Tag: metanoia

The Winnowing Wind

On By J. Barrett LeeIn SermonLeave a comment

Sermon for the Second Sunday of Advent, Year A

Click here to read the biblical passages.

So, we are now into that time of year when everybody hunkers down to watch their favorite holiday movies. Some people like It’s a Wonderful Life. Some people like the Hallmark Channel, but I only count that one as one movie because they all have the same plot. (No offense, I’m just preaching the truth.) Some people like Die Hard with Bruce Willis. Instead of deck the halls, he likes to deck the terrorists. But for me personally, there can be only one. And it’s The Muppet Christmas Carol. If you haven’t seen it, I highly recommend it. Because not only is it absolutely hilarious because of the Muppets, but Michael Caine, as Ebenezer or Scrooge, is just (*) chef’s kiss perfection. And finally, it’s actually one of the more faithful renditions of the classic novel by Charles Dickens. Most of us know the story already. Ebenezer Scrooge is a grouchy old miser, who gets visited by three spirits on Christmas Eve. The ghosts of Christmas past, present, and future. And through these visits, Ebenezer comes to a greater understanding of himself in order to make some necessary changes in his life. It’s a story about personal transformation, and that’s the exact same theme we find in today’s gospel.

The passage focuses on the ministry of St. John the Baptist, and as you may know, John could be more than a little intense, like camping. He walks in screaming,

“Repent, for the kingdom of heaven has come near,”

calling people names, and talking about pitchforks and unquenchable fire. That’s why he’s called John the Baptist (because if he was John the Episcopalian, he would have been much more polite about the whole thing). But he wasn’t polite. He was a prophet. And the message that God spoke through this prophet was a pretty direct one.

I think it might help if we were to unpack that message just a little bit. So, first of all, we hear that word repent, which makes a lot of us think about those angry preachers we see screaming and waving a Bible around on TV. We think that to repent means to feel guilty or ashamed, but that’s not actually what it means. In Greek, the word is metanoia, coming from meta, meaning “change,” and noia, meaning “mind.”

So in the language in which the New Testament was written, the word repent actually means, “to change your mind.” Anybody here ever change your mind about something? It happens.

It makes sense to change your mind when you get new information. The poet Maya Angelo said it beautifully,

“Do the best you can until you know better. And then, when you know better, do better.”

That’s what repent means. It’s not easy, but it also has nothing to do with guilt or shame. And that’s the core of John the Baptist’s prophetic message.

He tells people to

“bear fruit worthy of repentance.”

This has to do with how they live their lives. This is what Maya Angelou was talking about: “When you know better, do better.” No need to wallow and shame. Just learn from your mistakes.

After that, John starts to get really deep, but we miss what he’s saying if we get stuck on that idea of punishment and shame. John says,

“I baptize you with water for repentance, but one who is more powerful than I is coming after me. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.”

Okay. I want you to remember those words: “Holy Spirit and fire.” They’re important. Specifically, I want you to remember that the Greek word for spirit is the same word they use for wind. So what John just said to the people is that the one coming after him (that’s Jesus) will baptize them with sacred wind and fire. I know that sounds weird, but stay with me because it’s about to become important.

John says,

“his winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary, but the chaff he will burn with unquenchable fire.”

Couple of unfamiliar terms in that sentence. They are agricultural terms, and I’ll deal with them in reverse order. First for us, and second for John, is the term chaff.

Chaff is a part of the wheat plant. It’s a kind of husk that protects the grain while it’s still growing on the stalk. It’s very important, because without it, the grain would be vulnerable to predators and the elements. So the chaff isn’t bad, it’s necessary.

The only problem is that it’s not very tasty or nutritious. So, if you want to harvest that wheat and bake bread, you have to get rid of the chaff first. That’s where winnowing comes in.

Winnowing is another agricultural term. After the farmers would harvest the wheat, they would heat it up over a fire, which would crack open the husks that surrounded and protected the grain. And then the farmers would take their winnowing forks and sift the wheat by tossing it up into the air, letting the wind blow the tough husks away and allowing the delicious and nutritious grain to fall back to the earth, where it could then be collected into baskets, and later baked into bread.

So, the thing to remember about chaff is that it’s the part of the plant that protects the grain while it’s still growing, but no longer serves the purpose of what the grain is meant to become. That’s the winnowing process, if we’re talking about wheat, and it’s also the repentance process if we’re talking about us, and using the word repent in the way that it was originally intended.

That’s what I see happening in Ebenezer Scrooge, throughout the story of A Christmas Carol. Our friend Ebenezer was taken on a journey through his childhood and youth where he saw how he had used study, work, and money as a shield to protect himself from the rejection that he experienced from his family and friends.

His skills made him very successful as a financial manager, but they left him empty when it came to the really important and valuable things in life. Miserliness for Ebenezer was like the chaff that protected the grain while it was still growing, but it was also the very thing that kept him from becoming the person he was meant to be. The work of the Holy Spirit in his life, the wind and the fire, was to help him let go of his old protective shell and embrace the truth of who he really was in God’s eyes, and I think the same thing is true for each and every one of us.

We all have old habits or beliefs that hold us back from living authentically as our truest and best selves. We might think that staying thin and beautiful is the key to a long and happy marriage. We might believe that next drink might make us the life of the party. We might wonder whether we will finally feel acceptable in God’s eyes if we could just pray the gay away. But none of these things are true. They are all chaff, and the work of the Holy Spirit in your life is the work of God, helping you to like yourself just the way you are and living that truth boldly and bravely in the world, just as God intended for you.

That’s what winnowing means. That’s what repentance means. And that is the message of St. John the Baptist for us in today’s gospel and in this season of Advent.

Kindred in Christ, I pray that you will come to know this message more fully for yourself during this holiday season, and that you will bear fruit worthy of changed minds by loving yourself, your neighbors, and God more authentically. When we finally come to that blessed celebration of Christmas, I pray that you will see the light of Christ being born in you in a new way, so that you can be that light for others and let your light shine for all to see.

The Gardener Who Never Gives Up

On By J. Barrett LeeIn SermonLeave a comment

Sermon for the Third Sunday in Lent.

Click here for the biblical readings.

Hi, my name is Barrett and I make poor life choices.

Back in 2013, my family and I moved from upstate New York to western Michigan. We figured it would take a couple of days to pack up our stuff, load the truck, and get on the road. After all, we had made a similar move just a few years earlier, coming from the west coast of Canada to New York.

What we failed to account for, though, is that our previous move involved two broke seminarians in a one-room apartment. Everything we owned fit in the back of a modest U-Haul. Over the course of the intervening years, we had amassed a much larger collection of furniture, books, and kids (with all their accompanying accoutrements). A couple of days and a U-Haul wouldn’t be nearly enough to get the job done this time.

A visitor to my house asked, “Hey, aren’t you moving to Michigan next week?”

“Sure,” I said, “I figure I’ll just throw some stuff in boxes and hit the road.”

My friend very wisely took that opportunity to gently talk some much-needed sense into me, “Listen, you’ve got a lot more stuff in this house than you did when you got here. I don’t think a couple of days is going to be enough time.” Thank God for good friends, because this blessed soul organized a whole cadre of neighbors who descended upon my messy house for the entire week that it took the lot of us to get things packed and cleaned before moving day. In the end, everything came together right on time, but there’s no way it would have if it hadn’t been for the love of these people who rescued me from the mess of my own making. All in all, the stakes were relatively low in this crisis, but I was very grateful for the community that made a safety-net for me, when I needed it.

For other people, the stakes aren’t so low and a safety-net is not always there when they need it. Most of us have made regrettable decisions, of one kind or another, in our lives. Tragedy often strikes when unfortunate circumstances combine with our poor choices to leave us in a real pickle. Some of our unhoused neighbors, for example, could tell us heart-rending tales of woe about how they ended up living on the street, through no fault of their own. Others who have never experienced housing insecurity might be tempted to dismiss such stories as mere excuses. “The poor are poor,” some might say, “because of their own fault. If they had made better choices, they wouldn’t be in this mess.”

Thinking this way is tempting because it provides a false sense of security. Some might think, perhaps unconsciously, that they can protect themselves from disaster by being smart enough, good enough, or careful enough. But the reality is that life is rarely so simple. All of us have known good and hardworking people who nevertheless suffer hardship. The scary fact is that all of us are more vulnerable than we would like to think. Moralizing about the causes of disaster will not protect us when bad things happen to good people, especially since good people are also prone to making mistakes, from time to time.

So then, the real question for us Christians is not, “Why are the poor poor,” but, “What will we do about it?” That is the question that Jesus addresses in today’s gospel.

At the opening of the passage, Jesus talks about two terrible events that had happened in recent memory for his listeners. The first was a violent attack on worshipers at the temple by the Roman governor Pontius Pilate. The second was a building collapse in which eighteen people had been killed. Jesus answers the question about blame in a very straightforward manner: “Do you think that they were worse offenders than all the others living in Jerusalem? No, I tell you.”

Jesus typically asks more questions than he answers and often responds to questions with figurative stories, but this is one of the few times when he gives a direct and unequivocal answer: Did these people deserve what happened to them? No, they did not.

What he says next, however, almost undermines what he just said. Jesus says, “Unless you repent, you will all perish just as they did!” In this moment, Jesus almost sounds like an old-timey southern preacher, screaming through a megaphone while standing on streetcorner soap box. But that’s not what Jesus intends.

It helps to understand that the word “repent” has very little to do with feeling guilt or fear. The Greek word translated as “repent” is “metanoia,” which literally means, “change your mind.” Likewise, the word used for “perish” is not just referring to physical death, which eventually happens to everyone, but spiritual death. The best definition of “perishing,” in the spiritual sense, was given by Dr. Martin Luther King when he said, “Our lives begin to end the day we become silent about things that matter.”

Jesus’ warning about “perishing” is about this kind of spiritual death that we are in danger of experiencing, if we do not change our way of thinking about the misfortunes that befall our fellow human beings.

What then is the alternative that Jesus recommends we follow? To answer this, we need to look at the parable Jesus tells in the next part of the passage. It’s the story of a fig tree that is not performing as expected. The owner of the field wants to tear up the tree and throw it away to make room for other, more productive plants. But the gardener recommends patience and care instead. He says, “Sir, let it alone for one more year, until I dig around it and put manure on it.” He recommends that more attention, not less, be given to the plant. He doesn’t give up, but gets involved. God, according to Jesus, is more like the gardener than the owner of the vineyard.

Jesus presents us with the image of a God who does not give up on us, but is willing to get the divine hands dirty with hard work. The implication is that, if God doesn’t give up on us, then neither should we give up on each other.

What I find most interesting about this parable is the unresolved ending. We, the audience, don’t get to find out how the story ends. Did the owner agree to the gardener’s suggestion? Did the extra effort pay off, in the end? Jesus doesn’t say, so we just don’t know. The open ending of this parable does not leave us with certainty, but with hope. There are no guarantees in this life, but the stance of getting involved, rather than giving up, is the best hope we have for making a future that is better than the status quo we are enduring at this moment. The ending of this parable is Jesus’ way of telling us, “The ball is in your court. What are you going to do?”

When I failed to adequately plan for my big move from New York to Michigan, my friends could have easily shrugged their shoulders and said, “Well, that’s just what happens when you fail to plan ahead!” They could have rightly left me stewing in a mess of my own making. I am so grateful they did not do that. Out of their great love for me, they made my problem their problem and turned a moment of crisis into a moment of grace.

Kindred in Christ, the uncertainties of life and imperfections of human nature mean that we are all in the same boat together. We can choose to give up on each other and say, “It’s every man for himself,” or we can get involved with each other, get our hands dirty, and lean into the hope that we can make a better next year than we had last year.

In Matthew 25:31-46, Jesus gives us some practical advice on the kinds of things we can do to show up for each other. The Church has traditionally called them, “The Corporal Works of Mercy.” They are: To feed the hungry, to give water to the thirsty, to shelter the homeless, to visit the sick, to visit the imprisoned, and to give alms to the poor.

Like the gardener’s suggestions in Jesus’ parable, the Corporal Works of Mercy are not a guaranteed plan of social reform; they are a list of virtues that Christians ought to be practicing, for their own sake. We cannot solve the world’s problems, nor can we protect ourselves from the dangers of calamity and our own stupid mistakes, but we can show up for each other in a spirit of care and concern, willing to get our hands dirty with the kind of work that Jesus Christ calls us to do. By following Jesus, and practicing the virtues he taught us, we bear witness to the loving presence of the God who does not give up on us, who gets involved in helping each of us clean up the messes of our own making, and gives us hope for a better tomorrow than we had yesterday.

Friends, our God does not give up on us, so let us not give up on each other. Let us work together in hope, because it is a hope worth working for. Amen.

Beginner’s Mind

On By J. Barrett LeeIn UncategorizedLeave a comment

This past week, it was my honor to offer the blessing at the Utica Observer-Dispatch’s Teen All-Stars Breakfast.  Distinguished high school seniors from our area were awarded for their good deeds, accomplishments, and acts of service to the community.  I was invited to participate in this event by Dave Dudajek, who I know through his daughter, Jaime Burgdoff (one of our congregants here in Boonville).

It was amazing to hear about these local teenagers and everything they’ve managed to do in high school.  My memories of high school mostly involve staying up late, watching B movies, and driving around town with friends when we had nothing better to do.  But these folks are already making an impact on their world in the name of what they believe is right.

At this event, Donna Donovan (president and publisher of the OD) gave an address where she talked about these students’ upcoming freshman year at college.  They would be challenged and inspired to grow in new directions and their horizons would be expanded far beyond what they could possibly imagine at this point.  She also told them that this would only be first of several “freshman years” they would experience throughout the rest of their lives.  Each new experience, journey, accomplishment, and challenge will lead them into yet another experience of being a wide-eyed and wet-behind-the-ears “freshman” who is just now figuring out who they are and what life is all about.

In Zen Buddhism, this is called “Beginner’s Mind”.  A person has Beginner’s Mind when she or he is absolutely open to each new moment, each new experience in life.  All of life, the whole universe even, becomes a teacher to a person who has Beginner’s Mind.  Each and every moment is the moment when Enlightenment might happen.

I think this is what Jesus meant when he used the word “repent”.  We associate that term with guilt and sorrow for one’s sins, but in the original Greek the word “repent” is metanoia (“change the way you think”).  When he says “Repent”, Jesus is inviting us to think differently and look at the world through a different set of eyes, open to what the Spirit of God might be saying and doing in any particular moment.  The kind of awareness and openness that metanoia entails corresponds quite closely with the Zen concept of Beginner’s Mind.

In today’s reading from the gospel of Luke, we can see Jesus issuing just such a call to repentance (metanoia, Beginner’s Mind) even though he never actually uses that particular term.

The story opens with a rare and unlikely character: a Roman Centurion.  He was a soldier in a hostile, occupying army.  Imagine that, instead of first century Judea, this story was taking place in Paris, France in 1941.  In that setting, this Roman Centurion would have been a Nazi Commander talking to a local priest.  The hostilities between nations would have created a barrier between these people that was almost impossible to overcome.  After that, there are also the barriers of race and religion.  These invading European pagans would have been offensive in the extreme to Jewish inhabitants of Judea.  The people of Judea, in turn, would have seemed backward and barbaric to the Roman Centurion, who was trained to think of himself as a great hero of the Empire: making the world safe for Roman order and peace.  There is no reason on earth why this Roman Centurion and these religious Jews should have any amicable contact whatsoever.

However, something seems to have already happened before Jesus ever set foot on the scene.  We learn that there is a private relationship between this Centurion and the Jews.  Seemingly insurmountable obstacles and prejudices had already been conquered.  The Centurion had become a benefactor of the Jewish people, even laying down the money to sponsor the building of their synagogue.  The Jewish leaders, in turn, had come to respect this one Centurion in spite of his being a Roman soldier.

The Jewish leaders probably thought of themselves as quite liberal and progressive for having made such a stretch in their worldview to include him.  When Jesus was passing through and the Centurion sent a request to him through the leaders, they took advantage of the opportunity to highlight what a good relationship had developed.  As Jesus was hearing the request, the leaders interjected, “He is worthy of having you do this for him, for he loves our people, and it is he who built our synagogue for us.”

What a lovely moment of intercultural understanding and the power of respect to overcome differences in even the most hostile circumstances!  Too bad Jesus came along and felt the need to ruin it.

Jesus, you see, has this strange knack for cutting to the heart of a matter, turning things around, and getting you to see the world from an upside-down, inside-out perspective.  In this case, he does just that by answering the religious leaders’ inclusive magnanimity with a snide remark: “I tell you, not even in Israel have I found such faith.”

Did you get that?  Jesus said, “not even in Israel”.  Who are the Israelites?  They are!  Jesus is saying that this pagan foreigner actually has more faith than the religious leaders of his own people!  What would that be like in today’s terms?  Imagine if the President of the United States pinned the Congressional Medal of Honor on an Al Qaeda terrorist, saying that this soldier represented the very best in America.  People would be outraged!  They would take to the streets in protest!  They would call for the President to be impeached and tried for treason!  Well, that’s the same level of outrage that the Jewish elders would have felt when Jesus said that a Roman Centurion had more faith than any of them.  How dare he?!  Just who does this Jesus guy think he is, anyway?!

Well, here’s what Jesus is doing in this situation: he’s creating an opportunity for his compatriots to adopt a Beginner’s Mind.  He’s dropping a truth bomb on them so huge that it will hopefully shock them out of their preconceived notions about reality.  If they can stay with him in this moment and be open to what he is saying, they’ll find themselves looking at the world in a whole new way.

Up until now, they’ve had a very ego-centric view of themselves and their role as “God’s chosen people.”  To them, being “chosen” meant that they were endowed with a certain kind of special status that made them inherently superior to every other race, culture, and religion on the planet.  So, from their perspective, they really were being quite kind and generous in their endorsement of this Centurion as “worthy” to receive the benefits of Jesus’ healing ministry.

But Jesus saw right through their generosity and exposed it for what it really was: Arrogance.  Implicit in their charitable endorsement of the Centurion was the presumption that they themselves occupied the center stage in God’s unfolding drama in the world.  Sure, they were presenting a kinder, gentler form of religion in that moment, but it was still a very self-centered vision (no matter how open or welcoming it might appear to be). 

In reality, it’s not up to them to decide who is worthy or unworthy.  In reality, being “God’s chosen people” has less to do with status and more to do with being part of what God is doing in the world.  In reality, God’s work in the world extends far beyond the borders of any one nation, religion, race, or culture.

By highlighting the superior faith of the Roman Centurion, Jesus is drawing our attention to that reality.  Jesus is inviting us to repent in that metanoia sense of the term, to think outside the box, to cultivate a Beginner’s Mind, an open heart, and an expanded consciousness.  Like Donna Donovan said to the youth at the Teen All Stars Breakfast, it’s about engaging in a lifelong series of “freshman years” that challenge us and invite us to an ever greater sense of openness to life’s opportunities.

Here in the church, even when we’re being quite open, accepting, and progressive, it’s still quite easy to fall back into that ego-centric sense of superiority about being “God’s chosen people”.  It’s easy to think that it’s all about us and our church.  What Jesus wants to remind us of today is that it isn’t.  We are part of what God is doing in the world.  God’s mission includes us, but it’s also bigger than us, and it’s certainly not about us.

In order to participate in God’s larger mission, we have to move beyond the seductive idea of being a welcoming or even a growing church.  We have to look for a faith that’s greater than our own and ask ourselves, “What is God doing in the world at large and how can we be a part of it?”  And then our next task is to commit all of our resources to pursuing those ends, even if it costs us our very lives.

Where do you see God at work in the world at large?  Who are the “Roman Centurions” in your life, outsiders whose faith and participation in God’s mission might go unrecognized by established religious authorities?  How is God calling you to partner with these religious outsiders and participate in God’s larger mission?

These are the questions we need to be asking ourselves as a church and as individual Christians.  This is the mentality, the Beginner’s Mind, that we need to cultivate day by day so that we can be more open to what God is doing and more faithful followers of Jesus, whose great big love honors and embraces the faith of all people: Israelites, Centurions, and even Presbyterians.