Preached at St. Paul’s Episcopal Church in Doylestown, Pa.
Way back when I was in college there was a terrible tearjerker movie called Love Story,which was nominated—unbelievably, it seems now, for seven Academy Awards, and it won the award for best original music score. But what people remember about that movie now, almost 50 years later, it’s not the music. What turned out to be the lasting legacy of the movie Love Storyis the line, “Love means never having to say you’re sorry.”
That quote has entered into the popular culture. It’s got its own Wikipedia entry, but even if this is the first time you’ve ever heard it, I’m think you probably know that it isn’t true. It’s a perfect example to me—and this is the reason I mention it today—of the way our culture lifts up love. Our movies and music and novels lift up love as really important but gives us a really distorted view of what love is all about.
In today’s Gospel, Jesus tells us to love one another, because love is the single most important thing that will tell the world that you’re my followers. “Love one another as I have loved you,” he tells his friends.
Love is the core of our Christian identify, and we better know what it is, and what it’s not. It’s not affection. It’s not a sentiment. It’s not wishing someone well. It’s not something you fall into if you’re lucky. It’s not a feeling we have for our romantic partners, or for our families.
As that last meal begins, Jesus lays aside his outer garment, ties a towel around his waist, and begins to wash and dry the feet of his disciples. When Peter resists, Jesus tells Peter that if he can’t accept this act of love and care, “you have no share with me.”
Love can’t fully flourish except in relationship, and sometimes we—like Peter—find it even harder to accept love than to offer it. To let yourself be loved, you have to make yourself vulnerable. Opening a channel for love means revealing parts of yourself you might rather have kept hidden. It means admitting how much you need that love. It means acknowledging that you can’t make it on your own.
From Jean Vanier, the founder of the L’Arche communities where people with and without intellectual disabilities live and work together as partners: “To love someone is not first of all to do things for them, but to reveal to them their beauty and value … to reveal to them their capacities for life, the light that is shining in them.”
That is exactly what grace–the lived experience of God’s love—does for us.
The season of Lent is meant to help us let go of our resistance and and accept God’s love more and more.
So that when Easter dawns we can take up that challenge, to love one another, “just as I have loved you.”
Little by little over these past weeks, I’ve been carrying away everything I brought into my office during the past five years. This morning there are just a few personal things left: My prayerbook. My laptop. My plastic Jesus that a vendor at our yard sale gave me for free a few years back. When I asked how much they wanted for him, she said it didn’t seem right to sell Jesus to a priest at a church. Fair enough.
And I still have the sign on the wall that says, This is the life.
I’ve left it up to the end on purpose, because even though it might seem sort of lighthearted, that phrase is the reason for everything that I’ve been and done here over the past five years.
I found it while I was on vacation in the Land O’Lakes region in Ontario. My great aunt used to spend her summers there, in a house on an island in a beautiful lake. She and my dad were close, and he visited her there many times.
Back in the 1930s, she was the leader of a community that founded a little Anglican church on the shore of that lake, Bob’s Lake. It’s a simple church that still stands, as beloved to its people as Good Shepherd Church is to us. It’s called the Church of St. Andrew the Fisherman.
“Blessed are you who are poor,” Jesus says in today’s Gospel, “for yours is the kingdom of God. Blessed are the hungry. Blessed are those who weep. Blessed are those who are excluded and reviled and defamed.”
They don’t sound much like blessings to me. If anything, I might be tempted to call them curses, or even maybe woes. But Jesus has his own list of woes: Woe to you who are rich. Woe to you who are well-fed. Woe to you who are happy and laughing and are spoken well of.
That’s backwards, right? It isn’t the first time that expectations for how things ought to be will be turned upside-down in Luke’s Gospel, starting with that prayer of praise that Mary spoke in Elizabeth’s presence,[i]that prayer about how the hungry will be filled, and the rich will be not so rich. This isn’t the prosperity gospel, for sure. Everything is sort of backwards in Luke.
And that wasn’t the common thinking at the time of Jesus. The common thinking was that material success in life was a sign of God’s favor. And we still have prosperity preachers, those preachers who will tell you that good health and wealth will be yours if only you have faith and live right—and maybe send them a contribution. But that certainly isn’t what Jesus is saying.
But if that isn’t what he’s saying, if that isn’t it, then what exactly does it mean to be blessed?
It’s a story told in two parts, this Gospel account of the first sermon Jesus preached back in his hometown of Nazareth. Last week, we heard the part where he promised liberation from all the things that hold people back from living full and free human lives.
And then in today’s continuation of the story, he suddenly starts to criticize the people in the synagogue, and in response they’re “filled with rage.” They’re so angry they drive him to the edge of town, where they would have pushed him over the edge of a cliff except that he somehow manages to vanish into the crowd and walk away.
I think it’s difficult—at least I hope it’s difficult—for a modern congregation to understand the emotion behind that murderous outburst toward the preacher. But maybe that’s how it always is with rage: It’s irrational, beyond understanding.
So we might be tempted to look at the story and feel a bit superior to the people in the synagogue that day. It’s hard to imagine us treating any guest preacher that way.
Back in the 1970s, the local priest in a community of farmers and fishermen in the Solentiname Islands of Nicaragua did a Bible study every week instead of a sermon. He was there to keep things on track, but he let the people of Solentiname speak for themselves.
These were simple people—some of them couldn’t read—but they took to heart the teaching of the man from Galilee who did most of his own preaching to very simple people two thousand years ago.
The priest was a man named Ernesto Cardinal, a poet who later served as minister of culture in Nicaragua, and he was so impressed by these discussions that he began to take notes on them, and later to record and transcribe them, and he turned them into a book called The Gospel in Solentiname.
It’s a very moving book. These people heard the Gospel message, and they got it. When they listened to the verses that we ourselves heard today, they knew Jesus was speaking to them when he said,
The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.
I wonder if in years to come, what happened that day in Cana of Galilee became the stuff of family stories to be told over and over again. I wonder if that unnamed couple entertained their children with imitations of the expression on the steward’s face when he tasted the excellent wine that, for some reason, had been saved until well into the wedding celebration. Or whether the couple spoke to themselves and to others about what an honor it was that Jesus himself had come to their wedding and performed his first miracle there to save the day for them. It would have been a social disaster to run out of wine at the wedding. Very embarrassing to the bridegroom and to his family, and probably even worse for the servants who were responsible for making sure that there was enough wine to go around.
We don’t know. We don’t know how many people knew, at the time, that there had been a miracle. The servants who had poured the water and then ladled out the wine, they did know. The steward didn’t know, but word must have spread, and we hear that after this miracle of abundance—a hundred and twenty or a hundred and eighty gallons of excellent wine—after this, the word spread, and the disciples did believe.
We had a thing that happened at my own wedding forty years ago in New Hope which did become the stuff of a family story, which is why I thought of that. Our disaster, or potential disaster, happened when the caterer didn’t show up.
I was only three weeks old when I was baptized, so naturally I don’t remember the event. It’s not surprising, although when you think about it, it’s kind of strange to have no real recollection of something so momentous, something that really set a course for my life. I have the pictures, I have a certificate, and that’s about it. But I look back on it and I know that a lot of my identity was formed in that moment, and you can see that in all of the details of that day.
There’s a picture of me with my godparents. My godmother was my mother’s cousin. My mother was an only child, and so this cousin was the closest thing she had to a sister. My godmother had had a baby who was two months older than I am, and he was my buddy in the early years of our lives.
My godfather was my father’s uncle. He was someone who was known in our family for his humility and also for his personal holiness. He was very devout. He was really a good guy, and since my dad’s dad had died when he was a little boy, I think he was sort of a father figure to my father also.