Choose Life

 

2/12/17
Rev. Anna Woofenden
The Garden Church
Scripture: Deuteronomy 30:15-20 and 1 Corinthians 3:1-9

 

Thursday morning it was foggy at my place. Dense thick fog—the kind you feel like you can almost feel between your fingertips—and it didn’t look like it was going away anytime soon. Inside, I was having one of those mornings. You know the kind. Where it just seems like nothing is going right. I won’t bore you with the details, but let’s just say that by 8:15 when I went to throw toast in the toaster and found that my bread was moldy, it felt like it might be just about the last straw. I got in my car, dropped off some soup for my sick sister, and then headed through the fog, up the hill to Mary and Joseph Retreat center for my monthly Spiritual Direction appointment.

What comes next probably won’t surprise you, as I drove out the coast it was still super foggy, enough that I had to turn my headlights on, and it continued to be foggy a fair way up the hill. And then, within the course o an eighth of a mile or so, it went from socked-in-white, to brilliant clear sunshine, vibrant green trees, sparkling in the dew. Where the visibility before had been barely enough to see the stoplight a bit ahead, now I was looking out over the clouds and seeing the snow capped mountains across LA. Amazing.

What ran through my head was, “Wow, that would be a good sermon illustration about how God is always there, shining and offering us peace, even when we feel in the fog,” and I tried to take it in. But honestly, I still felt foggy and tired and flustered.

When I got up to the retreat center, I went and walked the labyrinth. Because that practice is supported to calm us, right? And bring peace and acceptance and clarity. As I walked my brain was still churning. I started singing, “Be still and know that I am God” over and over and over, willing for some silence, waiting for that wonderful spiritual experience to happen. I got to the middle, and my brain was still bouncing all over the place. From 501(c)(3) paperwork questions, to that conversation I had yesterday, to a wedding detail, to a theological pondering, to wondering whether I could squeeze in a haircut, to…

I took a deep breath, knelt down and put my head on the rock in the middle of the labyrinth. And listened.

And what did I hear? Chatter! Chaos! Chirping and squeaking and clattering, the, birds, the birds, all around me! They seemed to be making as much noise as my head was. But they, they seemed okay with it. They didn’t seem to be fighting it or being annoyed at it. In fact, they seemed quite joyful and full of life. They were all into the chatter, making the most of it, living it up, finding life in the middle of everything.

Our text from the Hebrew scriptures today is these well worn words of Deuteronomy, “I, (the Lord), have set before you today life and prosperity, and death and adversity….choose life.”

As I was digging deeper into this text, I began to wonder about this word “life.” I went back to the Hebrew and found that the word—ha-hay-yim—that is translated here “life” is the same word that is found as the tree of life in Genesis. This is the word we hear in Numbers when the comparison is being given between the death of the plague and the living. This is the Deuteronomic call to choose the life of heaven and earth. This is the word that we find in Psalm 56 when we are assured that God is the light of the living, and in Psalm 116 that “the Lord is in the land of the living.” This “life” that we’re called to choose seems inextricably intertwined with the God who both gives the life and calls us to choose it.

When I think about choices, I pretty quickly go the direction of duality. There is one option or another, and likely one choice is right and the other wrong, We must write a pros and cons list to decide. Now, don’t get me wrong, I’m a big proponent of pro and con lists, and in lists in general, but this text has got me wondering a little.

It gives us a choice, yes, but it doesn’t get very detailed, does it? It doesn’t define what “choosing life” is, or set out the one and only right way to choose it. In fact, what it asks is for us to do the things that keep us in alignment with God. To obey the commandments, to love God, to walk in God’s ways. These come down to tangible specific things, for sure, but they do not tell you which grocery store to go to, or what organization to give your charitable gift to, or what your next career step is, or whether you should take the time to get a haircut.

Nope, it just says this: “Choose life.”

And choosing life doesn’t mean it’s all clear, or simple and calm. In fact, it often means it’s messy and complicated, like the bird noises and the noises in my head. And the choice comes not in a way that erases that or eliminates the chatter immediately, but in the desire to keep showing up and trying to see the life in the world around us, pray for the life to make the compassionate choice, use a little humor instead of throwing the moldy bread at the wall.

Because it’s so easy to choose the death way. Not because we’re all about death, but because we’re tired, and sometimes lazy, and it’s just so ridiculously easy to get sucked into anxiety and worry.

But we’re offered this choice, over and over again. Like the waters of baptism remind us, that every day, every moment is a new beginning, an opportunity to turn and turn towards the God of life. And that God is always there with Her arms open wide, offering us that bigger perspective, reminding us that this is just one moment on the journey, drawing us towards love and life.

And this life, is this not what we need on each of our journeys and in our world together? It is so easy to get sucked into the death and despair, (and they are real, and need to be addressed). But not by being overcome by them, but by infusing ourselves and the world around us with life.

Because it’s this life that holds us; it’s this life that sustains us. The kind of life that doesn’t fight over which evangelist’s church you are part of, but reminds us as we read in the letter to the Corinthians, that we’re all in this together and the choice is to serve and love God and it is God who does the growing.

It’s not about a super clear-cut path, and it seems to be less important exactly how we identify or which rules we follow, or precisely how we parse doctrine. It’s about what we’re choosing, moment by moment and over the course of our lives, and how it is that we respond and face what we encounter on our way. And are we choosing the way of Love, the way of Life?

A little bit later, I sat on a bench at the retreat center, after realizing that I didn’t even have the right day for spiritual direction on my calendar and feeling overwhelmed by the complications and layers and so many things to keep track of in life. I prayed again for simplicity or peace or calm or something.

And then I looked up in the tree above me. And I noticed all the twisted layers and lines, the branches that overlapped and ran together and crisscrossed over each other. And I heard: it’s complicated too. But it’s choosing life. It’s complicated. And messy. And still you can choose life.

So maybe, maybe that’s the thing we can do. We may not be able to still our minds or keep track of everything going on or solve the world’s problems, but we can, each day, throughout the day, pause and remember God is nurturing us, God is caring and reminding us that the kingdom of heaven is needed here on earth and that the kingdom of heaven is within us, and among us. And if this is the case, we, need to choose life.

I’d like to end with a prayer from Thomas Merton, his words on choice and life:
“My Lord God,
I have no idea where I am going.
I do not see the road ahead of me.
I cannot know for certain where it will end.
Nor do I really know myself, and the fact that I think that I am following your will does not mean that I am actually doing so. But I believe that the desire to please you does in fact please you. 
And I hope I have that desire in all that I am doing. 
I hope that I will never do anything apart from that desire. 
And I know that if I do this, you will lead me by the right road, though I may know nothing about it. 
Therefore will I trust you always, though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face my perils alone.”

Do Justice, Love Mercy, Walk Humbly

Rev. Anna Woofenden
The Garden Church 1.29.17
Readings:  Micah 6:1-8 & Matthew 5:1-12
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The Beatitudes, an Adaptation by Rev. Emily Scott:

Blessed are the poor.
Blessed are the meek.
Blessed are the refugees.
Blessed are the immigrants.
Blessed are the compassionate.
Blessed are the uninsured.
Blessed are those with preexisting conditions.
Blessed are the pure in heart.
Blessed are the activists.
Blessed are those who hunger and thirst for righteousness.
Blessed are the persecuted.
Blessed are those who have suffered oppression.
Blessed are those who speak the truth.
Blessed are those who seek liberation.
Blessed are those who cry, “Black Lives Matter.”
Blessed are those who are black and blessed are their bodies.
Blessed are those who are indigenous and blessed are their bodies.
Blessed are those who are differently abled, and blessed are their bodies.
Blessed are those who are trans and blessed are their bodies.
Blessed are those who are women and blessed are their bodies.
Blessed are those who are LGBTQ and blessed are their bodies.
Blessed are those who are Queer and blessed are their bodies.
Blessed are those who are Muslim, and blessed are their bodies.
Blessed are those who live below the poverty line.
Blessed are those who work two jobs.
Blessed are the merciful.
Blessed are the peacemakers.

–Matthew 5:1-11, adapted by Rev. Emily Scott

Friends, it’s been a tough week. In one short week, our country has been bombarded with wave after wave of policy and rhetoric that flies in the face of the dignity and care of all people. I have woken up each morning lamenting the fact that I’m on the West Coast, and I haven’t even had my tea yet when I see what’s happened next. I need some caffeine in order to handle the news these days!

I want to respond—to do something—and then I feel paralyzed. Then I want to run away and hide, and then I want to go do something.

I’ve heard from many of you that I am not alone in this. There was a big part of me that just wanted to cancel church and go to LAX to march today. And I know some of our community did, which I fully support, I believe God is there too. And I also believe that it’s essential for us to gather here, now, in this sanctuary as well. What happens here, and how we go out from here is actually crucial in the sustained and grounded work of justice and love in the world. We come together to make church together, not because it takes us away from the world or to avoid it, but because we come together to be reminded of the gospel mandate—to love our neighbor, to welcome the stranger, to be part of the movement that turns the world up-side-down so the poor are blessed and merciful are lifted up.

In a week where there are no words and too many words, our lectionary texts really seem to say it all.

We read together this first sermon recorded from Jesus’ public ministry, where we find the Beatitudes front and center. And as we read it, we remember that this sermon is set in the midst of a world ravaged by unrest and fear of a tyrannical leader. We might picture the people surrounding Jesus would have their protest signs in the making, looking to this leader to give them a message of hope, something to cling to, to act on. And then Jesus preaches this message of who is blessed, and it is a shocking reorientation of what people were hearing from the propaganda of their government. It showed the disciples that Jesus was here to preach an agenda of peace; an agenda of mercy, an agenda of blessing, and it showed the disciples that Jesus had a preferential option for those who were in places of oppression and powerlessness.

Friends, here we stand in this moment. If you identify as a Christian, or a person of faith, a human being, an advocate of love, we are in that moment. As we are painfully reminded by leaders such as Dr. King, when he says: “History will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people.”

The option for us to just sit by and wring our hands and watch is, well not in my best understanding a faithful response. We need to take active part in the works of love and justice in our communities, in our nation, in the world. So, how do we do that?

This is where I invite us to turn back to our first text, from the Hebrew scriptures, from the prophet Micah:

God has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

This is our call, as individuals, as a church, as human beings.

We need to do justice—we can’t do everything, but we have to be strong and consistent with what we can do. Focused. Vigilant. Courageous. Tackle the issues right here in our community, and also, as a faith community and people of faith, be right there in the public square making a stand for justice in the broader world.

We’re called to love mercy—we have to keep being that sanctuary friends, that place where people who wouldn’t interact otherwise are coming together and seeing each other as beloved children of God. This work is imperative. We need to keep working together, side-by-side with people from different backgrounds and races, housed and unhoused, and worshiping together, from different faiths and traditions and ideologies, teaching and preaching and living a faith that is rooted in a just and a generous Christianity. We need to continue being people of faith who are grounded in inclusivity, honoring and loving our neighbors and the stranger, and all people. And we need to keep eating together, week after week. That powerful, so simple, so incredible, tool for transformation—to break bread together.

We need to be that place where people can come and know that they are going to be treated with mercy and kindness and respect, no matter who they are, or what their story is. The world needs sanctuaries like this.

And finally, we need to walk humbly. We need to listen, we need to be gentle, we need to be that community place where we can both be lifted up, and where we can gain the perspective to be in the world. We need our comminutes, we need to get our hands in the dirt, to be with others, to seek solace in God and community, we need to be listening, and discerning, and being wise about how we engage and show up, so that we can keep doing justice and loving mercy.

The world needs us. We can’t be taken down by the overwhelming feelings outside us or inside us.

And in order to do this, to keep showing up, we’re going to need to find places of renewal and of care. I’m afraid this movement—the need to love courageously and fiercely—is not going anywhere soon, so we need to be wise and pace and prepare ourselves. Our bodies and minds and spirits can’t sustain a state of emergency consistently, and we are being collectively re-traumatized every time we turn on the news or scroll through Facebook. As we work tirelessly for justice, we need to factor places of rest and gentle care into our rhythm. We need to keep Sabbath as part of our plan for resistance and response. We’re given Sabbath in the very beginning of the Bible, in that great story of creation, we find Sabbath….

After vibrant images of stars and moon, tender herbs, and sorting birds we find these words…“On the seventh day God had finished all the work of creation, and so, on that seventh day, God rested. God blessed the seventh day and called it sacred.” Genesis 2:2-3

Swedenborgian theology is often inviting us to look deeply into scripture. As we know well, the Genesis account is no exception. As we discover the unfolding of the story of Creation as one that is more than the creation of the natural world, we find that it’s a metaphor for our unfolding, our spiritual creation, regeneration, recreation. This is no ordinary week we’re talking about in the beginning of Genesis, this is the weaving of creation, the cosmic blueprint of being and life, as the Divine moves over the face of the waters, speaking into existence mountains and trees, animals and people. And it is here that we find, in these sacred and creative words, written into the Divine cycle…rest and blessing. God rested, blessed that day and called it sacred. Imprinted onto the very fibers of our beings in creation is the time of rest, is a space of ceasing from working and creating, is an invitation to be present to the sacred.

As we show up for justice and actively engage kindness and mercy, we need to weave into the patterns of our lives these times of humble walking with God, times to be quiet and rest in God. This might be a walk on the beach, or digging in the dirt, it might be a yoga class, or an early morning time of meditation and prayer.

This humble rest in God can manifest in many different ways. What is important is the reminder of its imperative in our ability to keep showing up to the work that is ahead of us. We need these practices because they are what shape us to be able to be people of courageous love.

Because this work of doing justice, loving mercy, and walking humbly is a spiritual practice. It is something that we choose, and we choose again, and we don’t suddenly attain over night. Like any spiritual practice, we have to build our muscles over time.

The author and theologian Brian McLaren puts it this way:

‎”A way of life is formed by practices. By practices we mean doable habits or rhythms that transform us, rewiring our brains, restoring our inner ecology, renovating our inner architecture, expanding our capacities. We mean actions within our power that help us become capable of things currently beyond our power.”

So friends, the practices we create, the things that we choose to do, they shape us, and they shape our world.

I want to give us a little time to work on this together, to make church together.

You each have a little booklet to think about how we can integrate these practices into our lives.

Do justice—What are you going to commit to doing for justice this week?

Love mercy—How are you going to commit to acts of mercy and compassion and love?

Walk humbly—What Sabbath practices are you going to work into your lives to keep sustained through this work?

Follow the Star

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Rev. Anna Woofenden
Wayfarers Chapel 1.8.17
Readings:  Isaiah 60:1-6 & Matthew 2:1-12
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A “star” symbolizes knowledges of good and truth, and in the highest sense, the knowledge respecting the Lord. –Emanuel Swedenborg 

Arise, shine; for your light has come, and the glory of the Lord has risen upon you…Lift up your eyes and look around; they all gather together, they come to you…

And wise men, the Magi, came from the east…looking for the child who has been born king of the Jews…because they had observed a star at its rising, and have come to worship him. And when they saw that the star had stopped over the place where the child was, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother and they knelt down and honored him. Then opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh…

Today we celebrate Epiphany, also sometimes called “three kings day”, a day where we remember the story of the Magi who follow the star to find the Christ Child, who at this point is likely a few years old and in exile with Mary and Joseph in Egypt. They were hiding from Herod the King ,who was out to kill him and any other young child who might be suspiciously deemed a threat to Herod’s throne, since Jesus’ birth was rumored to be proclaimed to be the “King of the Jews.”

This story has been given details over the centuries and legends have grown, such as the idea that these were kings, or that there were only three of them, or that they were all men. We really don’t know. “Magi” seems to be a good translation to me, because we don’t really know what that looks like. And it doesn’t exactly mean “wise men”—probably they were more like dicey Gentile spiritually eclectic people; or Persian astrologers, and certainly not kings. They were seekers, they were awake, they were paying attention and reading the signs and the stars. And when they showed up and followed that star to its unexpected resting place, they came into the house and offered their gifts (of which there were three). Gifts of gold. And frankincense. And myrrh.

Epiphany points us to God’s universal love and universal sovereignty. In light of Christ’s revelation to the Gentiles (those who were not part of the Jewish faith)—in this case, the magi from the east who came following a star and find a child—we find a theme of central importance in the Hebrew Bible suddenly crystallizes for us. We understand God’s self-revelation in the history of Israel differently and the God’s coming reign with renewed hope.

To understand this passage from the prophet Isaiah in the context of epiphany, we begin with the exiles from Judah as they wait in Babylon for the word that will send them home. This in the middle of the sixth century before Christ. Things seem as dark as they have ever been, and there is little to be hopeful for. They have been exiled from their land the temple has been destroyed; the reign of David has come to a disastrous end. And in the middle of all this, Isaiah is describing the joy, the promise as something that will happen in that time and place. The poverty and shame of exile will be overcome with rebuilding and blessing and the city of exiles will become a light to the nations. And so Isaiah calls to the people of Israel in exile: “Arise and shine; for your light has come.

But this light that has come to Israel is not for Israel alone. We read, “Nations shall come to your light, and kings to the brightness of your dawn,” In this passage and throughout the Hebrew Scriptures—the Old Testament—God uses foreigners, and outsiders, women, the least expected and sometimes most unsavory characters to show God’s love and presence. Although it’s so often been missed, the crucial truth is that God has always been the universal lover of all humanity, and from the beginning intended blessing for all people.

I think about this universal blessing of love when I look around me at our current landscape and see how religions have become polarized, where it’s so important to us to make sure that there’s a right way and a wrong way, and that we’re part of the right one.

I follow stories such as an upheaval at an evangelical college in Illinois, where a professor was recently suspended for saying that Christians and Muslims worship the same God. I see what I would deem the insanity of militia groups, or politicians, saying things like, “The Lord is telling me to…” (and then fill in the blank with something that I, personally, would consider complete crazy talk), and then point to their Christian faith as the source. I get so frustrated and disgusted when another news story comes out about how “Christians” are making some statement about being anti-Muslim, or judging people on our gender or sexual orientation or opinion and I really want to just throw up my hands and leave the faith all together.

So, I don’t know about you (well, I do know about some of you, because that’s why we even hang out), but it’s things like this that make me want to run as far away from Christianity as possible. I want to distance myself from “those crazy religious people,” and comfortably meld into the milieu of my spiritual-but-not-religious peers, and let being a follower of Christ be a past part of my identity.

But then it’s so annoying. Because this Jesus character stops me in my tracks. Not in any coercive way, but because this way of Jesus, this Light of Christ captivates me, and leads me to see, to wonder, can there be another way, and can we be part of it? There’s this thing that happens when I encounter the stories of Jesus. And every time, rather than re-enforcing division and superiority and crazy political antics, instead, the stories of Jesus hit me right in the gut, right in the heart, calling for the world to be turned upside-down. For the hungry to be fed and the naked to be clothed, for mourning to turn to laughter, for reaching out across boundaries and lines, for Light coming into the world in the cracks and crevices.

And really, not that I have any illusion that I have the final word on this, but really, it leads me to deeply ask the question, what does it mean to be a “follower of Christ” a “Christian”? Or, if that language is unhelpful to us, maybe we can just be another person who seeks out and follows the star, someone who looks for the signs in the world and asks, “where is the light being born?” A person who then travels, through trial and error, finding the place where the star shines, finding the child, and offering up deeply precious gifts of gold, of frankincense, of myrrh.

Emanuel Swedenborg, writes that everything in the physical world has a spiritual meaning, including the Magi’s gifts of Gold, Frankincense, and Myrrh. And these spiritual meanings may give us a glimpse into our own lives of seeking the light and giving our gifts to the world.

The gift of gold corresponds to pure love. We encourage the Light to be born into our lives, to become flesh and dwell among us, by choosing to open our hearts. Even though we know that when we open our hearts to ourselves, to one another, to the mineral world, plant world, animal world, to the stars, that there may be vulnerability, or pain, or loss. But we open ourselves up anyway, to the interconnected world of humanity and the web of life.

The gift of frankincense corresponds to the elevation of our minds. We encourage the Light to be born in our lives, to become flesh and dwell among us, by choosing to open our minds. By learning more, by considering another person’s perspective, by not believing everything we think, by knowing that we can sometimes be absolutely certain of something, and absolutely wrong. By letting in a larger horizon, opening ourselves to these epiphanies, the changing of our minds.

And then the gift of myrrh corresponds to the discipline of true effort. We encourage the Light to be born in our lives, to become flesh and dwell among us, by choosing to live what we know to be true, even when doing so is tough. It’s going where our open heart leads us, and following through on our higher thoughts and understandings and bringing them into action in the world.

All three gifts—gold, frankincense and myrrh—are necessary. All three are part of the whole of living. Of showing up and being vessels of that light in the world. And this, I believe is one of the ways that we can follow the Christ, embody the light. Because it seems that this Christ, when I get down to it, is actually much more interested in the things that are happening outside the constraints of our religious boxes. Those who are working to elevate poverty in the developing world, doing racial reconciliation in rough neighborhoods, working to grow and share food across our own back-yards, this Christ seems to be much more interested in honoring and respecting all people, not just in a “there, there” way, but in active counter-cultural, interreligious acts of engagement, healing, hospitality, expansiveness and love.

And dear ones, this is really really important for us to hear and know in our current interfaith, inter-cultural, religious, non-religious, allergic to religion, eclectic, beautifully diverse world.

Epiphany reveals that even in his infancy, Jesus the Christ is for all humanity, not only for the chosen few. He is for the outsiders; he comes to draw people together; wise men from the East, Syrians from the north, Egyptians from the south, Romans from the west. The truth—the epiphany that can flash before us—is that Christ is shining for the Gentiles, for all the people. The Christ, the very love of God incarnate, that love cannot be confined to ethnic or national identity; it cannot be restricted by gender or claimed only by the powerful and privileged. To awaken to this light of Christ is not about being part of a certain group or being in the club, it’s not about converting to a specific set of moral codes or cultural norms. Awakening to this light, is a universal experience, whatever words or language or religious tradition (or not) we experience it through.

And everything about this story points us back to this universal principle of love and light. Love God—and if the word God is problematic to you, then if God is love, than Love is God, and you can just go with Love. And love our neighbor, love the other human beings around us. And if you really want to follow Christ, go out of your way to love the neighbors that are not like ourselves.

Seeing the light in the manger at church, or in the teen-age mothers and the homeless infants that will get the clothing that we are offering.

I might even have to try to see it in the faces of those Christians I deem crazy. Because we’re all actually created in the image of this loving God.

Let us find a light that doesn’t shine with superiority or exclusivity, but one that leads us to unexpected places, guides us to the outskirts of town, to a refugee family seeking shelter, to the Christ Child, where we come and bow down and offer ourselves, our love, our thoughts, our efforts to the nurture and care of the birth of the Light in the world.

Amen.

A New Year


Rev. Anna Woofenden
The Garden Church
1/1/17
Readings: Ecclesiastes 3:1-13 Revelation 21:1-6a

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THE YEAR AS A HOUSE
A Blessing
Think of the year
as a house:
door flung wide
in welcome,
threshold swept
and waiting,
a graced spaciousness
opening and offering itself
to you.

Let it be blessed
in every room.
Let it be hallowed
in every corner.
Let every nook
be a refuge
and every object
set to holy use.
Let it be here
that safety will rest.
Let it be here
that health will make its home.
Let it be here
that peace will show its face.
Let it be here
that love will find its way.
Here
let the weary come
let the aching come
let the lost come
let the sorrowing come.
Here
let them find their rest
and let them find their soothing
and let them find their place
and let them find their delight.
And may it be
in this house of a year
that the seasons will spin in beauty,
and may it be
in these turning days
that time will spiral with joy.
And may it be
that its rooms will fill
with ordinary grace
and light spill from every window
to welcome the stranger home.
Jan Richardson

New Year’s Day….it holds such a momentous ring to it, doesn’t it? We can put such power and pressure on New Year’s Day. It’s the time I’m finally going to start that new exercise program, or start a regular prayer practice, or budget better.

We put these high expectations on the power of those digits changing over, as if the change in the calendar somehow wipes clean all of the things that have gone before. But then, we woke up this morning and we were still the same people we were yesterday, maybe a bit more tired than usual, after staying up past our bed-time. We still have that annoying habit we want to change, we still have that debt that gives us a pit in our stomach, we still have that routine we want to do differently.

The world seems to be pretty similar to what it looked like yesterday as well—we’re still anticipating what this new year will bring, wondering at how the changes in the political leadership will shape our world. We look around with trepidation, or hope, or resolve, wondering if this new year brings forth a change in everything. But then we see that some of our neighbors still slept outdoors last night, acts of violence happened around the world even before we woke up, and while we hold hope for the new year to bring transformation and change, the world looks quite a lot like what it looked like yesterday.

In our scripture from the book of Revelation today, from the very end of the Bible, we hear these words that are reminiscent of the new year, about all thing being made new. The text reads:
“See, the home of God is among mortals. God will dwell with them as their God; they will be God’s people, and God Herself will be with them;
God will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”
And the one who was seated on the throne said, “See, I am making all things new.” Also God said, “Write this, for these words are trustworthy and true.”
Then God said to me, “It is done! I am the Alpha and the Omega, the beginning and the end.”

This is in the same passage that we invoke each week as we begin our worship together, thinking about this heavenly city, the New Jerusalem, descending on earth, this new way of being in the world, the river of the water of life, the tree of life, these images that inspire us to be cultivating this land and cultivating more peace and justice in our community and in the world.

This image of all things being made new is one that is appealing and has been used throughout Christian history in a multitude of ways. Readings of this text can lead to apocalyptic constructs about the return of Jesus and the destruction of this earth. Or the text can be taken completely symbolically, that this is something that is a myth or story with a message. These images can and have been used to dismiss the physical needs of the world, to focus only on the spiritual, or to urge on natural destruction to hasten the new heaven and new earth.

It probably won’t surprise any of you who’ve been hanging around the Garden Church for long that we have a different take on this passage and what these images and stories are calling us to.

I hear the message of this passage as something that is a little less clear cut than it being all about the destruction of this physical world or only about some spiritual realm. I hear a message that is a little more inclusive of the messiness of humanity and the power and beauty of divinity and the heavenly influence.

The vision of a new heaven and a new earth is a vision both of what the future may bring, and a vision that calls us to engage right here, right now—today—in this new year.

We need to be active and engaged in bringing this vision into reality, a vision of a new way of being is not something that is beyond our human efforts to attain. And it is also not solely a human endeavor. There is a God and force of creative and healing love in the universe that is the source of this work, and whose transformative Divine Love is reaching and pulsing through the universe, and always urging and pressing to be received and to work through us for healing and peace in the world. Engaging this vision shows up in so many ways.

This past week, I had the opportunity to meet a wise sage named Andrew, who is a pastor in the Community of Christ, my fiancé’s faith tradition. Andrew and his wife Jewel have spent their lives dedicated to the work of the church, and particularly to work of peace and justice in the world. They now live in Harvest Hills, an intentional community built in the 1970s outside of Kansas City by a dedicated group of people who wanted to experiment with what it might mean to live the peaceable kingdom in a neighborhood.

Before we had lunch together, we took the tour of the community. We walked out onto the circle, a lovely grassy area surrounded by the town houses, and down into the room where the community meets for worship. Andrew took us straight over to a banner hanging on the wall and said: “This, this is where it all starts.”

We looked up and read these words:
“And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them;” [Community of Christ Doctrine and Covenants, Section 36:2h-i]

For Andrew, a man who has dedicated his life to the work of peacemaking and ministry in many forms, this passage is a guiding principle. It tells him that there is both a hope and a vision of a future that is beyond what we see among us right now, and that it is realized by the tangible and present work of engaging each other in one heart and one mind, living in right-relations with God and each other, and doing the very real work of justice and equity that will bring our world to a place where no one is lacking in basic human needs.

As he spoke about it, I could feel the resonance in myself and in the call on my life, the work we’re doing here, the work so many people throughout the world are dedicated to, in so many ways. And the tension.

The tension between the image, the vision, the Divine narrative of making all things new, and the day-to-day reality of the world we’re living in, and the struggles and things that need to change here and now.

Some apocalyptic theories operate out of the idea of everything being washed away, taken away, people rising out of graves and disappearing from beside you. This is one way to interpret some of this imagery. But many traditions—from the Quakers to the Community of Christ, the Swedenborgians, to main-line theologians—explore what in technical theological terms is called: realized eschatology.

This new heaven, and new earth are here and now as much as they are in a future and spiritual realm. The kingdom of heaven is not something that is beyond us, or a completely different realm. It is in all the places where heavenly ways of acting and being and treating each other prevail. That the peaceable kingdom—Zion, the New Jerusalem, the Kingdom of God—these images are not simply ethereal, but tangible. They include people being fed and an end of violence and war, respect for all people, and the honoring of the many ways to engage love in the world.

This does not take away the spiritual part of it, the heavenly realm beyond the physical, and the imperative of the Divine doing this work with us. But it brings all of that into focus in the here and now around us. We are each part of doing the work of this transformation. The peaceable kingdom, the New Jerusalem comes, not all in a flash in one moment of apocalyptic time; it is the work that we are constantly called to.

And this is what it seems appropriate to focus on here, together in worship, on this New Year’s Day.

The kingdom of God is within us, between us, among us, God is here. How are we each going to engage the Divine Love with us as we step forward into this New Year?

Because yes, we were still the same people when we woke up this morning. But it also is a new day, a new start, a new moment to listen and commit to the work that God has in front of us this year. Listening to what we are each called to—individually and collectively—in this new season we are entering into.

We are still the same people, but we also are the people who have the opportunity to begin anew, to turn, turn, turn as the passage from Ecclesiastes tells us. This turning reminds me of the Greek word “metanoia” which is often translated “repent” or “repentance,” while one of its other simple messages is a “change of mind” or to turn. As we enter into this new year, we are reminded of the ever present offer from God to turn, to turn towards love and away from hate, to start anew, to turn away from that selfish habit that commandeers generous loving in a relationship, to turn towards respect and mutual care. To turn from the things that hold us back from being present to the work in the world, from believing our belovedness in God, from connecting with other people.

And so, as we close out one year and start the next, we can offer gratitude together, for all the lessons and gifts and blessings this last year gave. And we can let the rest fade a bit. The slate does not get wiped all the way clean, but we’re given a moment to pause and remember that God is in all of it, and holding all of it, and that God is always making all things new. Always offering us the opportunity to be made new. It doesn’t clear everything away, but we can always turn and receive.

The Divine Love is that Alpha and Omega, the beginning and the end and holding out the vision for each of our lives and our world that is both beyond what is right in front of us, and grounded in it. And because of this loving presence, we can walk forward with courage. The message of “do not be afraid” from the Christmas story is still here with us. Calling us forward, as we walk into this new year knowing that, Emmanuel, God is with us. Amen.

Love Is Here – Sermon for Christmas Eve

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Rev. Anna Woofenden
The Garden Church
12/24/16
Readings: Isaiah 9:2-7 and Luke 2:1-14

Listen to the Audio

When I was a child I loved Christmas. The candles, the carols, the filled stockings, and the way the presents appeared under the tree on Christmas morning, but something that I remember most vividly was this—

We had a nativity set in which the baby Jesus was it’s own piece and so at the beginning of December we’d set up the whole nativity scene, the blue back-drop with the stars embroidered onto it, the wooden stable, the magi and the shepherds, the little sheep, Mary and Joseph and the little twig manger. But then, we wouldn’t put baby Jesus in the manger. Instead, Baby Jesus would stay safely wrapped in tissue and gently stowed behind the manger, waiting for Christmas morning.

The job of baby Jesus placement was coveted, being the oldest it was my task for a number of years before others were old enough to take turns or sneak down hand-in-hand together to do the sacred task. We would tiptoe into the living room, the light of the wood stove giving a soft warm glow. Reaching our little hands behind the stable we’d pull out the Christ Child and gently place the swaddled body in the manger, ready for Christmas morning and the proclamation that, “Christ indeed is born!”

On this Christmas Eve, people gather across the globe, anticipating tomorrow. People gather with family around a dinner table, in churches with candles, around the lit tree. People gather huddled up under awnings on the street–sharing that extra holiday warmth, people alone might light a candle and mark this evening with longing. Waiting, anticipating, longing…what is it we’re longing for?

The longings, the hope of the spirit of Christmas and Christmas Eve, that reaching and looking for the Hanukah lights, the presence of the darkest day of solstice–permeate far beyond those who consider themselves people of faith, reaches across the barriers from devout, to spiritual but not religious, to the atheists or agnostics that come to church because they know how important it is to Grandma.

This spirit, these longings, these desires, are human and they are wrestled with and answered, in beautifully various ways, in different faith traditions, in many human and divine responses across the globe.

In the frame of the Christian tradition, this longing is expressed through these stories of Christ, Divine Light, being born here and walking on earth with us. Christianity has gotten itself a bad name over the centuries by making this story be a singular one, that Christ is the one and only expression of God in the world. This exclusivism has led many people to leave Christianity and the church, and I understand this. I, like many of you, am reaching for a way of faith where we don’t have to have choose one way in exclusion to other ways.

As a Christian, who strives to be rooted in my tradition, with wide-open arms and deep respect for other traditions, I can ask: How is the birth of Christ, the icon of my religious tradition, important for the world as a whole?

And more and more I believe that the answer is not that Christ is special because of his uniqueness. It’s not about Christ being the ONE way to God, instead—the story of Christ’s incarnation here on earth is powerful because of the embodiment of a universal principle, a pattern: the pattern of love incarnate.

This principle of incarnate Love, the sacred with us, is what has been practiced in faith traditions throughout time, it’s the very thing that is etched in the mountain peeks, it’s what breaks through in the darkest places, it is the Divine Love is always pressing and urging to be received, through whatever venue we can hear and feel and receive it.

In the Swedenborgian tradition, the lens through which I practice Christianity, we’re taught that the entire natural world is infused with spiritual reality, and that the Divine is always pressing and urging to be received. That the Divine come to earth, to this natural world in the body of Jesus Christ, yes, and that the Divine is infused in all things of this natural, bodily world.

God’s presence, Emmanuel God with us, is here with us. The Love, the Light, always breaking in, even here and now.

When the Gospel according to John tells of the Christmas story we hear these words:

In the beginning was the Word, and the Word was with God and the Word Was God.

Through the Word all things came into being and apart from the Word nothing came into being that has come into being.

In the Word was life,

And that life was humanity’s light—

A Light that shines in the darkness,

A Light that the darkness has never overtaken.

Then later in the passage we read: “The Word become flesh and dwelt among us; and we saw God’s glory.

What do you think when you hear this passage? What are there words and images that jump out at you? Light, darkness, word, flesh? I was talking to one of you the other day and we were remarking on the strangeness of this language, “word” becoming “flesh”? And wondering if that image is off-putting to some, as is potentially the word “incarnation.” “In-flesh”? What does that even mean?

So I went and dug back to the original Greek text of the gospels to see if that could help us out and I found that the word for flesh, sarx, is more than just this flesh of bodies. Some of the definitions we’re given are yes; body and bodily condition, but then we get earth, earthly, fellow humans, and kindred. Material reality, matter its very self.

So the Word, the Logos became flesh, sarx, and dwelt among us. The Word, the logos, divine utterance, comes and dwells among us, the Divine making itself visible here and now in the natural world.

As one of my favorite poets and theologians Madeleine L’Engle said:

“There is nothing so secular that it cannot be sacred, and that is one of the deepest messages of the Incarnation.”

The incarnation, seen in this birth of Christ, gives witness to this expansive truth–God is always trying to make love visible, and tangible, and present. Showing us in yet another way that the sacred, the Divine, the Love, is always urging and pressing to be received, never forcing itself on us, but inviting us, stirring our hearts, moving in our longings, inviting us to draw towards and be vessels of the Light. And the continued miracles pulse through our faith stories and traditions throughout time, the Divine love that is right here, right now, that Light is constantly breaking into the world.

We certainly can see this force at work in the garden around us, as plants continue to reach their roots down and leaves and flowers reaching for the sun. We see this force alive in the people who are working for good in the world, from white helmeted volunteers who are pulling people out of the rubble in Aleppo, to Annette’s open arms and big hugs to all of our neighborhood.

We see and feel this in-breaking of the Love and the Light when we look at the cozy candles or tip-toe down to the fire-lit living room on Christmas morning. And this in-breaking goes so much further than that…it goes out to the broken bodies, the battered hearts, the abused land, love is constantly pushing and urging and renewing and healing. The promise of incarnation is this pattern—that God shows up in the midst of it all, and loves, and this love is born inside each of us and calls us to love.

So this evening, as we hear the stories of Christ’s birth read, as we sing familiar Christmas hymns, look for the pattern of love breaking through, listen to the story with an ear for the sacred in the ordinary, God’s messengers coming to grubby shepherds and humble sheep. Divinity coming into the world as a vulnerable baby, light coming into the darkest places. And as we go out from here, and into whatever the evening, tomorrow, this New Year brings, look for the Light breaking through, be part of the Love breaking though, keep your eyes and hearts and minds open, because that universal pattern of incarnation is here, the Source of Love and Light expansive, and the immediacy of the sacred pervasive. Emmanuel, God is with us.

Amen.

Revolutionary Love

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Rev. Anna Woofenden
The Garden Church
December 4, 2016
Scripture: Isaiah 11:1-10
11:1 & Matthew 3:1-12

Listen to the Audio

 
First Coming
He did not wait till the world was ready,

till men and nations were at peace.

He came when the Heavens were unsteady,

and prisoners cried out for release.
He did not wait for the perfect time.

He came when the need was deep and great.

He dined with sinners in all their grime,
turned water into wine.
He did not wait till hearts were pure.
In joy he came 
to a tarnished world of sin and doubt.

To a world like ours, of anguished shame

he came, and his Light would not go out.
He came to a world which did not mesh,
to heal its tangles, shield its scorn.

In the mystery of the Word made Flesh

the Maker of the stars was born.
We cannot wait till the world is sane

to raise our songs with joyful voice,

for to share our grief, to touch our pain,

He came with Love: Rejoice! Rejoice!
Madeleine L’Engle

(Christ) did not wait till the world was ready,
till (people) and nations were at peace.
He came when the Heavens were unsteady,
and prisoners cried out for release.
He did not wait for the perfect time.
He came when the need was deep and great.

We come together today, here on this Sunday of Advent, this time of waiting, this time of preparation. We have lit the Advent Candle of Love and perhaps we feel like that’s exactly what we need, what we are longing for. For something beyond whatever the chaos we may feel in our own lives, in the world around us.

We reach for and long for that Love we talk about that overcomes fear, that Light that shines in the darkness and is not overcome. Maybe we long for what we might hope Advent can be, a peaceful time set apart, some twinkling candles, and re-lived childhood memories.

And then we get this passage. “Repent!” “Prepare the way!” “Make paths straight!”

We can read this and superimpose our own ideas of God and the Light and our own criteria for what it takes for it to come. “Prepare the way!” That must mean I need to have my house clean, all the gifts bought and wrapped, my finances in order, my inner-life in pristine condition. Probably in order for God to show up, I need to pray for long periods of time, every day, not make any questionable moral decisions, and never question or doubt. Probably if we were really doing good Advent preparation, we need to have everything in order, and have it all figured out—right?!

But no, this is not the Advent we find in the gospel, this is not the Advent we need today. The Advent we find comes into the middle of dark and messy, into a world that was engulfed in fear and chaos. Emmanuel, “God with us,” entered into a time in history when things where dark and grim, where fear and uncertainty ran rampant, and when people were crying out for another way.

John comes in from the wilderness and calls for repentance, calls to prepare a way for the Lord. This may seem counter to what we picture the preparation for Christ ought to be, but maybe John might be answering the question of “what are you waiting for?” more than he is trying to scare people into submission like a loud street preacher. At the very least, I think he’s showing us where our values are, and what it is that we actually need.

As my friend Alex pointed out, John shows up in the aftermath of Jesus’ birth, and the aftermath of Herod’s slaughter of hundreds of children. He shows up to people who are hurting and grieving that the empire had just murdered their babies. He shows up in the midst of the shrieking of Rachel and all the mothers whose children were taken from them.

But he also shows up right after the hope of the whole world has just been born. He shows up when God came into our world. And he comes out of the wilderness to talk about that hope. John came to proclaim a hope to people who were oppressed, proclaiming the kingdom of God over the kingdom of the empire. Offering the possibility that there is something more than capitalism, and that security in physical things won’t save us.

And Emanuel, God with us, comes to us in the middle of all the uncertainty and through Christ’s very presence—vulnerable in infant flesh—and opens up another way. With God with us, lions and sheep will lie down together. With God with us, and we’ll be able to sit across from that relative at the Christmas dinner table and find humanity beyond our differences. With God with us we will find that actually the kingdom of God—the love, the hope—is bigger and stronger and more pervasive and more immediately present than any of the chaos and fear. In fact, it is right here, God with us. Love with us.
God comes in the middle of dark and messy.

Jesus took bread and broke it, and the crumbs cascaded to the floor.

God comes in and amongst the mundane, the normal, the sacred.

God doesn’t wait until things are all cleaned up to come in. She doesn’t wait until we have everything in our lives perfectly in order to bring us some burst of joy, a flash of Light. No, God’s love and presence does not require an absence of the messy, it requires an openness to noticing and embracing the Love and Light. Prepare the way, repent, open up, clear out, turn, embrace the love.

My love, David, and I got engaged this past week, and we are so joyfully happy. This is something we have both been waiting for and praying for many many years—to find that partner to walk through life with. We had three days after our engagement in a total love bubble. I didn’t read the news, I didn’t worry about the church bank account, I didn’t look at the to-do lists. I only read the congratulatory comments on our announcement post on Facebook, and ignored all the political posts,

I even told people that we weren’t going to start trying to decide the wedding date until Monday because that scheduling felt stressful, and I wanted to bask in that deep and pure place of love and celebration.

On Monday, we began to re-enter the regular world life, and work, and the full email boxes, and work needs, and trying to find a wedding date that worked for everyone, and looking at the news again and wondering at the darkness and chaos and hate, and on top of it all, sneezing and coughing from a cold.

And I felt the love bubble beginning to fade. It was so tempting to just slide all the way away from it and to go the lowest common denominator of stress and worry and fear. I could feel myself succumbing to the chaos and the darkness…

But then, that idea of revolutionary gratitude caught up with me from a few weeks ago and the phrase “revolutionary love” crossed my path and a new image was offered me. I don’t need to “come down” from my love bubble high, and wallow in the chaos and fear. I need to hold strong to that incredible love, because that is the stuff of life. I need to expand that love bubble out and over the pain and the lists and the questions and fear.

Because love, in all its forms, is the thing that heals, and transforms, and comforts, and propels us forward. It was love that John was preparing the way for; it’s love that came into the world, Emmanuel, God with us. It’s love that we each need to claim and live and be in and with, here today.

Love is actually our greatest protest against empire and chaos and fear. And sometimes our work is to focus in on the simple things. The day-to-day acts of love that we keep showing up to. My friend Sara is planting bulbs. Our dear friend and new mom Tania is posting baby pictures. I’m determined not to lose the joy of the engagement glow. These are not things separate from the world, we’re not living apart and oblivious to the world around us, no—we’re defiantly claiming the power of love, here with us.

Jesus came into a dark world. And he came in innocence. Simply. As a baby. Revolutionary love is in the simple things, the innocence, and the vulnerable. Revolutionary love keeps its eyes open, to those who are vulnerable. Love stands together. Revolutionary love stands with the water protectors at Standing Rock. Revolutionary love gently cares for a partner as they support an aging parent. Revolutionary love goes across the street and checks on a neighbor. Revolutionary love shows up. And digs in. And embraces the love.

My friend and colleague Diana Butler Bass shared this story on Facebook on Friday, and I asked her if I could share it with you to close this message today.

She writes:
“I’m in a hotel this morning in Florida where some sort of conservative conference is being held. At breakfast, four older white men were at the table next to me. One was a media activist-pundit (who I think I recognized). They were talking VERY loudly, bragging about how they have “total power,” and how they are going to destroy everything President Obama did, how easy it is to manipulate people to get them to vote for them, and how they planned on taking over every single county government in the state of Florida.

There was a young African-American woman waiting on them. She did her job with thoroughness and kindness. As I watched, they spoke of disgusting racist things in front of her—and seemed to think she was invisible. And the more they bellowed their retrograde views, her body actually recoiled as she tried to serve them.

I was VERY angry. VERY ANGRY.

When she came over to my table, I told her that those guys might be white and I might be white but I thought they were assholes and that I wasn’t on board with their plan, how sorry I am about what happened. I told her that I wanted to go over to their table and slap them upside the head. She laughed.

She said, “You know, one day all this hate will finally die out. It doesn’t bring life. It cannot survive the long term.” I said, “I kind of hoped it might die before I do.” She said, “Well, that’s probably a bit too soon! But I have hope. Hate has no life of its own. Another generation or two. It will die.”

And she went on, “And meanwhile, we work for our communities. We love our families, care for our neighbors, celebrate life. And them?” She gazed over to the table with a mixture of resignation and pain. “They are the last of a dying world.”

As she spoke to me, her back straightened, her eyes glowed, passion filled her voice. And finally she said, “It is really nice, however, that a white lady like you noticed how awful they are. Thank you. We all need to pay attention and do our part.”

Dear ones, we all need to pay attention and do our part. Advent is a time of preparation, and waiting yes, and it’s a time of paying attention. It’s a time of being vulnerable and then standing up to do our part. Care for each other. Love our loved ones. Stand with the vulnerable. Celebrate life. Love with revolutionary love.

(Christ) came to a world which did not mesh,
to heal its tangles, shield its scorn.
In the mystery of the Word made Flesh
the Maker of the stars was born.
We cannot wait till the world is sane
to raise our songs with joyful voice,
for to share our grief, to touch our pain,
He came with Love: Rejoice! Rejoice!

Revolutionary Gratitude

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11.20.16 The Garden Church
Rev. Anna Woofenden
Scripture: Jeremiah 23:1-6 and Luke 1:68-79

Messenger
by Mary Oliver

My work is loving the world.
Here the sunflowers, there the hummingbird—
equal seekers of sweetness.
Here the quickening yeast; there the blue plums.
Here the clam deep in the speckled sand.

Are my boots old? Is my coat torn?
Am I no longer young, and still not half-perfect? Let me
keep my mind on what matters,
which is my work,

which is mostly standing still and learning to be
astonished.
The phoebe, the delphinium.
The sheep in the pasture, and the pasture.
Which is mostly rejoicing, since all the ingredients are here,

which is gratitude, to be given a mind and a heart
and these body-clothes,
a mouth with which to give shouts of joy
to the moth and the wren, to the sleepy dug-up clam,
telling them all, over and over, how it is
that we live forever.

Fifth-century monk Nilus of Ancyra wrote, “We should remain within the limits imposed by our basic needs and strive with all our power not to exceed them. For once we are carried a little beyond these limits in our desire for the pleasures of life, there is no criterion by which to check our onward movement, since no bounds can be set to which exceeds the necessary.”

I think what he was really talking about here was Facebook ads. My nemesis. Here I am, just innocently trying to distract myself from the sermon I am trying to write with “just a quick scroll through the Facebook feed” when what do I see but this beautiful burgundy sweater, long and flowing, with these beautiful little knit patterns in it. “Ooo, I like that!” I think, and then I have to click on it, and start looking through the website… “That looks beautiful!” “And that.” “I need more winter sweaters.” “I don’t have something like that.”

I almost start to put something in the cart, when I remember. I’m supposed to be writing a sermon on revolutionary gratitude. I’m supposed to be articulating the ideas that have been present with me all week about how I believe gratitude can actually be the antidote to excessive consumerism, greed, and discontent. How I believe that taking on gratitude as a spiritual practice can actually change how we engage the world and change the world.

So I stopped. And went back to my Word document. And wrote this paragraph. And then I went to my bedroom and started folding laundry. And specifically noting all the sweaters I have. Not quite exactly that maroon flowery one, but plenty. And even one that IS maroon, and is pretty flowery. And they are warm and they are nice. And so I said, “Thank you for them.” And then I started to think about my friends and neighbors who don’t have sweaters. Or closets to put them in. And then I started making a pile, a stack of sweaters that I could pass on to others.

This time of Thanksgiving gives us the opportunity to explore gratitude, and explore the words we use and the attitudes we have as we look at our own expressions of gratitude, and commit or recommit to a practice of gratitude.

Because we see, when we actively practice gratitude, things change in us, and around us. Our very orientation to the world—how we see people and situations—changes. I’m even told that our brain chemistry changes. As we actively practice a life of gratitude, we start to notice things differently; we connect with people and the world with more attentive and useful eyes.

Practicing gratitude actually replaces the “I want, I want, I want,” with, “I am grateful, I have enough.”

And then what if we made it a personal habit to replace anger and resentment with gratitude? Or replace disappointment and grumpiness with gratitude?

This week I had an interaction with a loved one and a conflict came up. Later that evening I was texting with a friend and sorting through my reactions and realizing why my buttons had been pushed. As my heart softened I found myself texting, “I am so grateful to have a person I love with whom I can work through these kinds of conflicts with.” The next day when the loved one and I had a further conversation, the whole tone had shifted. As we listened deeply, I found myself no longer wrapped up in getting my own specific needs fulfilled, but instead trying to understand my loved one and see how I could care for them, as a response to my gratitude for being in relationship together and be able to care for one another.

The practice of gratitude takes us out beyond ourselves, to look around at others and show us how to care for one another.

Every week at the Garden Church, right before we share together in our Community Meal, we sing our blessing song:

There is enough, there is enough, there is enough, enough and some to share.

My friend Kerri Meyer wrote this song and I asked her why she wrote it and she told me this: “I wrote ‘There is Enough’ out of my heart’s response to reading the works of Wendell Berry and out of my own craving for a theology of abundance. These are the words of Creation, of Elijah visiting the woman, of the loaves and fishes, of the community of Acts, and I think of the Kingdom of God.

I want to be generous, so I have to believe these words. I want to be able to receive generosity, so I have to believe these words. ‘There is enough and some to share’ is the opposite of what the idol of capitalism demands we believe. It’s the motto of another possible world.”

There is enough, gratitude for what is—it’s the motto of another possible world. It’s that kingdom of heaven. It’s that promise of the light to those who sit in darkness—the guidance of our feet in the way of peace.

In this possibility of another world, we don’t think of ourselves first and put all of our energy and resources into amassing wealth and fulfilling our own desires. Yes, we take care of our bodies and our minds, an essential foundation, and as we do, we practice gratitude.

Emanuel Swedenborg reminds us that yes,
“We need to provide food and clothing for our bodies. This is a first and primary goal. But we do this so that we may have sound minds in sound bodies. We need to provide food for the mind as well, such things as relate to intelligence and wisdom, so that our minds may be in a state to serve God. If we do these things, we provide for our own good to eternity. We must provide for ourselves, yet not for ourselves.”

Practicing gratitude does not take away the reality that every one of us needs basic care for our bodies and our minds. Practicing gratitude in fact, reminds all of us that we are responsible to and for each other to have those foundational needs met.

And as we practice gratitude, we find ourselves looking outward from our own fear and scarcity. We can begin to look out to the world around us and see the needs of others—see how we are all connected and intertwined with each other.

And we can see that God is always breaking through the cracks and raising us up, like that righteous branch, raising us up together, intertwined with each other.

The kingdom of heaven, that possibility of another world, is among us, and with us, and we have to work for where it is not. Because every human being created belongs to God and we belong to each other. And as God provides for us collectively, there always is enough—enough and some to share.

Jesus’ act in the paschal mystery was thanksgiving: Eucharist. Which literally means “thanksgiving.” When Jesus gathered his friends and followers around that table in the upper room, he took bread blessed it and broke it and gave thanks. And he took the cup and poured it and blessed and offered thanksgiving and passed it. And then said, “Do this in remembrance of me.”

Revolutionary gratitude isn’t the gratitude one practices or offers alone, but what one does with others. We can both remind each other of the power of gratitude and be lifted up, be fed when we share the Eucharist, the thanksgiving, together.

And so now, I want to invite us into a time of thanksgiving, of doing the spiritual practice of gratitude right here, right now together. Because what better way to start a habit than right here, right now?

Turn to your neighbor and take turns, back and forth, naming what you are grateful for. And we’re going to do this for a few minutes. Long enough that at some point you’re going to have to pause and really think about it for a moment. You might have to start looking past the obvious things and start finding gratitude in “the conflict I had with my loved one” or the struggle I’m having to keep showing up.

As you share, notice how your own experience of your life and things around you shift. And at the end, you’ll have an opportunity to share a bit with other neighbors around you about what the practice of gratitude felt like.

So this is a practice.

And when we are in this spiritual practice, and we all fall and get up again multiple times a day, we might notice that good is being brought out of the difficult things. We might notice that we stopped long enough to engage another person, and something beautiful came out of the connection. We might have a difficult situation come up in our lives, and rather than being sure that it’s all helpless, we might open up to there being redemption in it, through the neighbor who shows up to help change the tire, to the emotional muscles that are stretched and exercised when we’re dealing with an illness or the illness of a loved one.

Having a practice of gratitude doesn’t mean that suddenly our lives are all peachy and we never have hard days. And having a practice of gratitude doesn’t mean we don’t pay attention to the pain and brokenness in the world.

No, I think having a practice of gratitude is having a practice of paying attention…paying attention to where love is breaking through, paying attention to where we are called to see differently, to be instruments of compassion, to be curious and to be the vessels by which God infuses more love into the world.

Edwin Arlington Robinson said, “There are two kinds of gratitude: The sudden kind we feel for what we take; the larger kind we feel for what we give.”

When we take on gratitude as a spiritual practice, we will see our own lives differently, we’ll see the gifts and how we’re being taken care of, in little ways and big. We’ll pause and notice the colors in the sky, the rich flavors of the food in our mouths and the light in each other’s eyes.

When we take on gratitude as a spiritual practice, we see the people around us differently, we see how we might have not noticed privilege and inequality that we’d been taking for granted, we’ll see the people in front of us, not as other or different, but as fellow-human-beings, all on the path together, hungry for some more love and compassion in the world.

When we take on gratitude as a spiritual practice, we see the world differently. We see the world not as a place to fear or shirk from, but as a precious human family, with it’s deeply broken and cracked places, and always with flowers urging and pushing to grow out of the cracks.

When we take on gratitude as a spiritual practice, we may just find that we are noticing more, noticing the goodness, and noticing where we can be bearers of that goodness, compassion, and light.

When we take on gratitude as a spiritual practice, we see that by the tender mercy, dawn will break. And we will say thank you. Amen.