: God suffers with humanity and promises a better future through hope of resurrection.

Moltmann explains the cross as divine love and the resurrection as divine promise.

Divine love – dying on the cross- is described, not as required sacrifice, but divine love exhibited through a different kind of suffering (voluntary fellow-suffering); where God models a different kind of love – not benevolence towards humankind but rather, solidarity.

In solidarity with humankind God lives suffering through Jesus – a reality that is outside of God’s experience and character. God experiences the reality of life in bondage to sin, suffering, and death.  God embraces godlessness, that which is godforsaken --- fully living the experience and in the depths of godforsakeness, finds divine love spans the separation of God and godforsakeness.

In addition to being present in the depths of suffering, God’s character rises in Love’s protest of suffering. Love’s protest, God’s protest is resurrection and divine promise. The human condition of suffering is not removed but rather God is present in suffering, and Love rises in protest declaring hope -describing what the future can and will be.

Moltmann’s systematic, like the words of Jeremiah, speaks across the generational spectrum and articulates a focus to reflect on how we understand God and live as faithful and hope-filled people in a traumatized complex world.

Moltmann wrote:

Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s…Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter.  It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.  --- Jurgen Moltmann, "Jesus Christ for Today's World"

That is why faith, wherever it develops into hope, causes not rest but unrest, not patience but impatience.  It does not calm the unquiet heart, but is itself this unquiet heart in [the hu]man. Those who hope in Christ can no longer put up with reality as it is, but begin to suffer under it, to contradict it. Peace with God means conflict with the world, for the goal of the promised future stabs inexorably into the flesh of every unfulfilled present.     ---Jurgen Moltmann, "Theology of Hope: On the Ground and the Implications of a Christian Eschatology"

Whether of a generation from the 20^th or 21^st century, whether our world view is human centric, or creation centric, no matter where we place the starting point or the cause of past trauma, together we experience an unfulfilled present. And however, we go about doing it, it is our collective responsibility to live lives that hold suffering and resurrection in the same hand, experiencing and sharing divine love and divine promise; weaving a lived theology of a God powerful enough to demand change and soft enough to weep alongside those who suffer.

God be with us all. Amen.

 

CLAY HEARTS

A few years ago, I bought two blocks of air-dry clay to be used for an activity at a clergy retreat. Recently I pulled out the clay to see if it was still usable, so we could make clay hearts to give out Saturday for World Suicide Prevention Day.

The clay was kind-of malleable; leaning on the almost too hard to massage into a new shape.

The amazing thing with air-dry clay is that before it turns hard, one still has a chance to reconstitute it. You take the clay, cut it up into smaller pieces, placing them in a zip-lock bag and adding water; you push out excess air and close the bag tightly. After a little while massage the water and clay together. Over the next 48 hours the clay once again becomes soft – if you added too much water, you open the bag to partially dry out the clay until it is a usable consistency.

 

In the middle of Jeremiah’s doom-and-gloom prophecies listeners are offered an image filled with hope and grace.

The potter, at any point when using a piece of clay, can change what is being created. Clay can be reconstituted, left to dry out a bit, molded, remolded, added on to, taken away from, started again, mistakes straightened, holes filled, new shapes created. Usable, pliable, changeable. Continued creation and recreation; Clay is a forgiving medium to work with.

This is Good news!

The image offers listeners an invitation to yield to the potter’s hands – God’s hands- and avert the disaster on their doorstep.

 

Professor Melissa Ramos of Portland Seminary, George Fox University eloquently and succinctly writes:

“the wheel of the potter is a metaphor for YHWH’s divine sovereign will that shapes the experiences and future of the people. Yet, the metaphor also gives room for the will of the people to shape and decide their own future as the clay. In this metaphor, God works with the clay toward a desired outcome, yet the clay may resist that shaping and so become misshapen and, ultimately, rejected and re-shaped into another vessel."

 

Skilled potters patiently keep working with uncooperative clay, feeling flaws in the vessel -they correct, adjust, and shape. There is a dance – a prayer- of sorts between the potter and the clay, both involved in creation of the vessel.

 

Although not a story in the canonical Bible, ancient manuscripts – non-canonical gospels, the Muslim Quran; and a lesser known Jewish text; tell a story of a young Jesus who makes birds out of clay, some variations saying 12 clay birds. Jesus is chastised for creating the birds on the Sabbath, according to the Law a day of rest. At this Jesus speaks to the birds, commanding them to go, and the birds fly away. The crowd is surprised by the miracle and whisper among themselves at his power. The religious authorities have Jesus on their radar.

This story sounds like many Jesus’ stories.

On this day Jesus gives life to clay birds – and the religious authorities are upset that it is the Sabbath. Jesus gives life to 12 clay birds – the story points back to the Word of the Lord from the mouth of Jeremiah. The people (the 12 tribes) are clay in the potter’s hand. The people are given an invitation to yield to the potter’s hand – to mold themselves in a new direction, to be recreated; for flaws to be massaged turning the vessel into life-giving purpose, a return to covenant living. Jesus' 12 clay birds are given life – “go”- and the hard clay is softened to fly.

Hard clay – whether hardened hearts, a people who forgotten to love God and neighbour, or religion that has become focused internally rather than outwardly;

Softened to fly – is the gift of Jesus breathing ‘Peace be with you,’ offering flight as an image of freedom from bondage to sin; forgiven and grace-filled to share God’s redeeming love in and for the world.

 

The clay bird story captured the imaginations of 2^nd century storytellers, 8^th century artists, and 20^th century film makers – all presenting Jesus’ miracle of turning hard clay to softened-living birds. Jeremiah’s story of going to the potter’s studio and the metaphor of clay in the potter’s hands captured the imagination of composers and musicians through the ages. The image of clay being formed and given life resonates with humankind. The hope heard in the ability to have second chances, the potential for continued forming, learning, changing; the promise of patient recreation – being a work in progress – a movement from bondage to freedom - this is comforting. This is exhilarating. This is gospel.

 

I have been thinking about the clay hearts created to hand out on World Suicide Prevention Day. The idea is that neighbours can help themselves to a heart – a heart made the perfect size to hold in one’s hand or to slip into a pocket. The heart – handmade with love- is a message: You are not alone. You are loved. A reminder to the holder for times of sadness, grief, loneliness – I am not alone. I am loved

 

These clay vessels that we are – always on the Potter’s wheel, being molded- continually turned from bondage to freedom, allows us to take a bit of who we are and mold pieces of love for another. Creating clay hearts, I see us much like Jesus with a clay bird in his hand. Jesus breathes ‘peace be with you’ – now ‘go’ – and the clay birds are given life.

 

Today we hold clay hearts – simple pieces of clay – we offer them, let them go, to bring life (freedom) to those who find the world hard, the people around calloused, and their own selves in bondage.

 

Let us pray:

Master Potter, you continue to mold us and fashion us – as individuals and as a community. Through your patient work we experience turning from bondage to freedom. This morning we offer to you and our neighbours this basket of hearts. We ask a blessing for those who will hold these hearts in their hands – give them peace, hope, and freedom from whatever bondage holds them. Through the hearts may the holder feel your love and our love for them. In your holy name. Amen.

Online Summer Camp - FIRE - Day 5

 

Breath of a Dragon’s

The pile of ashes is all that remains

It’s hard to remember the before

 

 We sit in the ashes

Sifting the ashes

The grey blowing ashes

Searching for what remains

 

Is there life?

Or will there be?

And yet,

Life probes  the edges

Seeking to enter again

 

 

When we start a fire we

Turn green into red then black then grey

 

Those pathways we followed are incinerated

Our vistas devoured by tongues

Sucking dry all that was life

 

Oh how our hearts break

Oh how we plead to the heavens

 

If only we knew

If only we could start again

If only we could throw away our flames

The words, the fists, the angry retort

But the flames grow

The dragon circles the earth

And breathes the fires that shrivel life.

 

How can we transform what is shattered?

How can we turn ashes into seeds?

How can we turn scars into skin?

Will  immolated relationships begin to breathe again?

 

Turn our anger into understanding

Help us to find life in the barren rocks

Soften our eyes to see another

May our tears moisten and wash us clean

So we can embrace our darkness and be embraced

And nurture the fruitfulness of God’s garden.

 

Lidvald Haugen-Strand

August 10, 2022