Good News for Who?

Sermon prepared for Wesley United Church Montreal’s Sunday Service of Jan. 27, 2019 based on the Gospel (Luke 4:14-21) and Epistle (1 Cor. 12:12-31) for Year C Epiphany 3.

With the up-coming by-election in the riding of Outremont, I have been watching as colourful party signs appear on lampposts and balconies around my neighbourhood.

I’ve also been receiving some material from candidates, on Facebook, by email, and in our mailbox. And, let me tell you, they seem to have all sorts of Good News to tell me.

They are proclaiming Good News to the underemployed, to the middle class parent, to the business owner, and newcomer. Their promises are filled with hope, and assurances, and an invitation to follow them.

***

Jesus, here in Luke, has just returned from his not-so-relaxing retreat in the desert, and is giving his first public appearance in his hometown. He’s in the right place, with the right people, at the right time. He stands at the front of the assembly to read from the Scroll of Isaiah. He is amongst his neighbours, those who saw him grow up, and he speaks with power and authority.

It’s all very good optics.

And, Jesus reads these words from the prophetic text:

The Spirit of the Lord is upon me, because he has anointed me to bring good newsto the poor. He has sent me to proclaim release to the captivesand recovery of sight to the blind, to let the oppressedgo free, to proclaim the year of the Lord’s favor.[i]

It’s a solid opening. And when we read this passage we can’t help but think to ourselves, Yes! This is the kind of man whose side I want to be on. This is the kind of teacher I want to follow.

Because, we could all use a little Good News in our lives. It is a New Year, and yet it feels so much like the last, with our newfeeds brining us one hard story after another.

But, this isn’t a unique experience to our time and place. This past week we celebrated Martin Luther King Jr. Day, and we were reminded of the past and present struggle of the Black community for equality and justice. With the on-going conflict between the RCMP and Wet’suwet’en People, we are reminded of the continued struggle of Indigenous Peoples in Canada. This week is Muslim Awareness Week in Montreal, and we think of the not-so-distant shooting at the Quebec City mosque, and the history of islamophobia in our country.

Is it any wonder that these words of God’s rescue and favour have been echoed throughout history? Throughout the Jewish and Christian scriptures? They are a sweet reminder to those who are struggling in a world filled with Bad News.

***

Yet, we’re missing part of the story here in Luke.

Jesus announces that the scriptures are fulfilled as he sits down, and folks say to themselves… “Is this really Joe’s kid? Yeah, the one who was really bad carpentry… Huh. No kidding!”[ii]But the story doesn’t end there.

Next week’s reading will show how Jesus’ first forays into public ministry end up with a furious crowd who want to throw him off a cliff!

The Nazareth Gazette the next day likely read: Hometown boy bombs first townhall of his public career.

***

Jesus’ Good News doesn’t seem so good to this crowd. But, why? What is so startling about Jesus’ message?

He proclaims a great reversal of fortunes, that the bound will be free, the impure will be made pure, and the oppressed liberated![iii]What’s wrong with that?

You see, the thing is: Jesus is not preaching merely to his neighbours, the people in that assembly. In the following section he recalls a story of how Elijah, the great Jewish prophet, was rejected by God’s people and instead went to Sidon, to stay with a non-Jewish widow.[iv]

The Good News is great news if you’re the one God is talking to, but it is a tough pill to swallow if you’re not.

Certainly, the Jewish people in the 1stcentury were oppressed by the Roman Empire, but the rural populace was also weighed down by the administration of the Jerusalem elite—who Jesus criticizes openly in his ministry.

Yet, Luke shows Jesus as stepping even further to the margins. He doesn’t just speak to his neighbours (Jewish men and their families), but he reaches out to children, the disabled, the widowed, and non-Jews in the surrounding region, offering them Good News as well.

The image of a righted world, reconciled with God, is so much bigger than his listeners would like it to be. Throughout his ministry, Jesus begins to break open the text to say God is not just speaking to you and I—the vision of God’s Kingdom is bigger.

***

Luke’s version of what we call the Beatitudes is a bit different than you might recall, because Luke pairs his four declarations of “blessing” with four declarations of “woe”.

Blessed to you who are poor, who hunger, who weep, and who people hate because of the Son of Man.[v]

But woe to those who are rich, who are well fed, who laugh, who are spoken well of.[vi]

The mission Jesus was gifted in his baptism and time in the desert, to proclaim Good News, is a double-edged sword. Yes, he delivers a message of hope, but he also has a hard message for those who hold power and privilege.

The Kingdom of God is not some vending machine of niceties and goodwill—it is a great upheaval, a reversal of a world set too long down the wrong path.

***

When Indigenous Peoples in Canada speak about reconciliation I am often struck by this recurring sentiment: that right-relations will feel wrong to those who are used to holding power. Equality will feel like injustice, because settler people are so unused to a balance of power; we will feel off-kilter as we try to find equilibrium with our Indigenous relations.

***

All this makes me wonder, whether this Good News is truly good news for you and I?

There is a part of me that says, yes! Yes, because there are things in my own life I need liberation from. Things I no longer want to be captive to.

And yet, there is another part of me that is contrite, knowing I am culpable in the oppression of my neighbours.

I am both the someone who Christ would call “blessed”, and the someone to whom he would say “woe”.

And, I can respond in one of two ways: I can choose, like the Nazarenes who hear Jesus’ teachings, to refuse to acknowledge that God’s Kingdom extends beyond the boundaries of my imagination; or, I can choose to allow God to make me new in this great upheaval.

***

How remarkable that God offers us grace in this in-between place. How remarkable that we are invited to take part in this great working of love.

Jesus, throughout the Gospels, not only extends us the invitation to be a part of God’s Kingdom, but he also asks for our elbow grease too. Today in our readings the Apostle Paul reminded us that we are each gifted, and called.

We are gifted, and called: from the last, to the least, to the littlest. We are called from the margins of society, and out of its great houses of power. We are made new in this Kingdom of God, as equals.

It is a Kingdom that desires us to be reconciled with our creator, and fellow created. It looks to put back in balance a world so off-kilter.

And, Jesus tells us this isn’t some far off utopia—some distant promise—but that it is fulfilled today, in our hearing.[vii]Wherever God’s people are, proclaiming the Good News and acting in service of the Kingdom, there is God at work. There we find our world, and our own selves, being made new.

Thanks be to God. Amen.

 

[i]Luke 4:18-19 NRSV

[ii]Luke 4:22

[iii]Luke 4:18b

[iv]Luke 4:24-27

[v]Luke 6:20b-22 NIV

[vi]Luke 6:24-26 NIV

[vii]Luke 4:21

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Fair’s Fair, Right?

This sermon was prepared for the United Theological College’s weekly chapel service. Year A, Proper 20.

Have you ever felt like you were being treated unfairly? That everyone else got more time, more stuff, or didn’t have to work quite as hard?

Growing up in a family of three, having everything be “fair” was a really big deal—partially because my parents stressed equality, but also because it’s tricky dividing things into thirds.

It was always five slices of pizza if the adults got some, and chocolate bars divided into three’s for the kids. Funny how so few packages of candy in threes—it’s always two or four—which almost always meant a struggle at our house.

It was very important for things to be fair.

***

Reading of Matthew 20:1-16

***

I interpret this passage, in light of the rest of the Book of Matthew, to represent God’s plan to include Gentiles in Jesus’ message of hope—extending it beyond Judaism to include others who didn’t get “in on the ground floor”, a topic we all know there some tension around in the early Jesus movement.

But, what does it mean for you and me?

This is a story about God’s justice—a confusing, infuriating justice that isn’t fair. God’s grace isn’t proportional to our faith, our prayer life, or our martyr-complex, even if we sometimes act like it is. God’s grace is abundant and available to everyone—equally.

And yet, sometimes we want to limit or contain it when it comes to what others receive.

Sometimes we want to say that God’s grace is only for people who’ve read the right theologians, who subscribe to the same kind of biblical criticism as we like, who have an inclusive theology, who think kids should be welcome in our church services… Sometimes we think God’s grace is only for the impoverished or the marginalized.

God may have a preferential option for the poor, but his grace is abundant and available to everyone, equally. With the caveat that we’re willing to accept it.

God also lacks the corruption of a human employer, who might not “play fair” to manipulate or punish. Instead, God invites all people into the fields and all workers to the bounty. He seeks out those who have been left behind and invites them to join in.

And, he challenges us, who’ve been at it a while longer, who feel like we’ve been working harder, to put aside our human concept of what’s “fair”. There is no “fair” in the Kingdom of God. Instead, those who would normally have less receive an abundance, and those who expected more get just the same.

There’s a popularized saying making the rounds right now: when you’ve experienced privilege, equality feels like oppression.

Just like the elder brother in the parable of the prodigal son, just like Peter being chastised to continue to forgive others, sometimes God needs to knock us down a peg—to remind us that God’s kingdom plays by a different set of rules.

And, thank God, they’re not our rules, which so often are manifestations of our self-centeredness and bitterness. Instead, we’re invited into a kinship where there is work and bounty for all, which is better than fair.

Amen.