Monday, February 14, 2022

Where is Jesus?

”For yours is the kingdom of God.”


In today’s Gospel reading, we hear a series of blessings that have come to be called the beatitudes, from the Latin word beatus meaning blessed or happy. Today’s version comes from the Gospel of Luke. A similar version can be found in the Gospel of Matthew and virtually all of the beatitudes in these gospels can be found in verses of the Gospel of Thomas. 


One of the few things that biblical scholars agree upon is that of all the sayings attributed to Jesus, the heart of the beatitudes reflect the authentic Jesus speaking to us across time. We know that the Gospels contain a number of passages placed in the mouth of Jesus that readily reveal themselves to be the products of the first and second century Jesus communities and reflect their communal concerns. Indeed, we hear a good example of that in Luke’s fourth beatitude today – Blessed are you when people hate you. The early Jesus communities knew first-hand what it meant to be hated by those who were expelling them from their synagogues.

 But if you are looking for the authentic Jesus, the beatitudes are the place to start.


Entering Into Their Suffering


To get a good sense of the context of Luke’s beatitudes, it’s important to consider the verses just before today’s reading. Jesus has just called his 12 disciples and spent  the previous night praying on the mountain alone. As he descends the mountain, crowds are building. People are seeking to encounter this remarkable man about whom the stories of his teachings and healing power have already begun to spread across the Galilee.

 Unlike Matthew’s Sermon on the Mount where Jesus sits above the crowd on the mountainside making pronouncements down to the people below, Luke’s Jesus wades right into the middle of the crowd on a level place. He meets them at eye level, allowing both his body as well as his heart to be touched. He engages them in all of their suffering. And it is in this setting he will give his first sermon.


         “Blessed are you who are poor, for yours is the kingdom of God.

        “Blessed are you who are hungry now, for you will be filled.

        “Blessed are you who weep now, for you will laugh.

Several aspects leap off the page when we read these words. First, Jesus’ immediate audience is clear– the poor, the hungry, the grieving. This is the crowd that Luke tells us had come to hear Jesus and to be healed. They pressed around him, seeking even to touch his clothing because they recognized the power that this charismatic figure embodied. And Jesus speaks directly to them: “Blessed are you…”

It’s also striking how Jesus responds to them. He does not shy away from them.   Instead he enters into their suffering at a very visceral level. It would be easy to picture Jesus as pitying his audience as we often do the beggars with cardboard signs weaving in and out of traffic at red lights. But his response is much deeper than mere pity. Jesus is moved by compassion, a Latin word that means a willingness to suffer with the other.

His reference to the kingdom of G-d here needs to be taken very seriously. The kingdom Jesus envisions stands in stark distinction to the kingdom of Caesar which dominates the lives of all the participants in this story.  Caesar’s kingdom has generated the poverty, hunger and sorrow that afflicts the people Jesus is encountering. 

Compassion is not a value in Caesar’s kingdom and there is no consciousness of the suffering that kingdom engenders. The only imperial imperatives are to guard the exclusive right to exercise power and to maintain the extractive economy which serves the insatiable demands of the empire even as it decimates the Judean people.

Conversely, in the kingdom of G_d that Jesus articulates, the poor are the blessed, the hungry are fed and the sorrowful are given reasons to laugh. This is a complete reversal of their roles in Caesar’s kingdom. And in all truthfulness, it would be a complete reversal of the roles of many in our world today.  


Jesus is Missing

One of the more interesting figures from our popular culture today is a cartoon from a British illustrator which poses the question, “Where’s Waldo?” That question references a young man in a red and white striped shirt, bobble hat and glasses. The reader is challenged to find Waldo amidst a crowd of other images in each cartoon cell as well as to figure out where in the world Waldo is appearing.


As I read today’s Gospel, a similar question arose for me: “Where is Jesus?” It seems to me that there are a lot of concerns which claim the legacy of Jesus but upon closer examination the values of Jesus are simply absent. Indeed, in many of them, Jesus is completely missing even as any number of destructive behaviors are legitimated in his name, a pattern that historically has included crusades and pogroms.

As a recovering lawyer I have always been puzzled by those who, under the banner of Christianity, insist that the 10 Commandments be placed in public spaces. In all honesty, the 10 Commandments bear more resemblance to the Babylonian Code of Hammurabi or the Justinian Code of the Roman Empire than anything Jesus said. 

But, imagine what might happen if the Beatitudes – the actual words of Jesus - were posted in courtrooms and lawmaking chambers across this country. What might our laws and court decisions look like if consciousness of the suffering of the poor, the hungry, the grieving and the hated and compassion toward their suffering informed official decision making? 


So where is Jesus in this concern?



In the past few years, a moral panic over immigration - fed by social and broadcast media and, sadly, pitched from many pulpits as well - has swept our culture. It has prompted many to demonize immigrants to this country, all in the name of Christianity. Rather than compassion for those who came fleeing gangs, drug cartels and starvation, this moral panic led to barbaric behaviors on our borders by our immigration officials separating children of all ages from parents and placing them in warehouses under subhuman conditions. Some of them eventually died.     




The irony in all of this is that Jesus himself was a refugee, fleeing into Egypt with his family to avoid the deadly wrath of an insecure King Herod. Had Jesus lived in our own time and place, coming to our borders seeking asylum, would he have survived to teach and heal? Would we have ever known his name? 

  So where is Jesus in all of this?




Amidst the mob that attacked our nation’s Capitol on January 6, 2021, the symbol of the Christian cross could be seen everywhere. Some slogans combined the name of Jesus together with that of the outgoing resident of the White House in ways that cast the latter in messianic terms. 

Perhaps the most disturbing image coming out of that very dark day was the adaptation of Warner Sallman’s familiar depiction of Jesus as the fair haired, blue eyed Aryan Jesus so many of us grew up seeing now sporting a MAGA baseball cap.

All of this occurred at an event where four people would die and many more injured before that destructive assault was over. In this deadly rampage, participants spoke of killing the vice president and members of Congress even as they brandished the symbols of Christianity. 

There is absolutely no hint here of the Jesus who healed the ear of the Temple guard that Peter had cut off in the Garden of Gethsemane, telling Peter
“He who lives by the sword dies by the sword.”

 Whatever else the events of January 6 might have been about, Jesus simply was not among them.


To Know Thee More Clearly

From the moment Jesus took his last breath on the cross at Golgotha, he was no longer around to speak for himself or to defend against the uses of his name. Telling his story became the duty of those he left behind to follow his Way. As a result, it has always been easy to appropriate the name of Jesus and use the symbols of the Christian tradition to fit whatever agenda one might be serving. But in the process, the Jesus whom the crowd of impoverished, hungry and sorrowful people so longed to encounter, is often lost in the shuffle.



For some of us, this has meant it has become increasingly difficult to continue identifying ourselves as Christians given all the current associations with that term.  That is particularly true given a media determined to identify an entire tradition with its lowest hanging fruit. More and more I find myself describing my own faith journey as being a follower of the Way of Jesus, as best I can know it. And I must confess that it comforts me to know that our Presiding Bishop Michael Curry has come to describe the Episcopal Church as the Jesus Movement. But given that, it becomes even more important to know who Jesus was and what he was about, as best we can, for those of us who would seek to follow his Way.

The question of “Where is Jesus in my life?” is one every follower of Jesus should ask themselves regularly. Where am I willing to be conscious of the suffering of others and, to enter into that suffering with compassion? Where have I helped the hungry be fed? Where has my presence in the lives of those in sorrow comforted them, helping them to endure the suffering they face and find reason to once again laugh?  

Clearly, in a time of pandemic and the compassion fatigue so many of us have experienced, this is asking a great deal. We have all been through a lot. We have lost loved ones and endured watching our friends and family become ill, felt the fear and trembling over the prospect of becoming ill ourselves. Some of us have endured the physical ailments of this very ugly disease.

Little wonder that two years into this, many of us feel no small amount of exhaustion. If we ever doubted it, we have come to know first-hand that we can never do this alone. It is precisely in such moments that the answers to our Baptismal Covenant become very salient: “I will with God’s help.”  


Our patron saint, Richard of Chichester, regularly asked himself the question “Where is Jesus?” It shaped one of the most famous prayers of the western Christian tradition which I believe all of us should take very seriously. I close with it.

O [Jesus, our] friend and brother, may I know thee more clearly, love thee more dearly, and follow thee more nearly, day by day. Amen.


 Sermon preached Epiphany VI, February 13, 2022,  St. Richard’s Episcopal Church, Winter Park, FL


 Harry Scott Coverston 

   Orlando, Florida

  If the unexamined life is not worth living, surely an unexamined belief system, be it religious or political, is not worth holding. Most things worth considering do not come in sound bites.

  Those who believe religion and politics aren't connected don't understand either. – Mahatma Gandhi

  For what does G-d require of you but to do justice, and to love kindness, and to walk humbly with your G-d?  - Micah 6:8, Hebrew Scriptures

  Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it. - Rabbi Rami Shapiro, Wisdom of the Jewish Sages (1993)

  © Harry Coverston, 2022




Wednesday, February 09, 2022

G-d Loves the Imperfect


And Jesus said, "Do not be afraid; from now on you will be catching people."

Our lessons this Sunday provide us with glimpses of what happens when ordinary human beings encounter the Holy. They have something important to tell us.

Terrifying but Irresistible...


“Isaiah’s vision of the glory of God and his appointment as a prophet”

Matthaeus Merian, the Elder 1593–1650.

 In the first reading, the prophet Isaiah has a vision of G_d surrounded by angels that terrifies him. He responds, “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!"



This vision is typical of most accounts of human beings who suddenly become highly aware of our imperfections whenever we encounter the Holy. Nearly always we have the same frightened reaction: I am not worthy to engage the divine, a common pattern among human beings that sages have observed across religious traditions and over time. 

Rudolph Otto, one of the first scholars of mystical encounters, would describe this reaction as the mysterium tremendum et fascinans. In short, he observed that our encounters with the Holy are inevitably mysterious, they always defy rational understanding and they almost always frighten us even as they fascinate us.

In almost every case where such encounters are reported in the scriptures, quaking human beings are routinely told, “Don’t be afraid.” Think Moses and the burning bush. Think shepherds in the fields near Bethlehem. But once the fears of those who have engaged the Holy have been calmed, it is always followed by this message: 

You are the one I am calling.

“Conversion on the Way to Damascus,” Caravagio 1601

We hear a bit of that in the second reading where St. Paul reveals his fairly common pattern of self-deprecation. He says “For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me has not been in vain.” Paul is highly conscious of two things here: one, his own imperfections, and two, that G-d has called to him to ministry, imperfect as he might be.

What Jesus Didn't Say 

In our Gospel reading the man who will become Jesus’ right hand man has an experience with the Holy. Jesus appears and Peter’s boat suddenly overflows with an unexpected haul of fish. True to form, Peter is terrified. Falling at the feet of Jesus, he responds predictably: “Go away from me, Lord, for I am a sinful man!"  Peter is very human. What he has encountered frightens him even as it draws him near.


“The Calling of the Apostles Peter and Andrew”

Duccio di Buoninsegna,1308-1311

But notice what is different in Luke’s story from the self-deprecating visions of Isaiah and St. Paul. Pay attention here to what Jesus says and what he does NOT say. What he says is essentially, “Oh, Peter, get up. We have business to attend to.” What he doesn’t do is even acknowledge Peter’s self-deprecation.

Jesus doesn’t respond with some version of “Oh, Peter, I know you’re just a lousy sinner but, hey, G-d condescends to love you anyway,” the patronizing message too many of us have heard for too long from too many well-meaning people. 

Jesus doesn’t say, “Before you answer, God must forgive you, Peter, for we are all sinners in his sight,” the language of our Rite II’s Eucharistic Prayer C. The G-d Jesus reveals is not so narrowly focused that he can only see us in terms of our sinfulness. And Jesus doesn’t say “Peter, you are not worthy so much as to gather up the crumbs under the table. But fortunately for you, God’s property is always to have mercy,” the language of our Rite I Eucharist Prayer. Jesus knows that even ants are worthy of gathering up crumbs.


What is reflected in such words is a sin-obsessed theology. But there is no patronizing condescension in the G-d whom Jesus lovingly refers to as Abba, Daddy, instructing us to pray to “Our Father.” There are no conditions for the love of the G_d that Jesus reveals. And in today’s Gospel, the G-d whom Jesus reveals to Peter loves the imperfect human being standing in front of him with all his warts, an imperfect human being who will eventually betray the Jesus who is calling him as his first disciple.


Bear in mind, this divine calling of imperfect human beings is a pattern we see throughout scripture.  Indeed, there are no other kinds of callings. Moses was a murderer. But he’d lead the Hebrew people out of Egypt on their Exodus. David arranged to have his chief officer killed in battle so he could cover up his adultery with his wife. But he’d become the seed of the future messiah. St. Paul was in charge of having the followers of Jesus executed. But he’d become the chief apostle of a new religion which would become Christianity. Even Jesus himself was a capitol felon legally executed by the Roman Empire on charges of treason.

The Shadow Never Stays Put 

This will be hard for many of us to hear. If you are like me, you may struggle with the implications of this pattern. I think most of us can relate to the response of Isaiah, Paul and Peter. When we think of G-d, we frequently become aware of our own failings even as we often sense the frightening possibility that we are capable of answering G-d’s call to us.

I am mindful that this is the eucharist celebrated for the Integrity community. The tendency to engage in self-deprecatory thinking is always higher among groups who are socially oppressed. It’s pretty easy to think G-d can’t love you when the world around you tells you that who you are is not OK.

But the weight of a religion based in perfection is unbearable for anyone. Depth psychologist Carl Jung observed that those aspects of our lives which are socially unacceptable are routinely repressed from our consciousness where they take on a life of their own in our unconscious minds called the Shadow. Sin-driven theologies readily generate a need to feel freed of imperfections in order to be loveable by G-d.


But human failings never just go away. Unless we own them, they end up being repressed into our unconscious minds only to be projected onto others. As a result the burden of western Christianity’s perfectionism with its resulting obsession with sinfulness has always fallen heavily on members of society unable to fend off the projections of Shadow from its dominant class. LBGTQ people know this only too well as do a number of others from women to the poor to people of color.

Theologies focused on sin arise from a presumption that G_d can only love us if we are perfect. As a result, the challenge that Jesus presents each of us is to let go of that perfectionism in order to love ourselves in all of our imperfections, to own our Shadow so we do not end up projecting it onto others. As I prepared my sermon this week, Richard Rohr posted a daily meditation that spoke directly to this point. And I’d like to quote a bit of it to you.

“Our problem seems to consist in the fact that we’re convinced of not being good. And we need a great deal of trust to believe God’s pronouncement that everything God created is very good—even in its imperfect state. We seem to believe that only perfect things are lovable. Yet the Gospels say very clearly that God loves imperfect things, which is really everything! Perfection is invariably our own self-created notion, manufactured largely in our own thinking mind or by our culture; thus, it is both delusional and, finally, self-defeating… a major enemy and obstacle to loving what is right in front of us.  [But] only God can lay claim to perfection…  [And only] those who don’t have anything to prove or protect [can] believe they are loved as they are….”

If we are to take Jesus seriously at his word, our calling is to learn how to own our imperfections so that we can accept the fact that the G_d who created us has always loved us - all of us - imperfect as we are. For most of us, that means repenting of the self-understanding under which we have operated most of our lives. And it means critically reflecting on the theologies we have received, recognizing that they, too, were constructed by imperfect human beings. 

It is a long journey. But today is as good a day as any to take the first step.  


Our collect today reflects the need for this undertaking. And I offer it to you in an adapted form to start our journey together. Let us pray:

 Set us free, O God, from the tyranny of our perfectionism with its obsession over sinfulness that we may claim that abundant life which you make known to us in your Son our Savior Jesus Christ; who lives and reigns with you, [+] in the unity of the Holy Spirit, one God, now and for ever. Amen.


A sermon preached at St. Richard’s Episcopal, Winter Park, FL, Epiphany II, Sunday, February 6, 2022



 Harry Scott Coverston 

   Orlando, Florida

  If the unexamined life is not worth living, surely an unexamined belief system, be it religious or political, is not worth holding. Most things worth considering do not come in sound bites.

  Those who believe religion and politics aren't connected don't understand either. – Mahatma Gandhi

  For what does G-d require of you but to do justice, and to love kindness, and to walk humbly with your G-d?  - Micah 6:8, Hebrew Scriptures

  Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it. - Rabbi Rami Shapiro, Wisdom of the Jewish Sages (1993)

  © Harry Coverston, 2022