Sermons

Sermon: Monday, April 30, 2018: Texts for the 5th Sunday after Easter

Text: Acts 8:26-40

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Pastor Erik with the (future) Rev. Leah Fowler doing street outreach in his signature summer clerical shirt that earned him the nickname “Baby Blue Priest.”

I spent the summer after my first year of seminary doing street outreach with runaway, homeless, and street-dependent youth in Atlanta in neighborhoods like Little Five Points, Midtown, the Old Fourth Ward, and downtown; but this phone call that I got on my very first cell phone (a flip phone) from an anxious mother didn’t come until the summer was over and I was back in school the fall of my middler year. I was walking back to my car after a morning of classes when the phone rang. Those were the days when I still picked up for unknown numbers. I answered expecting it to be someone from school, instead it was a woman who immediately asked who I was.

I told her my name, Erik, and wondered if she might have the wrong number. She said she’d gotten this number off a business card she found in her son’s bedroom. The card had my name and phone number and the name of my summer project, “Street Chaplains.” She wanted to know what it meant, street chaplain, and what I’d been speaking to her son about. I wish I could have taken a page from the recently terminated Congressional chaplain and replied, “hospital chaplains pray about health. Congressional chaplains pray about Congress. Street chaplains pray about the streets.”

But, the truth was, I had no idea what I’d said to her son. I’d spoken to hundreds of people over the course of the summer. I’d trained a handful of my classmates in the basics of safe, ethical outreach, work I’d done before going to seminary. Together we’d gone out in pairs, day after hot summer day, talking to every young person we found. We’d ask them if they had a safe place to sleep, or if they knew someone who didn’t. We handed out these business cards dozens of times every hour, and every once in a while we got to have a meaningful conversation with a young person experiencing homelessness. I didn’t always get people’s names, and I rarely remembered the ones I did get. So I really had no way of connecting this caller with a memory of her child.

The easier thing to do would have been to explain all this quickly and get off the phone. The summer was over, after all. The project was finished, the final report written and turned in. The subject of this conversation was in my past. To reopen the topic would be to make space for a detour on my way to the day I’d planned for myself. Except this woman had my number, and I still had the phone and this call.

I could hear something in her voice, a question she wanted to ask and an answer she didn’t want to hear. So I asked if her child was alright. She said, “I think he’s gay,” and I could tell from her voice that this thought brought her no joy. 

I remember wondering what my duty was in that moment. Did she deserve to know that she was speaking to a gay man? Should I make that clear so that she could decide how much she wanted to say, or not to say? But I didn’t. Instead I told her that I’d met lots of LGBTQIA+ (well, I probably said “gay and lesbian”) kids out on the streets, kids who’d run away from home or been kicked out. Youth who’d been humiliated. Youth who’d been denied justice. Youth led to the slaughter. I didn’t say that last part, that’s from the scroll of the prophet Isaiah. And, because the business card said “chaplain” on it, she felt free to ask me; more than that, she wanted to know what I thought the bible had to say on the topic of gay and lesbian people (though I’m sure she said “homosexuals”). So, like Philip, I was invited to help interpret scripture.

graffitti artI do remember one of the people I met that summer. I’d been outreaching in the Little Five points neighborhood on a scorching hot day. I was wearing cargo shorts, a baby blue short-sleeved clerical shirt and collar, and carrying an over the shoulder bag in which I’d packed business cards, bottles of water, a social services referral guide, condoms, etc. and I’d just purchased a soft serve ice cream cone to cool me down. Then I spotted this boy, almost a young man, no more than seventeen. He was tall, thin, white, all angles. I made it a practice to talk to anyone who looked twenty or younger, but he’d seen me scoping him out and he spoke first. Spinning on his heel to confront me at a stoplight that had just turned red, he unleashed the kind of fierce fury that’s hard for anyone over twenty to sustain. He came at me hard.

“What are you looking at, preacher man?” I told him my name, explained what I was doing, and asked if he had a safe place to sleep. “People like you are the reason I don’t. ‘Hate the sin, love the sinner.’ That’s what the priest told my parents. So Dad showed me ‘tough love’ by kicking me out and telling me not to come home until I’d manned up. So excuse me if I don’t give a shit.”  By now the ice cream had melted and was dripping down over my fist, but I couldn’t find anything useful to say. The boy just kept going, delivering his final blow, “Is your church ready for this homosexual?” My next words were pathetic and inadequate to the wounds this child had just revealed. I’ve never forgotten him, or his question.

As for this mother waiting on the phone for me to speak, I honestly don’t remember what I said next. I just know that the passages I might have quoted and the interpretations I would have given were not what she was expecting. I likely told the story from Acts 10 in which Cornelius calls for Peter, who then has the vision of the sheet being lowered from heaven, filled with unclean animals, and the divine voice that challenges Peter’s received theology and established practice, saying “What God has called clean, you must not call profane.” (Acts 10:15) Or maybe I quoted Romans 8:38, “For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”

We spoke for fifteen minutes, twenty at the most. When it was over, she didn’t ask to meet me or request to be baptized. I wouldn’t even say she left the conversation rejoicing over the good news I’d shared. All I know is that, like Philip and the Ethiopian eunuch, I never heard from her again.

In the book of Acts, the Samaritan mission (under the leadership of Philip, whose saint day is observed tomorrow) signals the beginning of the spread of the gospel beyond the boundaries of traditional Judaism. For that reason, this story has served as an entry point for a number of communities that have historically been marginalized by the kinds of Christianity practiced by the dominant culture. When the Rev. Dr. Otis Moss came here to preach last fall, to kick off our commemoration of the 500th anniversary of the Reformation, this was the passage he selected for preaching, reminding us that this African figure has been misrepresented and aspects of his history and identity erased down through the centuries; the presumption that he was an outsider on the basis of his African identity a willful forgetfulness that Israelite religion had made its way to Africa as far back as King Solomon and the Queen of Sheba and that this Ethiopian eunuch is not identified in the text as a Gentile God-fearer, but simply as one “who had come to Jerusalem to worship.” He could just as easily have been a Jew attempting to worship at the temple. The very fact that later audiences, that White audiences, felt the need to imagine him as an outsider on the basis of his national identity, with its roots in Africa, speaks to modern racial ideas and not the worldview of the scripture itself.

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The Rev. Dr. James Cone (1936-2018)

This morning I can’t help but think that these insights owe a great debt to one of the most powerful theological voices of our generation, who died over the weekend. The Rev. Dr. James Cone, author of books that shaped a generation of teachers and leaders in the church and in society: Black Theology and Black Power, God of the Oppressed, The Cross and the Lynching Tree; teacher and mentor and guide. A man whose work reflected a holy anger at the disenfranchisement of black lives and disfigurement of black bodies, but will also be remembered for the warmth of his smile and the joy in his laughter. A fully human being, who we can imagine might have heard the desperation in the Ethiopian eunuch’s voice when he read aloud, “Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth” and then asked, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” Because, at this point in the story, the Ethiopian eunuch does not know about Jesus, so we can only assume that he hears something in this account from Isaiah that reminds him of his own suffering, which reminds us of our own suffering, which is why this figure has remained central to the theological imaginations of all who suffer and therefore to liberation theology as well. I imagine Dr. Cone stepping into that chariot with Philip and the eunuch and teaching us once again that,

Either God is identified with the oppressed to the point that their experience becomes God’s experience, or God is a God of racism … The blackness of God means that God has made the oppressed condition God’s own condition. This is the essence of the biblical revelation. By electing Israelite slaves as the people of God and by becoming the Oppressed One in Jesus Christ, the human race is made to understand that God is known where human beings experience humiliation and suffering … Liberation is not an afterthought, but the very essence of divine activity. (A Black Theology of Liberation, pp. 63-64)

What lesbian and gay, bi and trans, queer and intersex, non-binary folk and anyone else whose sexual or gender identity is not normalized by culture have seen in the Ethiopian eunuch is one who would have been excluded from the temple, Jewish or not, on the basis of his sexual or gender identity. As a castrated man, he was not allowed access to the temple under Deuteronomic law, he was a gender outlaw, scarred and defective, impure and subject to stereotypes. But the prophet Isaiah announces that God will “recover the remnant that is left of my people … from Ethiopia” (Isa. 11:11) and that “eunuchs who keep [the] sabbath” will be welcomed home and will receive “a name better than sons and daughters.” (Isa. 56:4-5) What is at stake for the Ethiopian eunuch, and for many queer exegetes, is not the authority of scripture but its interpretation. Is God the one who authorizes the exclusion from the temple, or the one who gathers the remnant and welcomes the despised and the rejected home? That is the kind of question that requires a guide, an exegete, a theologian. That is the kind of question that, depending how it’s answered, can either end a life or save one.

Black liberation theology set the table for the ever-expanding host of liberation theologies that have followed. My ability to find myself in this text owes a debt of gratitude to the work of James Cone and others who have helped me to know at the core of my being that at the very place where the world turns its back on me, God is with me, God is for me, God is on my side because God sides with the oppressed. And that, likewise, at any place where I would use the name of God to contribute to or continue the oppression of others, that is not true Christianity. It is White Christianity, it is straight Christianity, it is middle-class Christianity, it is respectability-politics Christianity, it is colonial Christianity, and therefore it is not Christianity. You and I, who have been baptized, have drowned to those lies. We rise from these waters as the children of God and joint heirs with Christ of a freedom that cannot be taken away from us. We are fully human. We are alive.

As we prepare to take our leave of one another near the end of another rich, full and difficult school year, pay attention to those who share the road with you. Listen for the phone call that threatens to take you off the path you’d set for yourself. Be prepared to give an account of the faith that is in you, in you, knowing that the right word at the right time can save a life. 

Good theology saves lives.

Amen.

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Sermons

Sermon: Sunday, April 22, 2018: Fourth Sunday in Easter

The following sermon was preached at Redeemer Lutheran Church in Hinsdale, IL in connection with their “Renewing Redeemer” capital campaign.

Texts: Acts 4:5-12  +  Psalm 23  +  1 John 3:16-24  +  John 10:11-18

Grace and peace be with you in the name of God’s beloved, Jesus the Christ, risen from the dead. Alleluia!

I am so happy to be with you this morning as we continue to worship in the joy of the Easter season, to rejoice in God’s power to bring new life to people and places left for dead. In my call as Pastor to the Community and Director of Worship at the Lutheran School of Theology at Chicago I am given opportunities to proclaim this divine reality on a daily basis, especially right about how as our students wonder how they will ever get through to the end of the semester (which ends in three weeks) alive.

So, before I really begin and on behalf of not only LSTC but also the wider church, let me also thank you for your partnership in the ministry we share of preparing a new generation of rostered leaders for church and society. You have been a training ground for former students like Pastor Marcus Lohrmann who, along with his wife the Rev. Bekki Lohrmann, now serves the church at Holden Village in Washington state. In this way we are reminded that we are all connected to each other, we abide with one another, in ways we cannot always see and do not always remember.

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When Pastor Katie invited me to preach this morning, it was with the “Renewing Redeemer” capital campaign in mind, and specifically to encourage you as you “imagine Renewing Redeemer for those in need.” She shared with me the good work you have been doing in partnership with DuPage PADS, and let me know that one of the goals of the capital campaign was to modernize your facilities so that you can more hospitably host people and families experiencing homelessness. I was so glad to hear that as, before entering seminary, I’d worked with runaway, homeless, and street-dependent youth in Minneapolis, Atlanta, and in a number of cities along the eastern seaboard as an outreach counselor and community organizer. In fact, one of the things that drove me to seminary nearly twenty years ago was my concern that the church was too absent in the lives of youth and families who did not conform to the culture and customs that govern most of our congregations. I wanted to know what the church had to say to those who were living with their backs to the wall — more than that, I wanted to know how what the church said was connected to what the church was willing to do.

37330027166_e95151188b_kThis is why I am so glad to know that part of your capital campaign is directed toward upgrades to — of all things — your restroom facilities. No joke! As someone who has spent time with homeless kids on the street, I can say from first hand experience how important accessible bathrooms are! Not just accessible in the sense of being accessible to people of different physical abilities (though that is obviously important) or accessible in the sense of being open to the public (though that is also critical), but accessible in the sense of being constructed, maintained, and operated in such a way that it is clear that not only the basic needs but also the basic dignity of the people who will use these facilities has been considered.

GCFD_WrapperPrior to my current call to the seminary in Hyde Park, I served as the pastor with St. Luke’s Lutheran Church of Logan Square on Chicago’s north side. The building we occupied for most of my time there was a massive, neo-Gothic cathedral style edifice built in phases between 1900 and 1954. In its prime, it was home to hundreds of families and daily programming. By the time I arrived in 2006 it had dwindled considerably after the neighborhood fell on hard times. Still, the stalwart members of St. Luke’s continued to love and serve their neighbors, mainly through the ministry of Elijah’s Pantry, a hunger ministry carried out in conjunction with the Greater Chicago Food Depository. Twice a week, every week, hundreds of hungry people would come through our doors for groceries they relied on to feed their families. Some were taking these groceries home to cook. Others had no homes, and were taking them to the squats where they slept under the interstate or the alleys where they spent their days.

1000255126-showers_01This meant that our bathrooms were not only bathrooms, they were make-shift showers and places for people to rinse out their underwear and their socks. It also meant that we went through toilet paper at an alarmingly fast rate. So fast that it seemed obvious to anyone paying attention that rolls of toilet paper were being taken by our guests. Understandably, this was frustrating to the pantry volunteers who didn’t enjoy being called into the bathroom every hour to replace the toilet paper. Which meant that I, also, heard more about toilet paper and toilets that I’d ever cared to — which might also be how you’re feeling right about now. If so, I understand, but bear with me.

One day, after being approached by a volunteer yet again with complaints about missing toilet paper, I finally snapped. In a moment of frustration I climbed up on my soap box and said something to the effect of,

“I am so sick of hearing about toilet paper! I don’t ever need to hear another conversation about the state of our bathrooms. As long as I’ve been here, people have been complaining to me about the embarrassing state of our bathrooms. Lots of people use our bathrooms. Lots of homeless and hungry people use our bathrooms. People take baths in our sinks. People steal our toilet paper. What am I supposed to do about that? Honestly, if money is so tight that people are choosing between buying food and buying toilet paper, I hope they’re buying the food. I can’t get mad at someone for doing what they have to do to make sure they can clean up after themselves! What can I say? I am no toilet expert. The Bible doesn’t have lots of practical advice to offer about toilets, so your idea is as good as mine.”

This, however, was not the end of it. In an effort to have a better answer than the one that had spilled out to this volunteer, I ended up doing a little research in preparation for a sermon on the topic of toilets which, to this day, remains one of the most read and shared of all the sermons I’ve posted online. Go figure.

That’s how I came across an essay entitled, “Learning from the Loo,” in which American sociologist Harvey Molotch writes,

“Whatever the setting or scale of the problem, we have in the toilet an instrument and institution that both reflects how people and societies operate and also reinforces the existing pattern. Precisely because the toilet operates somewhat in hiding, those who plan, manage, and control its use often act on their own, without a public to which they must provide detailed and explicit accounts of what they are doing. The toilet thus operates irresponsibly. Compared to other artifacts, arrangements, and patterns of usage, it thus resists change — however unjust, damaging, or inefficient things may be.”

To speak plainly, this means that the condition of our restrooms both means something and does something. What it means is related to difference and how we view people whose life circumstances are different from our own. The accommodations we expect for ourselves as opposed to the ones we make available to others. What it does is actually maintain and reinforce our prejudices about those differences. The person who has to use public restrooms because they don’t have access to any others isn’t invited into a meditation on class, poverty, and human dignity. They are experiencing classism, power and indignity. Whether that is what we intend or not is beside the point.

This is why it’s actually quite important that you have given careful thought to the facilities you currently provide to guests who come to Redeemer through the PADS ministry, and even more important that you are imagining the difference it will make once you have made the necessary improvements so that these guests — who are actually more than guests, who in fact are fellow bearers of the image of God, and our siblings in the wider human family — can experience within these walls, the house of God, the kind of homecoming and hospitality they both desperately need and ought to expect.

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At the seminary right now, we are in the process of establishing a new partnership with Chicago Cares, an organization you may know works to support people across the Chicagoland area looking to make a difference in the lives of their neighbors through the act of volunteering. As I met last week with their Chief Program Officer, Ellen Ray, she shared something that seems relevant to what we’re talking about this morning. She said, “often people get involved in volunteering because they want to make a measurable impact. But after they’ve served a few times at a food pantry, or a homeless shelter, or an after-school program, they start to ask why so many are hungry, or homeless, or unattended. They begin to move from charity to advocacy.”

In the well-known passage from John in which Jesus names himself the good shepherd, he draws a distinction between the shepherd and the hired hand. The hired hand, whose relationship to the sheep is transactional instead of personal, cannot be counted upon when real danger comes creeping around the flock. The shepherd however, the one who knows each sheep by name, lays down their life for the sheep.

Here is my hope and prayer for you, Redeemer: that this capital campaign does all that you hope it will, and more. That in making the necessary and overdue improvements to your facility for the sake of your ministry with and among your neighbors in need, you will deepen your capacity for ministry that is more than transactional, but is truly relational. That in making the improvements you desire for this house of God, you will create a home in which those who are homeless experience a sense of the spaciousness and hospitality the world too often denies them. That you will find yourself drawn ever more deeply into one another’s lives, in truth and in action, which is simply another way of saying in love.

With thanks for your ministry, and all the ministry that is to come.

Amen.

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Sermons

Sermon: Sunday, January 29, 2012: Fourth Sunday after Epiphany

Texts:  Deuteronomy 18:15-20  •   Psalm 111  •   1 Corinthians 8:1-13  •   Mark 1:21-28

Toilet-PaperI have climbed up into the pulpit this morning to preach on a topic that is near and dear to many of us, and that subject is toilet paper and the church. This is an indelicate conversation, so I will try and keep it light. You may find yourself inclined to giggle, or perhaps even laugh out loud. I encourage you to do so. It will most likely be a long time before I preach about toilets again, so you should try and make the most of it.

I was having coffee with Lynda Deacon yesterday, and I found myself holding forth with a rant that went something like this,

“I am so sick of hearing about toilet paper! I don’t ever need to hear another conversation about the state of our bathrooms. As long as I’ve been here, people have been complaining to me about the embarrassing state of our bathrooms. Lots of people use our bathrooms. Lots of homeless and hungry people use our bathrooms. People take baths in our sinks. People steal our toilet paper. What am I supposed to do about that? Honestly, if money is so tight that people are choosing between buying food and buying toilet paper, I hope they’re buying the food. I can’t get mad at someone for doing what they have to do to make sure they can clean up after themselves! What can I say? I am no toilet expert. The Bible doesn’t have lots of practical advice to offer about toilets, so your idea is as good as mine.”

If you’re not already aware, the subject of toilet paper and the church comes up a lot at St. Luke’s. So, let’s go over the logistics. St. Luke’s has four restrooms. The two largest and most public of our bathrooms are on the ground floor of the parish hall, at the bottom of the stairs. These bathrooms are gendered – the men’s room containing two standing urinals and two private toilet seats, the women’s room containing three private toilet seats. There are also two unisex, single-occupant bathrooms on the second floor of the parish hall – one just outside the church office, and the other just off the formal lounge and the yoga studio. None of our bathrooms can be accessed without negotiating at least one flight of stairs, and none of them are set up to accommodate people with mobility impairments of any kind. Just saying.

In the introduction to her 2008 New York Times bestseller, The Big Necessity: The Unmentionable World of Human Waste and Why It Matters, author Rose George shares a story about bathrooms that can, perhaps, help us break the seal on this taboo topic. She writes,

I need the bathroom. I assume there is one, though I’m at a spartan restaurant in the Ivory Coast, in a small town filled with refugees from next-door Liberia, where water comes in buckets and you can buy towels secondhand. The waiter, a young Liberian man, only nods when I ask. He takes me off into the darkness to a one-room building, switches on the light, and leaves. There’s a white tiled floor, while tiled walls and that’s it. No toilet, no hole, no clue. I go outside to find him again and ask if he’s sent me to the right place. He smiles with sarcasm. Refugees don’t have much fun but he’s having some now. “Do it on the floor. What do you expect? This isn’t America!” I feel foolish. I say I’m happy to use the bushes, it’s not that I’m fussy. But he’s already gone, laughing into the darkness.

I need the bathroom. I leave the reading room of the British Library in central London and find a “ladies” a few yards away. If I prefer, there’s another one on the far side of the same floor, and more on the other five floors. By 6pm, after thousands of people have entered and exited the library and the toilets, the stalls are still clean. The doors still lock. There is warm water in the clean sinks. I do what I have to do, then flush the toilet and forget it, immediately, because I can, and because all my life I have done no differently.

This is why the Liberian waiter laughed at me. He thought that I thought a toilet was my right, when he knew it was a privilege.

I’m talking about toilets this morning, and I’m not talking about toilets this morning; and that, in fact, is how a lot of toilet talk is done. Talking about toilets is rarely ever just talking about toilets. It’s talk about sanitation, cleanliness, health, poverty, gender, class, sexuality and disease. Our taboos surrounding toilets often serve to keep us from talking about all sorts of taboo subjects, and asking questions like:

  • Why do our downstairs bathrooms smell so bad? (Answer: because there are many people using our bathrooms throughout the week who have little or no access to showers, so they shower in our sinks and change clothes in our toilet stalls)
  • Why do we wait to wait to use the bathrooms in our homes if we can’t use one of the upstairs bathrooms? (Answer: because none of us wants to be in a smelly, dirty bathroom if we have a choice)

Those are the easy questions. The tougher ones come next, questions like:

  • Which of the following do our bathrooms more closely resemble: private, residential bathrooms or public transit rest stops – and what does that suggest?
  • If St. Luke’s bathrooms are not for you, who are they for? What’s the first answer that comes to mind? Be honest.

Then, of course, there’s the final – perhaps the most obvious – question: why am I talking about this?

In the passage from Mark’s gospel we read this morning, Jesus has just come back from the wilderness, where he was tempted by Satan, and from the lakeshore, where he called his first disciples. Now he has arrived at the synagogue on the Sabbath where he teaches with authority. What he’s teaching we don’t know, we’re simply told that it’s markedly different from what the scribes have to say.

The scribes were interpreters of the law. They were the transmitters of tradition. They passed on what they had first received. For example, they knew how many days a woman should remove herself during the time of her period, or the proper sacrifice for someone to offer to be made clean after touching a dead body. They knew what was clean and what was unclean.

Or did they?

Mark tells us that “there was in their synagogue a man with an unclean spirit.” Some translations render this an “evil” spirit. I don’t think we should get hung up on whether or not the spirit was “unclean” or “evil.” It’s probably more germane to notice that we think the two things are related. We imagine that unclean things, or people, are evil things, or people. This is why we don’t want to share too much with them. Like our bathrooms.

In his essay “Learning from the Loo,” American sociologist Harvey Molotch writes,

“Whatever the setting or scale of the problem, we have in the toilet an instrument and institution that both reflects how people and societies operate and also reinforces the existing pattern. Precisely because the toilet operates somewhat in hiding, those who plan, manage, and control its use often act on their own, without a public to which they most provide detailed and explicit accounts of what they are doing. The toilet thus operates irresponsibly. Compared to other artifacts, arrangements, and patterns of usage, it thus resists change – however unjust, damaging, or inefficient things may be.”

I have to admit, I’d never considered the prophetic edge of pee and poo and public loos, but there it is. “We have in the toilet an instrument and institution that both reflects how people and societies operate and also reinforces the existing pattern.”

To speak plainly, this means that the condition of our restrooms both means something and does something. What it means is related to difference and how we view it. The accommodations we expect for ourselves as opposed to the ones we make available to others. What it does is actually maintain and reinforce those differences. The person who uses our toilet because they don’t have access to any other one isn’t invited into a meditation on class, poverty and human dignity. They are experiencing classism, power and indignity. Whether or not we mean for that to happen is really beside the point.

What’s so clever and remarkable about Mark’s gospel is that it says that Jesus taught with authority, but it doesn’t tell you what he taught. That’s not what we expect. We expect that teaching is related to conveying information, mastering content. Instead, Jesus’ teaching unmasks a conflict between two spiritual forces in the world – the spirit that has possessed the man in the synagogue and the Holy Spirit present in Jesus. It is no match. What Jesus teaches, then and now, is that every barrier is broken down when exposed to the power of God’s love. I say love, because look how it happens. Jesus does not command the unclean person to be gone, he commands the unclean spirit. He restores the man to good health, to community. The label, whether it is “evil” or “dirty,” is, well, eliminated. Flushed away. All that remains is the person whom God loves.

In his letter to the Corinthians Paul writes, “knowledge puffs up, but love builds up.” Knowledge wants to know whose job it is to keep the dirty people from taking baths in our sink. Knowledge wants to know who’s going to make sure there’s toilet paper in the stalls. Knowledge wants to know why we’re still talking about our bathrooms. By contrast, love builds up. Love spends Saturday afternoons spray painting the stalls. Love replaces the cracked mirrors and the broken commodes. Love asks for the key to the closet and makes sure there’s a fresh roll of toilet paper for our guests on Tuesdays and Thursdays, on Saturdays and Sundays.

What distinguishes Jesus’ teaching from the scribes is that Jesus is teaching for transformation, not information. It’s not about having the answer, it’s about being the answer.

St. Luke’s, it’s true, there is something about our bathroom situation that stinks… but it’s not just the pink urinal pucks. It’s true that we have a waste removal problem, but what needs elimination is our attitudes, not the people who provoke us. Because, at the end of the day, no one’s poo smells good. Not yours. Not mine. Not our neighbors’. Not our guests’. We don’t accomplish anything by ranking our relative odor. We don’t prove anything by pointing fingers. What’s needed is not information, it’s transformation.

So, what’s next? I don’t know. We’ve got an annual meeting after church, at which you’re going to elect some new council members to provide vision and leadership for our congregation. I suspect they’re about as excited as I am to spend any more time talking about toilet paper. But mission and ministry, justice and hospitality, those are things I think we’re all aching to talk about, and more than talk about. That’s the work we’re called to be about doing, even if it starts with something as mundane as our bathrooms.

Can I get an amen. Please?

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