Most of us, most of the time, do not need anyone else’s help for us to judge ourselves poorly. We are well apprised of how we have missed the mark, perjured ourselves, once more done or said those things we have ought not to have done or said, and not done or said those things we should have. Momentarily we will be invited to make a personal, corporate confession of our sin. We will just plough ahead with this. What is so pathetic is we need not be asked for a show of hands, whether time for confession would be helpful. The ancient liturgy of the church – without benefit of having personally surveyed either you or me – presumes the state of things in our soul, and that, yet again, our personal confession of sin would be both helpful and necessary for most all of us. The distinctive quality of confessions, in my experience, is that they are so tedious and boring.
Jesus judges this woman about whom we hear in today’s Gospel lesson. Jesus judges her. Jesus puts a face to God’s judgment, and it is a judgment of love. It is not a judgment of ridicule, or rejection, or hopelessness, or boredom, or eternal condemnation, but rather a judgment of love.
This woman is a known person. It’s her again. We can presume that Jesus is also a known person. It’s him again. She did not pick Jesus at random. She knows something about him, most likely has heard him teaching, seen him healing before. What she is doing, down on her knees, is making her confession with alabaster oil and tears. It’s an extravagant confession, as is her known sin. No words from her are recorded. What’s to say? It’s her again. Most significant in this Gospel story is not whether Jesus bears God’s love, nor whether Jesus bears God’s love for this woman. Jesus has said that before, and she has heard it. The question – her question – is whether Jesus still loves her? Yes, he still loves her. He still loves us.
Psalm 4; 1 John 3:1—7; Luke 24:36b—48
You have put gladness in my heart *
more than when grain, and wine, and oil increase.
We brothers pray the words of Psalm 4 nightly as we say the office of Compline. And almost nightly, since I first arrived in the community more than three and a half years ago, the strange abruptness of the transition between verses six and seven has never ceased to captivate me. And it is this strange abruptness that fittingly captures the difficulty I encountered as I set about preparing this sermon. Let’s hear those verse again,
Many are saying,
“Oh, that we might see better times!” *
Lift up the light of your countenance upon us, O Lord.
You have put gladness in my heart, *
more than when grain and wine and oil increase. 
Do you notice it?
In the space of one breath, the whole tenor of the psalmist’s prayer changes. One moment, the psalmist lays before God the pains and wounds of the world; Many are saying, “Oh, that we might see better times!” / Lift up the light of your countenance upon us, O Lord. And the next moment, without any obvious referent or explanation, the psalmist describes a sense of inner gladness. A gladness free from a dependence on worldly success or material security, surpassing the gladness when grain and wine and oil increase.
One of my favorite sayings of Jesus is the one where a person, like a tree, is known by the quality of fruit they produce. This is the version from Luke:
“No good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush. The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.”
I appreciate the wisdom of this, especially when considering how superficially and unfairly we tend to judge each other, without regard to what kind of “fruit” is being produced.
For Jesus himself, it was commonplace to be misunderstood, and to be judged by standards not fit for God’s Kingdom. In Mark’s version of our Gospel story today, we even have Jesus’ family trying to restrain him, with the crowd saying he was crazy, leading up to the scene where Jesus is accused of being possessed by Satan.
However, as Jesus points out, the fruit he’s producing, namely love, compassion, forgiveness, and healing, could only come from a tree living according to God’s will. And that seems to me a fair way to discern the nature of our own fruit and the fruits of others.
Welcome everyone to this act of worship. Whether you are here in person or joining us on line, we are all drawn to this place to worship God. It is good to be here. What is it that is so powerful, so compelling, about worship? What draws us, from far and wide, to be here today?
I was reflecting on this question as I prayed with this evening’s reading from the Gospel of Mark, where Jesus is comparing our outward acts with the secret thoughts of our hearts. And I would say that for me, worship is so compelling because it is the one place I can come and be completely open and honest, before God. Here we do not need to pretend. Here, at worship, before God, I can be who I most truly AM. As we pray at the start of every Eucharist, ‘To you all hearts are open, all desires known, and from you no secrets are hid.’ At worship there’s no need to pretend, no need to keep up appearances. You may know that British comedy series, ‘Keeping Up Appearances’. There is Hyacinth, played brilliantly by Patricia Routledge, who insists that her surname ‘Bucket’ be pronounced ‘Bouquet.’ She is a rather eccentric, social climbing snob, in constant fear of being embarrassed by her relatives, Onslow, Daisy and Rose.
It’s all very silly, but there’s enough truth in it to make us laugh, because we all know a little of how we too like to keep up appearances! Little distortions of the truth, little embellishments of the facts, to show ourselves in more positive light. Ways we try to impress, name-dropping, ways we try to enhance our image. You could say that the reading from Mark’s Gospel today is all about ‘keeping up appearances!’ The Pharisees and scribes were complaining that Jesus’ disciples were not observing some of the external traditions of the elders regarding the ritual washing of hands, cups, pots and bronze kettles. Jesus actually became very angry with them. They were more concerned with the externals, the appearance of things, than with what is actually going on within their hearts. Unclean hands, pots and pans do not matter. What defiles, what damages a person, is an ‘unclean heart’.
Pretending to be who you are not. Living a lie. This draws from Jesus a terrible rebuke. ‘You hypocrites’, he says. Hypocrisy is right at the top of those things which make Jesus angry. I think, because he knows how very destructive it can be to a person. Keeping up appearances can be gently amusing and pretty harmless. But it can also grow into something corrosive to the soul. When we get used to living a lie, we can slowly become alienated from our true selves. We can allow others to make us into the person that we are not. And one of the greatest challenges of living in relationship, in marriage, partnership, or community, is to allow the other person room to blossom and become the person they truly are. For if we try to live a life of pretense, in order to be accepted or praised, we run the risk of losing our souls.
In Dante’s ‘Inferno’, the hypocrites (and the Greek word literally means ‘actors’) are clothed in huge choir robes, made of solid lead, gilded on the outside with gold. Marc Foley writes about these hypocrites in his book, ‘The Love that keeps us Sane.’ He says, ‘These huge choir robes are so heavy that the hypocrites can hardly move. That’s a graphic image of the desperate need to be recognized by others, and the bone-weary insanity of trying to keep up appearances! Dante describes the garb of the hypocrites as, “O cloak of everlasting weariness!”’
But here, in this place, where the Lord is present, we can shed our heavy cloaks of pretension and appearance. We can stand before the Lord and unburden our souls. We can stand before the One who truly knows us and loves us – ‘just as I am’. But not only does God see us as we truly are, when we worship, not only does he love us and accept us as we are, but he also challenges us to grow, and become more fully that unique person God created us to be. The community of Taizé in France puts it like this in its Rule: ‘In worship we can stop hiding from God, and the light of God can heal and transform even what we are ashamed of.’
So welcome, one and all. Come and worship God, the One to whom all hearts are open, the One who longs to remove our heavy vesture and reclothe us in raiments dazzling white.
In the year 2006, author John Koenig began a writing project based on his observation that there were no words to describe certain common existential feelings and emotions. These holes in the language inspired him to research etymologies, prefixes, suffixes and root words which resulted in a weblog of neologisms and their definitions (a neologism being a newly coined word or expression that has not quite found its way into common use). John defines the word lutalica as: the part of your identity that doesn’t fit into categories. Koenig posits that when we are born, we immediately get labeled, categorized, and put into box for the convenience of never having to go to the trouble of looking inside. In this way, we lose a sense of who we are and begin searching elsewhere for our identity. In regards to this dissonance, he writes: “We all want to belong to something. But part of you is still rattling around inside these categories and labels that could never do you justice.”[i]
In our reading from the Letter of James, the author has given us an admonition about distinctions. It is not about the eradication of distinctions. Distinction in the basic sense is simply the quality or state of being distinguishable. If we take a good look at the world around us we can see the rich diversity of God’s creation, and we show forth that same diversity. In Genesis we read that on the sixth day of creation, God said, “Let us make humankind in our image, according to our likeness.” That word ‘our,’ points to the complex creation of a God whose very nature is diverse.
I remember, nearly a decade ago, watching a video on YouTube. In the video, the hosts of the show, consistent with their political leanings, filmed their infiltration of an environmentalist rally. There, they spoke with attendees and asked for signatures on their petition to ban a purportedly dangerous chemical. This chemical was largely unregulated, had been detected in our water supply along with countless food items, and could cause death within minutes if inhaled in sufficient quantities. The chemical in question was described with the scary-sounding name, “dihydrogen monoxide.” You might know it better by its chemical formula: H2O. Largely unregulated, in our food and water, it can cause death if inhaled in sufficient quantities, it was water.
The issue that Jesus and his disciples did not wash their hands was not the Pharisees’ concern about the spread of germs. This is about ritual purity. The Mosaic Law defined certain kinds of uncleanness which required a kind of ritual washing to make oneself again worthy. The Pharisees believed that Moses received other commandments from God communicated privately to the Pharisees down through the generations.
Many, many people were labeled unclean – because of their birthright (being a Samaritan, for example); because of their vocation (being a shepherd or a tax collector, for example); because of their poverty (because they could not afford to purchase a clean animal or bird for temple sacrifice to atone for their sins); because of their sickness (because they could not afford to see a doctor); or simply because of their humanity (for example, a woman who had given birth to a child). All these people, and many other types, were unclean. Whenever a Pharisee came from the marketplace or public gathering, hand-washing was required to ritually cleanse oneself, if only because of having accidentally touched an unclean person. Before and after every meal, a ritual hand-washing was required according to certain ceremonial practices. All cups, pots, brazen vessels, and sitting places also had to be ritually cleansed.
Two things we hear from Jesus in this Gospel lesson are eye opening. For one, Jesus relentlessly shares meals with notorious “sinners.” Sitting at table with someone, sharing a meal, is a “socially intimate” experience. There’s a sameness between everyone at the table: the same setting, at the same time, eating the same food, feeding the same needs we all have. Jesus sits at table with “sinners and tax collectors,” which is code language for the dregs of society, with whom Jesus is very glad to share a meal and to share life. (If you are sometimes a member of the dregs, welcome home.) And then Jesus alludes to his like a physician: “Those who are well have no need of a physician, but those who are sick.” Jesus presumes we are unwell. We are not fine and dandy, thank you. We are unwell, Jesus presumes. There’s something about our own life that is significantly damaged, broken, unmanageable, scarred, fearful, or traumatized that needs healing. We’ll need the healing care of Jesus, the physician, for the rest of our life. Our need is that great. Jesus presumes this.
Secondly, Jesus’ taking on the role of physician tells us about the nature of God’s judgment. We are unwell. We cannot heal ourselves. We go to a physician, first to receive a diagnosis. A diagnosis is a judgment. A diagnosis is a physician’s judgment based on what we report and what the physician sees, and hears, and feels in his or her examination of us. The physician draws on their training and experience to determine that this is what is wrong with you, in their judgment. And then you would want your physician to prescribe some treatment that will enable your healing and wholeness. In their judgment, this remedy will save you. This remedy will be a salve to your woundedness. And you would also have every hope – given that you are sick and therefore quite vulnerable, perhaps even fearful or ashamed – that your physician would treat you in a kind and merciful way. Jesus is the Great Physician, a great one indeed.
Saint John of the Cross, the 16th-century Spanish friar, said that, in the end, we will be judged by God. And God’s judgment will be a judgment of love.[i]
[i]Saint John of the Cross, OCarm (1542-1591), was a Spanish mystic, and Carmelite friar and a priest.
There was a time before the web of language was woven
before the rope of words
before symbols, those fine, strong threads, were spun –
it was long, long ago, but you remember.
Arouse your ancient memory and inward beholding,
You Homo Sapiens, You Wise One, to behold:
Before the web of language, the rope of words or the thread of symbols, fine and
strong, there simply was the bare Thingness of the Thing that bears the name “Fire.”
Stoke the embers of recognition, burning deep in our primordial night.
Unforgettably, in our bones, the barest imagination of it
warms fingertips, summons blood, quiets the mind, enfolds the gaze…
or prepares the legs to flee.
But now, You Child of God, search deeper, touch the bedrock of being, and
recollect another Fire:
Before smoke or ash or kindling
Before the first hearth or altar
Before the first offering
Before pure and impure
there was a Fire you cannot see or touch but that you are made to long for.
Before wrath or fear –
Before mercy or love –
Before death or judgment or heaven or hell –
Before the beginning and after the end: there was this Fire,
The Unquenchable Fire in the Heart of God,
a God Who is Love.
I honestly have a lot of trouble hearing today’s passage from Luke’s gospel with anything like fresh ears or an open heart. To be more precise, it is verse five that makes me want to stop listening, cross my arms, and scowl: “Wherever they do not welcome you, leave that town and shake the dust off your feet as a testimony against them.”
That temptation to scowl has a backstory. Plenty of Christians rely on this verse and its companion texts in Mark and Matthew as a way of dismissing non-believers or anathematizing fellow Christians with differing views or practices. When aggressive efforts to evangelize yield no fruit or when believers fail to see how they have strayed from the straight and narrow path, these Christians are licensed to deploy a common, ancient Near Eastern practice – shaking the dust from their feet – as they see fit, in their own contemporary, interpretive warfare. It is a clean and tidy way of making a conversation partner into an opponent. It says, “I’m right, and God is my witness. You’re wrong, and I hope you reconsider.” End of story.
If you have been on the receiving end of such foot-shaking (whether literal or figurative) you will know how it feels to be the object of a unique and pungent blend of condescension, self-righteousness, and false pity. Having grown up in the Bible Belt, I can say with confidence that this technique is excellent at one thing: producing atheists.
So to hear these words spoken by Jesus, my Savior, my beloved, my Lord and my God, I must get out the steel wool. I must strip and scrub all the interpretive detritus from my memory and listen. I must listen long, listen deeply, and with the utmost humility.
Here are some things I think I hear:
Not every command of Jesus to his followers in every instance recorded in the Gospels applies to you and to me. The Resurrection, the Ascension, and the birth of the Church at Pentecost have radically altered our relationship with the kingdom and its requirements of Love. It is indeed beautiful and awesome to hear about the radical trust of the apostles, as they set out with only the clothing on their backs and the power and authority of their Master gleaming in their eyes. But Luke was well aware even by his own time that slavish duplication of the earliest methods of spreading the gospel would be reductionist and simplistic. Scholar François Bovon identifies some core aspects of Christian missionary practice at the center of Luke’s vision: receiving power and authority from the Lord; preaching and healing; the inevitable experiences of both acceptance and rejection; a hospitable house as the center of mission; and the meeting of resistance with perseverance by shaking off the dust. For Luke, these are practices enjoined upon all Christians, before or after Easter.[i] But it is up to us to discover the precise contours of those practices in our lives and our communities.
So if shaking off the dust can be said to apply to us, what might that look and feel like?
Bovon notes that, in its ancient Near Eastern context, the symbolic, non-verbal gesture of shaking dust from one’s feet did not express anger or a desire for revenge, nor was it a curse on an opponent or a claim of triumph over an enemy. It did soberly express the experience of a rupture or divide in a relationship. In Luke’s gospel, it constitutes a “testimony about the other,” rather than a “testimony against the other.”[ii] It could be seen as a non-verbal story intended primarily for God, a narrative enactment of the reality that Love cannot force itself on others. It could be seen as a way of entrusting another to God when he or she, for whatever reason, is unable to accept God’s offer of Love from us personally.
So, shaking off my interpretive baggage, I hear several humbling reminders in Jesus’s injunction to the apostles to shake the dust from their feet. I hear the crucified and risen Christ, covered with the dust of the world for our sake, saying:
Shake off the illusion that you are responsible for meeting the needs of every living creature. Only God knows what each creature truly needs, and will use your help when and as God sees fit. Shake off the need for universal acceptance. Shake off the pain when the Gospel you have to offer is rejected. Shake off the presumption that you have arrived at the correct interpretation of my vast and life-giving Word. Shake off the dust as you rise from the tomb with me. And whatever you do or don’t do with your dusty feet, keep reaching out your hands in Love.
[i]Francois Bovon. Luke 1: A Commentary on the Gospel of Luke 1:1-9:50. Hermeneia Series. c. 2002, Fortress Press. Pgs.342-344.
[ii]Ibid, p. 346.