The change within

When seventeen-year-old Hannah said she was drug free, her parents were skeptical. Having participated in a rehab program and given all the support she could expect from friends and family, Hannah was able to declare that she was finding success in weaning herself off a destructive opioid dependence.

But her father was not convinced. When pressed, he simply confessed, “I don’t believe people can change. Once a drug addict, always a drug addict.”

Though fictional, Hannah and her parents’ situation poses a common predicament for many today. Not just of the real struggle with addiction. But also the struggle with belief: Do we change? And if so, how? And maybe more to the point: Do we recognize the change that happens in our lives? Do we want to?

There’s the story of the Zen Monk who was visiting Time’s Square in New York. And he wanted to buy a hotdog. The vendor asked him, “What would you like on your hotdog?”

The monk replied with a smile, “Make me one with everything.” So the vendor made the hotdog with ketchup, onions and lettuce and mustard and all these other nice things. And he gave it to the monk, and the monk gave the vendor a twenty-dollar bill.

And the vendor didn’t give him anything back. So the monk said, “What about my change?” And the vendor said, “The change is all within.”[1]

An underlying belief in Christianity is that people do change. The resurrection of Christ presents the ultimate pattern for life. We die. We live. We grow. We evolve. We are given new beginnings, to live again. Death. Resurrection. Life is dynamic, not static.

On this Transfiguration of our Lord Sunday, we encounter people who change. First and foremost, Jesus. He is bathed in uncreated light and to the onlookers his face radiates a changed appearance. His countenance is transformed before their very eyes. Here the gospel writers want to emphasize Jesus’ divine nature, his unique revelation as God’s own. The witnesses to this holy and amazing encounter receive the most wonderful gift of experiencing God’s greatness in Christ.[2]

At the same time, the transfigured Lord encounters us. In the scriptures for this Sunday we witness change in the characters of the bible, specifically Moses, Elijah and Paul.[3]They, and others in the bible, are not static beings, one-dimensional characters. We witness in them, rather, incredible change over the course of their lives and throughout history.

In other words, Jesus is not the only one who shows a divine-like appearance. Throughout scripture, there are others who experience within themselves a transfiguration.

Jesus is the first and foremost. But God’s divinity, though fully expressed in Jesus, is not confined to Jesus. God’s true presence is not limited to Jesus for Jesus’ sake alone. God’s fullness in all of creation is not locked in one specific time of history, two thousand years ago.

Martin Luther called it, the great, wonderful, holy “exchange”[4]. On the cross God experienced the fullness of our human sin in all its humiliating nakedness and vulnerability in order that all for whom Christ loved and died may eventually experience and grow into the fullness of divine life and union with God. This divine-human holy exchange is exemplified and mediated through Jesus.

We may balk at the notion that in our very lives, in each one of us, God is present in the living consciousness of Jesus. How can we be that good, eh? We are so used to imagining a separation there—that God is ‘out there’ reserved exclusively to doctrinal debate alone or in some other person upon whom we project all our hopes and dreams. But within me? In my heart? So that I can live differently, better, a changed person?

St. Paul, elsewhere in his first century writings expresses this truth from the start: In his letter to the Galatians, he says, “God revealed his Son in me”[5]. On the road to Damascus the living, post-resurrected Christ encountered Paul. Over one hundred times in all of his New Testament writings he writes this phrase: en Christo meaning ‘in Christ’. And to the Colossians, he confesses: “There is only Christ. He is everything and he is in everything.”[6]

The vendor’s response to the monk carries metaphoric weight. The change is within. A holy encounter with Jesus first changes us within. The change for the better can happen because God is in us. God works on our hearts. God is relentless. Sometimes it hurts. God is the refiner’s fire, creating and re-creating us from the inside-out.

So that, eventually, the light of Christ’s love may shine forth from our lives, and our union with God will be complete, in this world and the next.

Thanks be to God!

 

[1]Laurence Freeman, “Change is part of the Journey, like it or not”; talk 1 in Mount Oliveto Retreat, Maggiore Siena, Italy, June 18-25, 2016: Change (wccm.org, audio resources, album)

[2]Luke 9:28-43

[3]Exodus 34:29-35; 2 Corinthians 3:12—4:2

[4]“That is the mystery which is rich in divine grace to sinners: wherein by a wonderful exchange our sins are no longer ours but Christ’s and the righteousness of Christ not Christ’s but ours. He has emptied Himself of His righteousness that He might clothe us with it, and fill us with it.

And He has taken our evils upon Himself that He might deliver us from them… in the same manner as He grieved and suffered in our sins, and was confounded, in the same manner we rejoice and glory in His righteousness.”

–Martin Luther, Werke (Weimar, 1883), 5: 608.

[5]Chapter one, verse sixteen, as translated by the NIV and JB.

[6]Chapter three, verse 11. In the NRSV, the Greek is translated, “He is all and in all.”

You are blessed

(We can better understand the beatitudes of Jesus[1] alongside the texts from the Hebrew scriptures assigned for today[2]. Read together in light of the imagery we find there, we begin to make sense of Jesus’ challenging words. Both the Psalmist and the Prophet paint the picture of a tree or shrub in a state of dryness, and in a state of blessedness, shall we say?)

6They shall be like a shrub in the desert, and shall not see when relief comes. They shall live in the parched places.[3]

Being in a “parched place” suggests the unfortunate state of our lives when misfortune and adversity come our way: when we fail at something, when we lose someone or something, or through circumstances beyond our control life hands us lemons.

But the problem is not so much that we are in the desert. It’s not the condition nor circumstance in which we find ourselves. When we are in a bad way, it’s not where we are.

When we are ‘dried out’, the problem is we don’t see the relief that comes our way. We have a vision problem:

We don’t perceive the grace, the gift, and the solutions that present themselves. We, for whatever reason, do not appreciate what we already have. We are blind to this grace.

The sight of which Jeremiah speaks is not merely physical, but of the heart—an attitude, an inner stance—that leans towards what is good within us and in the world around us. It is the intention of our minds and hearts to search for what is good, what is life-giving. And, we nurture this disposition despite what may appear to the contrary on the surface.

Of course, to search and yearn for something means there is something missing in our lives. It is to admit something is amiss. It is to be honest and open about our needs. The longing of the heart exposes our vulnerabilities. But also our hope.

7Blessed are those who trust in the Lord,
whose trust is the Lord.
8They shall be like a tree planted by water,
sending out its roots by the stream
.[4]

Our searching for what feels lost in our lives are like the roots of a tree that naturally expand, grow and spread out towards the source of life—in water, in light. It’s the search itself, the persistent, dedicated and committed journey towards the water that keeps the tree alive, even against the odds.

On the Washington State coast along the Pacific Ocean, you will find the famous Kalaloch Tree, otherwise known as the Tree of Life, or the Runaway Tree.Underneath the webbed roots of the Kalaloch Tree is the Tree Root Cave. Inside, a stream falls into the cave and flows out into the ocean.

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(photo from pinterest.ca)

Many question how the tree continues to grow and the leaves continue to stay green. These questions have been asked so many times with no one really knowing how it keeps on going. So it became known to some as the Tree of Life. Because it continues to live by the stream and the ocean, even though where it finds itself is hardly the ideal spot for stability and longevity.

The Sitka Spruce tree, common along the lush, verdant Pacific coast under the constant influence of moist-laden trade winds, has lived a long time balanced precariously over these rocks. Even though it’s immediate circumstance is fragile, its roots are never far from the source of its very life.

There’s the story about a man searching for his keys under a street light. A friend comes by and asks, “What are you doing?” The response: “Looking for my keys.” The friend says, “Where did you drop them?” The man replies, “Around the corner but I’m looking here because the light is better.”[5]

It’s interesting that in order for the man to actually find his keys, he would eventually have to go around the corner into the dark to find them. But he starts under the light. He starts his search where the light is. Where his confidence rests. Where he can see. And he will go from there, on his journey.

Today, it is common for people to say, “I am blessed” when talking about good fortune. When expressing joy and thanksgiving about all the good in life, we say that “we are blessed.” And, on one level, it is true.

But when Jesus gives a list of characteristics describing those who are ‘blessed’, that’s hardly the case. We find it hard to attribute blessedness to the poor, to the downtrodden, to those who experience misfortune, bad luck, who are given life’s worst circumstances imaginable. We can’t easily make that connection when we associate blessedness with material prosperity, or excellent health, or good fortune.

In Jesus’ teaching, ‘blessedness’ is not absence of trouble. Blessedness, here, is not a reflection of good luck and prosperity. Blessedness, in Jesus’ sense, is not a result of peachy circumstances, fortune and material wealth in the way the word is used in common parlance today.

Rather, to be blessed is “to live through such opposition aware that the struggle is temporary”[6]and that in the end, God will stand by the faithful.

In Luke’s version of Jesus’ great sermon, Jesus stands not on the mountain (as is the case in Matthew 5-7), but on “a level place.” In the bible the word “level” often refers to places of disgrace, suffering, misery, hunger and mourning.[7]

Jesus does not ascend to some high place to give his teaching. Instead, he descends not only to where we stand, but he goes deeper. Jesus descends into the dark recesses of the most difficult, challenging corners of our hearts in order to teach, guide and lead us through. He comes down to that ‘level’.

To be blessed is to be that Kalaloch Tree on the precipice of destruction, and still yearn, search and reach for the water. To be blessed is to pursue the good despite all the bad that is evident all around you. To be blessed is to start that search wherever there is light, and go from there. To be blessed is to trust God to be there in the dark with you. To be blessed is to grow into God’s holy purposes despite adversity, setback and misfortune.

In short, to be blessed is to bear the scars of life proudly. It’s not the absence of difficulty, grief, pain, poverty and suffering that mark a Christian. It is following Christ in his way, despite the suffering that path brings. It is depending on God alone for life, because there is nothing else to rely on.

We thus journey on with hope, joy and trust, bearing witness to the goodness of God to sustain, to nourish and to grow us in the light of Christ.

 

[1]Luke 6:17-26

[2]Psalm 1; Jeremiah 17:5-10, according to the Revised Common Lectionary (RCL) for the Sixth Sunday after Epiphany, Year C

[3]Jeremiah 17:6 NRSV

[4]Jeremiah 17:7-8 NRSV

[5]Dr. Earl A. Grollman, “In Search of a Lost Faith”, Frontline (Winter 2019), p.4

[6]Ronald J. Allen, “Commentary on Luke 6:17-26” in http://www.workingpreacher.org

[7]Allen, ibid.

Even among the lost

I hear Simon’s despair, tainted with frustration and even anger, when he reacts to Jesus’ instruction to put the nets in deep water to catch the fish in Lake Galilee.[1]

“Master, we have worked all night long but have caught nothing.” He’s trying to make a point that there is no use to doing what Jesus asks of them. After all, they did all they could do. They employed all their resources, knowledge and effort into catching fish that night. But to no avail. Understandably frustrated, Simon scoffs at the futility of doing what Jesus asks. As if he knows better. There is not point to it all.

This is not the first time we hear Jesus say or do something that mystifies us. Earlier in this season after Epiphany, we witnessed Jesus being baptized. Jesus being baptized in the Jordan River often confounds our sensibility. Why does Jesus need to be baptized? Aren’t we the ones that need to be baptized? Not God!

So often we find salvation in what we do, and the meaning we attribute to what we do. In the church, we often do exactly what the crowds at the Jordan did: We come to worship, pray the printed confessions of sin, receive Communion and hope that these liturgical acts will wash away our sins. And make life right.

Then, we also have other programs for self-improvement, such as trying a new diet, cutting down on drinking and smoking, or finding someone who will love us just right. But these things are all futile for making real change in our lives, for making our lives right.

But Jesus walks into our lives just as he waded into the Jordan to be baptized by John. If Jesus was to walk into our lives today, he could just as well arrive at our job interviews, wedding receptions, or retirement parties. He could just as well stand in the long lines with us at the Tim Horton’s or sports venues. Jesus could just as well join us in all our driving around town to this and that – and the next futile thing we are trying to do in order to make life right.

Yes, I could feel the futility behind Simon’s statement—but we fished all night and caught nothing. Would Jesus step even into that despair?

When work seems futile. When other people frustrate us. When life seems pointless. When what we do appears to have little purpose, meaning or utility. When we fail. When despair sinks in.

Or, not far removed in the face of uncertainty, we clamber and clamor for the next shiny, new thing. We distract ourselves. We fall into mindless routine or stimulating addiction, to occupy our minds or numb them. And escape reality. Even just below the surface of seeming industry, there broils a fearsome anxiety.

Yes, I hear Simon’s despair. But I also see Jesus, right there.

What is Jesus up to here? Getting baptized. Going fishing with his friends. Going to weddings. Hanging out in the streets. What is Jesus up to here, living the life we all live?

For some reason, Jesus is taking on our lost condition. Jesus participates in our lives, doing what we do, engaging our routines, our work, our lifestyles. And, as we become more aware of Jesus closeness to us in our successes and our failures, we discover the Gospel truth: that salvation comes not because of our activity, our brains, our efforts. Salvation comes through a loving Savior who finds us and takes on our lost condition.

So maybe our job is not to explain the mystery, but simply to obey the seemingly pointless, futile instruction from Jesus. And act on it, as Simon did. “Yet, if you say so, I will let down the nets.”[2]

Visit the sick. Befriend the poor, the outcast, the refugee. Accompany the vulnerable, the weak, the dying.

After selling their large house where they called home for decades, Jack and Betty moved to a smaller two-bedroom apartment in town. Once settled in, they invited Craig, a church friend, to dinner in their new home. Craig was happy to oblige.

After all, on Sunday mornings they would sit together in worship. They didn’t say a lot. Betty might say something odd, but her countenance was so bright. Jack seemed always bothered by something, like he was scowling. But the couple was always together. And they liked each other.

Craig tells the story of his experience visiting Jack and Betty. He writes,

“Once I arrived at their apartment on the appointed evening, it didn’t take me long to realize that Betty had Alzheimer’s disease. It now seemed so obvious that I felt foolish for missing it earlier. Jack never let her out of his sight. It was then that I realized that he hadn’t been scowling for the last couple of years. He was just worried.

“Before I even had my coat off, Betty took me by the hand and led me to the painting above the sofa that depicted their stately old home. She became a bit more lucid as the stories of the old place tumbled out of her soul. I felt her squeeze my hand as she talked … [as if she were trying to say], ‘There is more to me than you see now.’ … Jack stood behind us and allowed his worry to ease a bit with a tender smile.

“Dinner was interesting. Betty couldn’t be allowed near the stove, and Jack wasn’t about to learn to cook. So he had asked their housekeeper to make them an extra-large omelet before she left that afternoon. When we were ready to eat, Jack put the egg dish in the microwave, then cut it into thirds and served it on Betty’s best china. For desert he brought out Klondike bars that we ate using the good silverware, which wasn’t easy. Several times during the meal, Betty got up and wandered around the apartment a bit. I was impressed by Jack’s ability to maintain our conversation, which was always of secondary importance to him, while always watching his wife.

“Throughout the evening I kept thinking that I needed to say something useful. After all … [isn’t that what we’re supposed to do with others?] But how profound could I be with Betty, whose mind was too clouded for conversation? What would I even say to Jack…? I could try, ‘Keep up the good work’ or ‘This must be really hard,’ but that would be so inane.

“After dinner, we left the old dining-room table and made our way back to the living room sofa, where I sat next to Betty. Jack took the chair across from us. I began to talk, trying to speak of …[relevant] things, but I wasn’t doing well. [As a Christian friend, from church] I knew that I was called there to be a blessing to them and … to witness to Christ’s presence among them. But how? I felt like a pilot circling above the clouds, looking for an opening to land. Soon Betty got up and wandered off again.

“When she returned, she stood behind the chair where Jack was seated and put her trembling hand on his shoulder. And as only old lovers know how to do, he reached up to take her hand as if it were the first and millionth time he had done it. I stopped talking as they both smiled at me.

“Well, there it was – the blessed presence of Christ. Then I knew that I wasn’t there to say a thing. My calling was to behold and be amazed. It was as if their mutual smile said, ‘Don’t you dare pity us. We are blessed.’ Beneath the gentle act of holding a trembling hand lies the mystery of … [love].

“In the end, this is as good as the calling to love can be. …There is just the holding of hands …”[3]

There is neither brow-wrinkled explanation nor fear-induced despair.

There is just the smile of God in the face of another.

 

 

[1]Luke 5:4-5

[2]Luke 5:5

[3]M. Craig Barnes, The Pastor As Minor Poet: Texts and Subtexts in the Ministerial Life (Grand Rapids: Eerdmans, 2009) p.97,103-105

funeral sermon – living with a Gospel bias

The last church activity in which Tony participated was the weekly bible study group. At that time I was asking the group to choose next week’s text for study. And the selection was one from either the Old Testament or the Psalms or from Paul’s letters in the New Testament or from a Gospel reading in Matthew, Mark, Luke or John—the first four books of the New Testament.

Tony always, always, always voted for the Gospel reading. The Gospel describes the story of Jesus—his life, death and resurrection. You could say Tony had a bias towards the Gospel. And especially the Gospel of John, for some reason.

The word, Gospel, means: Good News. Good news. Not bad news. Not about how we always fall short. Not about human folly. Not readings about our sinfulness, about what we should do to make it better. But about the grace of God. God’s forgiveness, mercy, love.

The example in today’s Gospel is typical: Jesus washes his disciples’ feet.[1]The Gospel, to recognize it, is always about what God does, as a gift to us. So, here’s the thing about the good news of God:

It’s about receiving more than it is about achieving. The grace of God must be received, not achieved. Normally at a funeral service we talk about what our loved one has achieved in life, as if somehow the more one has achieved the better.

And without second glance, Tony, on that measure, has achieved so much: publishing books in his retirement, building half a dozen houses, acquiring degrees in mathematics and engineering, qualifying himself in brick-laying and construction, even playing soccer into his 80thyear. He achieved a lot, if that’s how you want to look at it.

And certainly in our culture, it seems that’s what it’s all about.

But what a tribute to one who has learned to see, that in all that life has given him—good and bad—all that he received in life, there is grace. A gift of God’s love. To appreciate life as gift. This is right brain stuff. This is entering into the mystery that is God and life.

When he was young, he contracted Diphtheria which kept him isolated for some time, sequestered with the nuns in their abbey. Late in his life, Tony was able to confess that even having a disease was a gift, since it kept him from entering the war, a war that claimed the lives of his two brothers.

These traumatic events of life could have left him bitter. But, despite it all, he remained his true self—kind, loving and gracious.

The author bio on the back cover of both books he published in his retirement says the following about Tony: “Tony was always very interested in literature, history, religion, and cosmology.”

At the end of Act One in his book entitled About God, the World and People, the scene is set at an evening dinner party. Around the table sit different characters – a priest and a scientist among others. After covering such cerebral topics as ‘what is dark matter’, the origin of the universe and various forms of energy, the priest, Father Stengel, concludes with what I suspect is the author’s personal belief:

Father Stengel says, “I personally have no problem with what our diligent scientists discover. I clearly see in the development of our universe the guiding and loving spirit of our Father in heaven.”[2]

While working with numbers all his life and valuing their clarity and succinctness, Tony was also able to say, “They’re just numbers”, in light of God’s truth.

From the perspective of faith, analytics and left-brain thinking can obviously help with some things in life. But when it comes to the great mysteries of life, when we encounter great suffering or great love, when we experience death, or yearn for God, we need to access another ‘operating system’.

You can’t explain these realities adequately using the scientific method alone. It’s remarkable, for the mathematician and engineer that Tony was—that he was able to appreciate, discern and plumb those more intuitive and subtler depths of knowing as well.

It doesn’t make sense how grief works, really. I’ve told this to many grieving families over the years after a loved one died: That in a grieving process, it’s not just the pain of loss of that particular person that comes to the surface at that time. The death of a loved one triggers all the emotional baggage—if you will—of all previous losses you have experienced as well, all those unresolved issues in a family, everything. It can be quite overwhelming. I’ve recently experienced this truth myself. It’s not rational. But it’s very real.

And in those moments that can’t be explained, in the end, the only course of action is love. It’s the only way that does make sense in the turmoil of loss and pain. I think Tony knew that. Gospel bias towards love.

Tony’s teammates on the soccer team were well represented at the funeral home last evening. One of his teammates told me that Tony was the reason they kept playing together. He said that during a game teammates and the competition sometimes came to blows, emotionally if not physically. But Tony was always there trying to mend ways, trying to keep the group together, inspiring them to play on. Tony knew that. Gospel bias towards love.

Death changes some things. Death is final, in a way. And it hurts. Yes. But human death doesn’t mean the relationship is ended. Death merely changed the nature of our relationship with Tony.

Now, Tony is no longer physically present with us. But he lives on—in our hearts, in our minds, in our spirit, in our conscience, in our actions. He is still with us, albeit in a different way. Tony’s death leaves us a gift, an invitation to make what was important to him, important to us. Life as gift, a grace to do unto others as you would have done unto yourself. Gospel bias towards love.

“What we do for ourselves dies with us. What we do for others and the world remains and is immortal.”[3]Let what we do for others, be love.

 

[1]John 13:12-15,34-35

[2]Tony Bickle, About God, the World and People (Xlibris Corporation, 2008) p.48

[3]Most likely from Albert Pike, 19thcentury American attorney, soldier, writer, and Freemason. Sometimes this quote is attributed to 20thcentury American writer and biographer, Albert Paine.

 

Pluck up!

When our daughter received a pouch of seeds last Spring, we didn’t know initially what to do with them. They were Colorado Spruce Tree seeds. And we weren’t exactly planning on seeding a forest.

So we took a medium-sized flower pot and sprinkled the dozen-or-so seeds into the soil packed into the container which we left on the back deck outside. Let’s first see if the seeds in fact sprout, we thought. And go from there.

Three little buds popped through the top layer of soil a couple weeks later. One came up near the edge of the pot. But two of them came up in the centre, side-by-side. At first, I thought the two to be part of one sprig. But they weren’t.

At some point I would have to separate the two, distinct saplings. They were too close together. When to pull them up posed a bit of a challenge. If I waited too long, then the root systems would most certainly entwine and grow into one tree making it impossible to separate. If I plucked up the saplings too soon, I ran the risk of damaging the vulnerable shoots.

The task before me reminded me of the call of God to Jeremiah stated poetically: “to pluck up … and to plant.”[1]While Jeremiah’s plucking up and planting had to do with nations, social practice and religious faith, mine was more literal: As the tiny saplings were finding life and vitality to grow, I would first have to pluck them up from the soil before planting them into separate containers for the next stage of their growth.

And that plucking up would not be easy. It would hurt. It would put stress on the individual seedlings. I could very well be killing them in the transfer. Would they survive the ‘plucking up’?

Sometimes we don’t believe we can survive the ‘plucking up’ events of our lives. We don’t believe we have the strength to endure those difficult transitions in life, especially after experiencing loss, or when confronted with change or great disappointment and failure.

We object, like Jeremiah did—and Moses and Isaiah before him, to God’s call, finding all sorts of justifications: Can’t do that; I’m not qualified, I don’t have the skills, I don’t have the strength, I am too young or too old, I don’t have time. They make sense, common sense we might say. We find all sorts of excuses and even create a religion around all of that to keep us feeling good. Or at least not guilty. And stuck in a rut.

What is more, we make our faith into something that ought to make us comfortable. We ‘go to church’ expecting not the challenge to grow and change but instead to find the salve of warm fuzzies and emotional feel-goodies. We even believe Jesus was all about being ‘nice’. And if anyone is not nice, or challenges us, or doesn’t fit our mould—well, that’s not the way it’s supposed to be.

And yet, the biblical witness, if not our authentic lives of faith when we pay honest attention to them, suggest something entirely different:

  1. Jesus’ popularity suffers a severe blow after he says to his people in their synagogue that “today the scripture has been fulfilled in their hearing”.[2]What he means is that they—his people—would not be the vessels for the unfolding of God’s new narrative; outsiders would be. Stew on that. The audacity. They nearly succeed in throwing him off a cliff, they are so enraged.
  2. In the Jeremiah text, we read that God’s hand “touches” Jeremiah’s mouth. “I have put my words in your mouth,” God says.[3]Perhaps, at first, this sounds rather intimate, soft, gentle, nice.

But we need to be careful not to imagine it was a comforting touch. The same verb used here can also mean “strike” or “harm.” The one other biblical verse that uses this same verb to envision God’s hand touching is found in the prologue to the book of Job, where Satan challenges God to test Job’s faithfulness by taking away everything Job has.[4]There is nothing gentle about the wind that then “touches” the house where Job’s children are feasting, leaving every one of them dead beneath its roof.[5]

“When we picture the hand of God ‘touching’ Jeremiah’s mouth, we might do better to imagine a jolt or a shock. We would be justified in asking whether it hurt, whether it left a wound or scar, whether having God’s words in his mouth changed Jeremiah forever.”[6]

The message of Christ is the message of the cross. And then, resurrection. For our growth and life in Christ, we are called into places of disruption of our comfortable lives before anything new and life-giving happens. There’s no way around it, if we want to follow Jesus in this world.

It starts small, though. And that’s the grace and the hope. God does not call the qualified; God qualifies the called. The point of the Jeremiah story is that Jeremiah cannot depend on his own, developed capabilities and skill-set to justify his participation in God’s work. God called and equipped him even before he was born.

Every worldly role has purpose in Christ. No work is meaningless in God’s light. Martin Luther famously said about parenthood, when understood in Christian vocation: even changing dirty diapers is done for the glory of God! It is God’s invitation to us to invest God’s grace into whatever work God opens to us.[7]

All Jeremiah must do is trust God, and not make his decisions—yay or nay—based on fear. The most often repeated command in the bible—do you know it? “Fear not”. This does not mean we will never be afraid when we listen to and follow God. It means we do not lead our lives with fear in the driver’s seat. Instead, we find in the driver’s seat of our lives: Trust God. And hope in God. Fear can take a back seat, now.

I sat on the front porch with three separate, small pots for each of the seedlings. I did this in early November, believing they would do much better inside during their first winter.

My ‘plucking up’ was done swiftly, using the old adage of taking off a band-aid quickly is better than dragging it out. What surprised me the most in the process of ‘plucking up’ and then ‘planting’ again, was to see the roots.

Each of the tiny saplings had astoundingly long tap roots. One even had extended its main root all the way to the bottom of the original pot, and then some. More than tripling the length of the part of the sapling above ground, there was definitely more to the little sprout than what met the eye on the surface.

And so, there is much more to you and to me than what may first meet the eye—the eye of our self-regard. God calls us to break through the crust of the surface of our self-perception and to mine the depths of who we are, created uniquely each of us in God’s image. There’s so much good, there!

God is just waiting for you to uncover those depths, and then to bless and to empower who you are and what you do, into God’s holy purposes.

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[1]Jeremiah 1:10

[2]Luke 4:21-30

[3]Jeremiah 1:9

[4]Job 1:11, see Anathea Portier-Young in her commentary on Jeremiah 1:4-10 in workingpreacher.org

[5]Job 1:19

[6]Portier-Young, ibid.

[7]James Calvin Davis, in David L. Bartlett & Barbara Brown Taylor, eds., Feasting on the Word: Preaching the Revised Common Lectionary Year C Volume 1 (Kentucky: WJK Press, 2009) p.292