The work of God revealed—thoughts on the Gospel for the 4th Sunday of Lent (John 9:1-41)

 “Rabbi, who sinned, this man or his parents, that he was born blind?”

--John 9:2

 How often do we ask: why?  Why has this befallen me? My spouse? My child? We search desperately for some meaning in the suffering we witness. Why did this happen? Where was God? Why did He let this happen?

 

And –on the other side of this coin—how often have people justified suffering or loss as God’s will.  The sentimental side of this might justify the death of a child by saying: God wanted her with Him in Heaven. 

 

But the truth of it is, we ache from the loss—and we are just trying to make some kind of sense of it; trying to tell ourselves a story that will bring some comfort.  And yet, no matter what story we come to hold as true, we still live with that ache, that loss, that emptiness.  It doesn’t go away, and neither does that question: why? Whose fault is it? My sin or my parents? My family? My society? Just who is God mad at? And why? What did we do?

 

But, what we hear in John’s Gospel for the 4^th Sunday of Lent is some assurance that God does not work that way. When the disciples see a man who has been blind since birth, they ask Jesus:  Who sinned? The man or his parents? Who is God punishing by making this man blind?

 

And Jesus tells them: Neither the man, nor his parents sinned; it is so that the works of God might be made visible through him. (cf. 9:3) He wasn’t born blind as a punishment for his parent’s sin (or even his own).  God doesn’t afflict me with cancer because of some sin of my youth, nor to punish my parents for something they did.  God is not keeping a tally sheet of our sins: 37 mortal sins = stage 3 carcinoid tumor and chronic leukemia; 19 venial sins = blindness (or a club foot—depending on the season); 20+ venial sins = in-laws for the holiday weekend.

 

Earlier in John’s Gospel Jesus has already made things very clear: For God sent His son into the world, not to judge the world, but so that through Him the world might be saved. (cf. 3:17) Not to condemn, but that the work of God (salvation, mercy, love) might be revealed.  And here in this Gospel for the 4^th Sunday of Lent we read of the man born blind and the question comes up: why? Why did this happen? Is his blindness some kind of punishment? Does he (somehow) deserve it?  But Jesus says no to that kind of theology, that kind of faith. This man’s suffering does not come as a judgment from God. In fact, I think Jesus is telling us that the disciples are asking the wrong question.  When we ask whose to blame, we distance ourselves from the problem—from the suffering—from the person; we stand apart and judge.  Exactly what Jesus came not to do.  Instead, what Jesus does when He meets anyone afflicted by illness or demons (anyone in need), is to enter into their concern, their trouble, their need. Often asking them: What do you want me to do for you? How can I serve you? How can I meet you in your need?

 

In this Sunday’s story, Jesus immediately sets about the process of healing in order that the work of God might be made visible.  And I think that must be one of the most important lessons in this famous story.  Instead of letting Himself be drawn into a theological debate, or a theoretical discussion; instead of standing back and contemplating the situation, He enters into it and thus begins the process of making visible the work of the Father—mercy, healing, salvation, love.  What does that tell us about how we should live? What does that say to us about how we should see the people around us, their sufferings, their struggles, their need?  Not as an opportunity to make points, to show how smart or lucky or good we are—but as an opportunity to make the work of God visible; to reveal God’s love.  To die to ourselves (even if just a little bit) for the sake of another.

 

What does this look like in real life? For me, it looks like this: I carry a little extra cash in my wallet whenever I can and I give it to whoever asks. When I pull up to a stop light and someone comes to my car window with their sign or their paper cup, I don’t ask them what they will do with the money, or why they need it. I don’t ask who is to blame for the situation they find themselves in.  I just ask their name, and give them whatever money I have.  Then I ask them to pray for me, and assure them that I will pray for them as well. Another way it might show up in my life is through baking. I love to bake bread and take loaves to neighbors and co-workers who are experiencing some difficulty or hardship.  Some need.

 

And—as I have said before—doing even these small acts of love, of mercy, of compassion leaves me feeling blessed in ways that I can only explain by turning back to those words from today’s gospel: for a moment, something has been made visible, something I had not seen before, something I perhaps had not even noticed that I was missing. In the need of another, and the chance to serve them, I have glimpsed for a moment—the work of God made visible. 

 

That is what I think we are all hungering for—a glimpse of the transcendent, a glimpse of eternity beaming radiantly back at us—perhaps through the eyes of the blind, or the hungry, the weeping, the sick, the prisoner, the widow, the orphan or even the immigrant or the stranger.

 

And this is what I mean when I talk about a theology of need.  I think need is built into us. It is a way that we form connections and community. It is also the way we discover who we really are.  My need creates a space for you to be kind or generous, to become discover your gifts and strengths by helping another.  Your need does the same for me.  And as we reach out to help one another, as we move into the need of one another, we grow in love, we grow in humility, and we --if only for a moment—become more like Jesus. Through self-giving, we lay down our life for the sake of another, and by doing that we make visible the work of God, the love of the one who humbled Himself and took the form of a servant, the one who died for us on a cross—the one who came not to judge, but to save.  

 

 

Give me something to drink--thoughts on the Jesus and the woman at the well (for the 3rd Sunday of Lent)

Thoughts on the Gospel for the 3^rd Sunday of Lent 12 March 2023

 “Give me something to drink…”

--John 4:5-42

 

This Sunday is the 3^rd Sunday of Lent and our Gospel for this weekend is the story of Jesus and the woman at the well.  The basics are this: Jesus and the disciples have crossed into Samaria (just north of Judah) and they are tired and hungry.  The disciples wander off in search of food, and Jesus waits behind near a well.  It is around mid-day and a woman comes to the well to draw some water. Jesus asks her to give him a drink.  Which leads to a discussion about the well, about water, about husbands (the woman has had 5) and about where and how to worship and even about telling the truth. Often, when people talk or write of this story, they focus on the fact that Jesus is speaking to a Samaritan, or that she is a woman, or the fact that it takes place in the heat of the day.  Much has been made of the fact that the woman is alone.  To the Jews of Jesus’ time, the Samaritans were kind of like outcasts.  They were a people of mixed-blood and mixed-up religious practices; abhorrent to the people of Judah. Does this woman come to the well in the heat of the day all alone because she is even an outcast among her own people?

 

And those are all important questions, issues, fruitful for our contemplation.  But the thing that catches my eye is the fact that Jesus asks her for a drink.  That seems to me, the corner stone that I stumble over every time I read this story. It makes me pause and ask: why?  Not why did He ask a woman, or why did He ask a Samaritan, but why did He ask someone to give Him water.  Shortly after asking, Jesus says something that must have been very mysterious to the woman. He says:

 

“If you knew the gift of God

and who is saying to you, ‘Give me a drink, ‘

you would have asked Him,

and He would have given you living water.” (cf. 4:10)

 

Much is made out of that phrase “Living Water,” --faith, new life welling up inside of us, etc. But, what seems to me so very very important and too often overlooked is the “gift.”  Jesus refers to the gift that has been offered to her.  What is that gift? Of course, Jesus Himself might be the gift; the gift of new life and salvation.  But I think it is a mistake to rush into theologizing too quickly.  I think one of the mistakes we make when we read scripture is to turn away from the mysterious, and rush toward some kind of understanding—toward sense.  But, for me at least, one of the great things about the Gospels is how weird they are.  How uncomfortable they can make me –with my life, with my assumptions, with my self-image, even with my faith, my hunger, my thirst…

 

And so I go back to the thing that strikes me as most strange—that Jesus asks for water, He is thirsty, He needs a drink, and He –the Son of God—asks for help getting it. Like a small child asking an adult for a glass of water. They need help. They can’t reach the glasses up in the cupboard, or they can’t reach the faucet to turn on the water… So, we help them. And here, Jesus may have no way to dip water from the well—no bucket or container to dip down into the well. Like a child, His human nature may need her assistance to reach the water.  But—to my ear—there is still that strangeness of referring to His request as a gift.  What does that mean? How is it a gift? 

 

And that is when I remembered a feeling that came over me –quite often—when I was volunteering as a hospital minister.  I would visit people at the hospital to check in with them, to offer a prayer, to sit and visit if they were lonely.  I would go into a hospital room and try to help them in some way, to offer them some comfort, yet so many times I would walk out of those rooms feeling as if I were the one who had been ministered to, as if I were the one who had been given a gift.   And isn’t that the way it so often goes? That when we help someone in need, when we are kind to someone, we come away feeling renewed, feeling energized, almost giddy with joy (sometimes), as if we were the one who was blessed, the one who was given a gift.

 

And so I wonder, is the gift that Jesus gives the woman His need? An opportunity to serve Him, to comfort Him? To share herself with another, to—in a way—become more fully herself; through an act of generosity she becomes more fully the gift that she (that each of us) was made to be.

And this is where I wander off into the thickets, so if I sound a little crazy (or mysterious) I ask only that you bear with me and ponder whatever comes.

 

After the woman leaves Jesus to go tell her townspeople that she may have just met the Christ, His disciples come back with food and encourage Him to eat. And His reply seems to me another clue in this beautiful mystery.  He tells them:

 

“I have food to eat of which you do not know…

My food is to do the will of the one who sent me

and to finish his work.” (cf. 4:31-34)

 

His food is to do the work of God, to do God’s will.  To become more like His Father—loving, merciful; His sun shining on the good and the bad, His rain falling on the wicked and the just.  When Jesus gives the Samaritan woman an opportunity to serve, an opportunity to be kind and merciful, He is giving her the chance to become more like God—to share in the Heavenly food of the Father’s love.  When He shares His need with her, He opens a door for her to step through.  He offers her an opportunity to become more completely who she was made to be: a beloved child, made in the image and likeness of God.

 

I am wondering about this gift of need.  When I need help, I do not feel like a gift. I feel like a burden.  But, when someone comes to me with their need, their burden, I often feel more alive. As if I have been given a gift; as if I have thirsty for a long time, and someone has finally given me a drink of water.  Is the thirst we all have deep inside our soul, a thirst to serve, to console, to comfort, a thirst to be made complete by the chance to share ourselves, our abilities, our treasure, our gifts, with another.   The chance to give ourselves away… to become more fully like God by laying down our own life (even if only momentarily) for the sake of another.

 

The next time you need help, don’t hesitate to ask—to become the gift, the Living Water that someone else has been thirsting for –perhaps all their life.

A reflection on intentions and babies for the 4th Sunday of Advent

“…such was his intention…”

--Matthew 1:18-24

 

We all have intentions, our hopes, our dreams, our plans for the day, for life—even for the holidays.  Maybe we intend to get up earlier, to start the day with a healthy breakfast, to eat more broccoli, to do core exercises every day before heading off to work…  When I was in 4^th grade a teacher asked me what I planned to do with my life.  I told her I wanted to be a singer!  My intention was to be another Donovan… or maybe another Davy Jones, even another John Sebastian.  Later in high school, hoping to impress a young lady, I tried singing for her.  She listened a moment, then asked (with some concern), “Does it hurt when you do that?”   My singing aspirations have been much more private ever since.

 

As the saying goes: If you want to make God laugh, tell Him your plans. Or sing to your girlfriend.

 

In the Gospel for the 4^th Sunday of Advent, we hear of Joseph and his plans, his intentions.  Oddly enough, this story begins with Joseph original plans crumbling to pieces.  He was planning to get married but, right in the first verse he discovers that his bride has become pregnant and the baby isn’t his.  One can imagine his shock and probable disappointment, however, instead of lashing out or seeking justice, he comes up with another plan. It would seem that he still has some feeling for Mary, and so he plans to spare her any public scene. He intends to divorce her quietly, and protect her from the shame and possible consequences of being accused of adultery, which (at that time) might have included being dragged to the city gates and stoned to death. 

 

Joseph’s intentions were honorable, they were good, they were even merciful, and yet they were not God’s plan, not God’s intention.  God’s intention was to put a baby in Joseph’s house.  Think about that.  And maybe ask yourself: In some way, isn’t that the real point of Christmas?  To let a baby into our house, into our heart, into our life…

 

Consider, what happens when a baby comes into the house?  Speaking from experience, everything changes.  Sleep schedules, diets, volume levels, washing schedules, and even personal hygiene.   The baby makes demands on our time, our energy, our attention, our budget, our love.  A baby demands that we change our expectations, our intentions, our life for it.  Even our TV schedule! I never would have imagined a life that included Barney the Dinosaur and Teletubbies. We have to humble ourselves and do things we never wanted to imagine ourselves doing; i.e. listening to Wee Sing cassettes in the car, or changing a diaper on a city bus, or cleaning up an unexpected mess, and trying to figure out which end it came out of!!

 

A baby demands that we put our own needs and desires aside, for its sake, for its care. That we lay down our life for the sake of another.  And strangely enough, it is the baby that teaches us that this isn’t a curse, this isn’t an agony we want to avoid.  What we learn by caring for a baby, is that the more we sacrifice for a child, the deeper we love it; the more we give ourselves away to their care and their needs, their smiles and their laughter, their peace and their delight, the more we are filled with such things ourselves.

 

Some of my most blessed memories are of waking at 3 in the morning to walk with one of my daughters.  I was exhausted. Often, I was confused. My intention had been to get at least a few hours of sleep, but instead I would hear the cry, or the call from down the hallway and I would climb out of bed—sometimes a little grouchy—but always (in the end) renewed by the chance to comfort their need; in fact, by the gift of their need.  And through that gift,  I was fulfilled. Because somewhere in all that middle of the night walking and swaying and carrying of a baby, I began again to sing.  I became—at least for a time—the singer I had always wanted to be. Walking the floor, or even the neighborhood streets, singing old Bob Dylan songs or folk songs, hobo songs, and especially, “Goodnight Irene.” In my three daughters I had a very appreciative, and a very captive, audience for about 8-9 years—about as long as the Beatles lasted.  I can still remember a time when one of them, by that point a toddler, said to her mother, “No.  Let Daddy sing.  I like it when Daddy sings…”

 

This Christmas, are you ready to let your life be upended? All your plans and intentions disrupted, maybe even utterly and completely changed?  This Christmas are you ready to let a baby into your house? Your heart?  Your life?  This Christmas, don’t just focus on the gift wrapping and the Christmas lights, the traditions and the trappings of the holiday.  This Christmas, take a little time to focus on the baby. Imagine it.  God took flesh and became not a king or a prince or a mighty hero, but a helpless baby, crying in a manger, a baby became completely and utterly dependent on the humans He had created.  Think about that as your Christmas gift… This baby needed feeding, cleaning, needed to be held and to be comforted.  And all He asked was that Mary and Joseph set aside their own plans, their own expectations and intentions and let themselves be changed, blessed and fulfilled beyond their imagining, by the love of a child.

 

This Christmas, let a baby come into your life. 

 

It will change everything.

Why don't we live forever? A Theology of Need in Genesis 3 & Acts 17

 “…and He did this so that they might seek

the Lord and, by feeling their way

towards Him, find Him…”  Acts 17:27

 

These words are from Paul’s sermon in Athens, at the Areopagus.  He is explaining to the Athenians the glory of the one God; a God who needs no temple, no altar, no statue to honor Him. Paul is telling the Athenians that there is a God, greater than any they have imagined; greater than Zeus, and Apollo, greater than all their honored gods. He proclaims to them the one God, the God who made all things and gives breath and life to all living creatures.  A God who decrees even the times and limits of their habitation of the earth; of their lives—of our lives. And, Paul says, He did this, He set that limit upon our lives, for a reason: that we might seek Him.

 

That is where I paused in my reading today.  Thinking about this note, I was reminded of a joke from a teacher I know.  He says: Life is a lot like a sexually transmitted disease, but –on the plus side—at least it‘s terminal.

 

At least it’s terminal!  He jokes.  It sounds clever—especially at 7:15 in the morning, when you are getting your first cup of coffee or checking your mail. We all laugh and wander off to our classrooms, but… For me, this joke has always left a strange little itch of a thought, something like a tiny splinter, catching at the back of my brain.    

 

And then to read Paul’s words this morning; it was as if something snagged on that splinter. A beautiful seamless garment catching on an imperceptible thorn…

 

And there was something else it reminded me of: in the third chapter of Genesis, there is that strange moment when God expels Adam and Eve from the Garden of Eden –not as punishment for their sin, but—so that they do not reach out their hands and eat from the tree of life and “live forever.” (cf. Genesis 3:22-23)   

 

That idea that God didn’t want humans to live forever has always puzzled me.  Why?  Wouldn’t living forever be a good thing? It would free us from the fear of death, and wouldn’t that solve a lot of the world’s problems?  No more Covid. No more cancer. No more starvation. No more hospitals. And no more funerals!

 

Why was that “tree of life” even kept apart? Why were we not supposed to eat from it? What was it God feared?  Or what was it God wanted for us that required us not to live forever? I think the answer to that question is found in what Paul is teaching the Athenians here. 

 

God was not afraid of us living forever, but afraid for us.  God understood that, if we were to live forever, we would be doomed to thinking we were sufficient unto ourselves; we would begin to think were our own gods.  For our own good, we needed temporal limitations as a kind of driving force –an urge within—an itch of sorts, to make us begin to scratch the surface of our existence, make us begin to seek something else, something beyond ourselves. For only in seeking to scratch this itch, to resolve the problem of our limitations, our need for shelter, for safety, for sustenance, for security, for help, for another…. only be scratching at the itch of our insufficiency, our mortality, would we discover that beneath the surface of this life, there is something more, something so much more. 

 

Later in Acts, as Paul looks toward what will become his final mission trip, he announces “…it is clear to me that imprisonment and persecution await me…” (20:23b)   And yet Paul is not afraid.  He is set on going forward, toward whatever will come; imprisonment, persecution, or worse.  As fearful as these seem, Paul is set on going forward with his mission.  Because he knows, it’s not about him. It’s not about his will, or comfort or pleasure.  There is something much worse than discomfort, worse than imprisonment, worse than persecution that we should fear:  and that is the curse of thinking we are enough, thinking the world revolves around us; the curse of becoming our own gods.

 

We need the prison of our mortality, and the persecutions of the flesh—vulnerability, weakness, sickness, pain, exhaustion, hunger, desires—to open our eyes to our own insufficiency, that we might discover the truth and the blessing of our need. And discover there, in our hunger, in our insufficiency, in our longing for something more, something beyond ourselves, a kind of theology. A theology of need.