A sermon for the 5th Sunday after Easter
Acts 8:26-40, Psalm 22:24-30, 1 John 4:7-21, John 15:1-8
The NFL draft started Thursday night. The days leading up to it were full of every kind of analysis imaginable. I learned that barely twenty-five percent of first-round draft pick quarterbacks are successful. I bet most would attribute that to a skills deficiency or how much more difficult the pro game is than the college game. They may be right. However, I suspect the quarterbacks that don’t make the transition never learn to trust those around them, consequently try to do it all themselves. They never connect with their team. Perhaps they could have learned something had they studied John.
John is writing to a community that’s being scattered, thrown out of their synagogues and homes. Jesus is speaking to his disciples just before they will be cut apart by his betrayal, denial and death. (Jacobson, Lewis, & Skinner, 2015) Both communities receive the remarkable power of hearing that Jesus abides in them, that they and Jesus and God are intricately woven together as to be nearly indistinguishable. (NIB John, 2003) It’s very hard for our culture, with its libertarian rugged individualistic bent, to hear life is nothing without belonging, without intimacy, without relationship. (Lewis, 2015) We struggle to see the stranger as a gift from God who is a neighbor, not an outsider, not an alien, not a danger. (Jacobson, Lewis, & Skinner, 2015) We’d much rather bear fruit by doing something, rather than by working on a relationship. And as much as we like to think our version of bearing fruit is for the other, look closely and we’ll discover the shades of egocentric, hedonistic acts. It’s very hard to bear fruit completely for someone else. (Stamper, 2015) Nonetheless, God and Jesus abide in us, so we may abide in the rejected other. Ask Philip.
Philip finds himself on the side of a desert road when suddenly the treasurer of Candice, Queen of Ethiopia, reading a copy of Isaiah, appears. He obeys the spirit’s calling to go to him. He doesn’t object to engaging a eunuch, as a good Jew should. He doesn’t get distracted by wondering about his Jewish heritage, there weren’t many black Jews. He doesn’t even get perturbed that a foreign court official has a copy of Isaiah; remember books or scrolls of any kind were very rare. (Hoezee, Old Testament Lectionary, 2015)
None of the things that could have been a legitimate obstacle were. (Sakenfeld, 2009), (Interpretation, 2003) Philip just got in the chariot. At the official’s request, he began to explain the suffering servant passage in light of Jesus’ recent resurrection. The eunuch puts it all together, he recognizes that Jesus accepts him, welcomes him, abides in him, and loves him. (Jacobson, Lewis, & Skinner, 2015) Seeing water by the side of the road, convenient- it is in the dessert, after all, he asks what prevents him from being baptized. In my mind’s eye, I can see all of them: no class, no papers, no robes, no prayer book, no sponsors, no witnesses, and no bishop; the list goes on. For Philip, there are all the considerable social exclusions associated with a eunuch, a foreigner, a royal court official to consider. But Philip is intertwined with Jesus so he simply abides with the eunuch and baptizes him into the branch of God and Jesus.
It’s easy for us see Philip as Spirit led, and he is. It’s equally important for us to remember Philip is far out on the edge even for the emergent Christian community, already struggling with issues of inclusivity. Philip has just crossed about every imaginable boundary.
Earlier this month Freddy Gray was gravely injured between his arrest and eventual arrival at the hospital ER. A week later he died, Last week he was buried and Baltimore exploded. We ask: Why? What we really want to know is: why didn’t the police protect the good citizens of Baltimore? Some may inquire into the ethical behavior of the immediate officers involved. Others wonder what outside agitators are up to. All good questions. All miss the point.
D Watkins grew up in a similar Baltimore neighborhood. At 10 his house was robbed, they were held at gun-point for hours. When the invaders left they called the police; who took two hours to respond, and then complained about having to complete a report. He was in a peaceful protest group walking by a bar by Camden Yards, where the Orioles play, as “white baseball fans, wearing both Baltimore and Boston gear, [stood] outside yelling, “We don’t care! We don’t care!” (WATKINS, 2015) Ta Nehisis Coates grew up where the rioting broke out. He writes:
Everyone I knew who lived in that world regarded the police … with fear and caution. … Over the past four years, more than 100 people have won [$6 million in] court judgments or settlements related to allegations of brutality and civil rights violations. (Coates, 2015), (WATKINS, 2015)
Michael Dyson quotes Martin Luther King’s 1965 observation of Watts that “a riot is the language of the unheard.” (Eric, 2015) He notes
While the powers that be overlooked the social neglect that sparked the outrage. … It is easier to fight the victim rather than the source of the darkness.
The cumulative results of ignoring the dark sources of social neglect are profound. From an analysis of our people not in prison, for every 100 black women there are 83 black men. In N. Charleston SC, there are 75, in Ferguson MO, there are 60. Overall 1 in 6 black men are “missing” from society, that comes to 1.5 million black men. For white people, there are 99 men for every 100 women. (Opinion, 2015)
In his column, Nature of Poverty David Brooks notes that in spite of $15 trillion, nearly $14,000 per poor person, “poverty … has scarcely changed.” The $130 million urban restoration in Grey’s neighborhood, including homes, schools, health care and job training, has had a modest impact. However, there are still no restaurants, there are no grocery stores. He writes:
… the real barriers to mobility are matters of social psychology, the quality of relationships in a home and a neighborhood that either encourage or discourage responsibility, future-oriented thinking, and practical ambition. (Brooks, 2015)
In short we are not building relationships with them. No one is abiding. And abiding relationships, or none, has measurable effects in our lives.
The go-to study for addiction comes from a rat in a cage with two water bottles, one drugged one plain water. All the rats drink from the drugged bottle, therefore there is a quality of the drug that induces addiction. In Chasing the Scream, Johann Hari shares a study where scientist put a second rat in the cage. The rats have some withdrawal, but they stop drinking the drugged water. Portugal put the study to a live test. With a significant drug problem, they decriminalized drug use, diverted the money to reconnecting addicts, providing housing, jobs, and purpose. Injection drug use dropped 50%. Hari writes “… the opposite of addiction … is human connection.” (Hari, 2015)
There is ethical, policy and training work that needs to happen in Baltimore, N. Charleston, Ferguson, Blytheville, Mississippi County, Arkansas, and every community in the United States. There is also a lot of abiding work to be done building relationships with the ubiquitous ambiguous them. It’s hard, and we cannot do it alone. We cannot be in the presence of those we don’t trust and who don’t trust us without help, divine help. And by our baptism that help that abides deep within each and every one of us. By our baptism, we can relate to anyone as strange to us as the eunuch is to Philip. By our baptism we can build qualities of relationships that wear down barriers to estranged relationships, that wear down barriers to mobility. In every baptism, we are asked “Do you believe …?” Do we? Do we believe that with God by Jesus abiding in us anything is possible?
I do; some times. I heard of it last week, in stories of those beyond riot torn neighborhoods, arriving with shovels, brooms and trash bags to begin cleaning up, to begin rebuilding, to begin re-establishing relationships, to begin to abide in their far off neighbor, as Jesus abides in them. Amen.
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Brooks, D. (2015, 5 3). The Nature of Poverty. New York Times. Retrieved from http://nyti.ms/1BxJy9I
Clavier, A. F. (2015, 5 3). Sermons that Work. Retrieved from The Episcopal Church.
Coates, T.-N. (2015, 4 27). Nonviolence as Compliance. The Atlantic.
Ellingsen, M. (2014, 8 24). Proper 16 | OT 21 | Pentecost 11, Cycle A. Retrieved from Lectionary Scripture Notes: http://www.lectionaryscripturenotes.com/
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Eric, M. (2015, 4 29). Goodbye to Freddie Gray and Goodbye to Quietly. New York Times.
Hari, J. (2015). The Likely Cause of Addiction Has Been Discovered, and It Is. Huffington Post. Retrieved 2015, from http://www.huffingtonpost.com/johannhari/
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Hoezee, S. (2015, 5 3). The Lectionary Gospel. Retrieved from Center for Excellence in Preaching: http://cep.calvinseminary.edu/thisWeek/index.php
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Jacobson, R., Lewis, K., & Skinner, M. (2015, 5 3). Sermon Brain Wave. Retrieved from workingpreacher.org.
Lewis, K. (2015, 5 3). Dear Working Preacher; The Risky Business of Bearing Fruit. Retrieved from Working Preacher: workingpreacher.org
Lose, D. (2015, 5 3). Easter 5 B: On Being Pruned. Retrieved from David Lose: http://www.davidlose.net
New Interpreter’s bible (Vol. Volume John). (2003). Nashville: Abingdon Press.
Opinion. (2014, 4 20). 1.5 Million Missing Black Men. New York Times. Retrieved from http://www.nytimes.com/2014/08/09/us/out-of-state-clinic-is-central-in-texas-abortion-law-fight.html?module=Search&mabReward=relbias%3Ar%2C%7B%221%22%3A%22RI%3A7%22%7D
Sakenfeld, K. D. (2009). New Interpreter’s Dictionary of the Bible. Nashville: Abingdon.
Stamper, M. (2015, 5 3). Commentary on John 15:18. Retrieved from Working Preacher.
WATKINS, D. (2015, 4 28). In Baltimore, We’re All Freddie Gray. New York Times.