This space is devoted to sharing the sermons preached at Park View Mennonite Church, in Harrisonburg, Virginia. Please feel free to read, listen to, or watch any of these sermons, and then offer your comments, questions, or reflections, using the "comment" link at the end of each sermon. May these sermons challenge you to think and to act in new ways, and to grow in grace and in faithfulness to God's call.
Come to me all you who are weary and heavy
burdened and I will give you rest.
I get one day
off a week. My Sabbath day. Sure I may get part of a Saturday off some weeks but
Monday is the day where I am allowed to say no to all things church or work
related and I can rest. Yet this week I was very tempted to start working on
this sermon on my Sabbath Monday. Because of the Block Party last week and the
retreat coming up in a few weeks we have been busy in the office. One of my
friends joked with me that we have the Mennopocalipse of the Fall. When I am
scheduling for the youth it feels a bit that way. There are retreats, school
kit blitzs, relief sales, music festivals, homecomings…not to mention school,
sports and music events that I should get to.
I did not give
into the temptation to start this sermon on my Sabbath but I started thinking
about what was motivating or pushing me to want to encroach on this time and
space that I hold sacred and set apart. I was motivated by my need to do things
right, to preach a good sermon, be a good person and to show that I really am
working hard. I want to preform well.
As a new school
year starts I’m sure you have your long list of what is happening as things
ramp up again. Even if you are not connected to a school, I bet you are looking
at the many things that need to fit into your Fall plans. And part of the
problem with ramping up again is that we didn’t really stop. The summer was full
of reunions, trips, music festivals, camps, church gatherings; all good things.
But we might be tired.
I feel like I
might have preached this sermon before. But maybe we need to hear it again. I
need to hear it and be reminded. Maybe I’m preaching for myself this morning
and the rest of you are just listening in.
In my prayer
life I often turn to the words of an Australian poet and cartoonist named
Michael Leunig. One of his books is a set of philosophical and whimsical letters
between two friends. Mr Curly writes his
musings to his friend Vasco:
In response to
your question “what is worth doing and what is worth having” I would like to
say simply this. It is worth doing nothing and having a rest; in spite of all
the difficulty it may cause, you must rest Vasco – otherwise you will become
I believe the
world is sick with exhaustion and dying of restlessness. While it is true that
periods of weariness help the spirit to grow, the prolonged, ongoing state of
fatigue to which our world seems to be rapidly adapting is ultimately soul
destroying as well as earth destroying.”
Jesus says: come
to me all you who are weary and I will give you rest.
As I talked to
some of those entering High School this year they shared that they were encouraged
to start building their resumes at the start of middle school. Volunteering and
involvement in extra-curriculars was encouraged so that you can start working
on getting into a good college – starting this work as an 11 year old.
Maybe we are
sick as a society. Adults busily modeling exhausted lives for our children and
thus showing them that this is the way to live.
But our lives
are full of good things. I often come back to a phrase when talking to parents.
It is not that we are choosing between good and bad things. We are choosing to
say no to some good things so we have space to yes to that which is most
Are you spending
your time and energy on that which is most excellent? In the words of the poet
Mary Oliver: Tell me, what is it you plan to do with your one wild and precious
What are you
aching and yearning for? What energizes you and are you spending your life on
things that sustain you?
As the prophet Isaiah
asks it: Why do you spend your money for that which is not bread, and your
labor for that which does not satisfy?
In a world where
time is money and we are run ragged trying to keep up, possibly one of the more
radical and faith filled things we can offer is Sabbath rest. Stopping from our
laboring, putting down our work.
While I was in
seminary, in the midst of a full time load of classes, part time work in the
library and volunteering in the community, I took up a practice of Sabbath.
From sundown on Saturday to sundown on Sunday I did not work. This gave me the
space to have time with my community, socializing and worshiping. It gave me
space to rest and sleep. And then as Sunday evening rolled around I was ready
to start studying again. Possibly the biggest gift in this was that it gave me
a break from the guilt. Guilt that I wasn’t working harder, doing more, being
better. For those 24 hours I was allowed to give myself a break. Even God
rested, do I think of myself as better then God?
When we still
ourselves in that resting place maybe we can connect with what we are really
Isaiah: “Listen carefully to me, and eat what is good, and delight yourselves
in rich food.
ear, and come to me; listen so that you may live.”
takes a lot of work. You have to prepare for it and as I have heard from others
and know well in my own life, just stopping does not restore us. How do we rest
What is the promise of Sabbath? God rested
after creation. In the Ten Commandments we are told to work 6 days and rest on
the 7th; you shall not do any work on that 7th day. Even
when the people of Israel wandered in the desert they did not collect food on
the seventh day, and they rested.
As I reflect on
the words of Psalm 71 – does God need to save us from ourselves and our own
inability to pause for a conversation with God?
Why are we so busy? Will we let God be our
Rock and Salvation or are we trying to save ourselves? Is our hope and trust really
“Rescue me, O God, from the hand of the
wicked, from the grasp of the unjust and cruel.”
Is the hand of
the unjust and cruel the inner voice we have swallowed that tells us to keep
working long hours, keep rushing our kids around to activities, keep studying
late into the night to make a good grade, keep going to one more event.
Even our resting feels like a chore! Oh I
have to make time for that too? Just one more thing to do.
Jesus says: “Take my yoke upon you, and learn from me;
for I am gentle and humble in heart, and you will find rest for your
my yoke is easy, and my burden is light.”
Those who were
hearing Jesus’ words would have known well the image of an oxen being yoked.
“Yokes were laid on the necks and shoulders of oxen and also on prisoner of war
and slaves.” Elisabeth Johnson
This image of
being yoked was referencing how people might be burdened by the rules and
regulations of the Pharisees legalism. This weighed them down and Jesus
extended to them a new kind of freedom. Instead of being yoked to the law this
was an invitation to be yoked to Jesus.
As I think about
what we are burdened with today, I wonder if we have set aside the do’s and
don’ts of the church and our religious tradition and picked up those of our
world? Set down a purity code and picked up a consumeristic one – consuming
things and experiences. Set down not working on Sundays and picked up
workaholism. Setting down religious judgements on our lives and actions yet
carefully curating our on-line presence so our lives look fun, artistic and
engaging. Rejecting a religious law that seems to confining and yet taking on a
different set of “laws” that control us even more and may go unnamed and
unchecked. Rules of be busy, prove your worth by doing and producing.
We have swapped one set of “dress like
this” and “act like this” for another.
If we still have a sense of guilt and failure
and not release then we have just swapped one set of oppressive rules for
another. Are we still yoked in this slavery? This is not the kind of freedom
Jesus wants for us.
is not ruling over and putting the heavy load on us like a slave driver or
master. But removing the weight that we bare. Yet, just as we put down one
burden Jesus invites us to pick up another. “Take my yoke upon you, and learn
commentator Elisabeth Johnson writes:
not that Jesus invites us to a life of ease. Following him will be full of
risks and challenges, as he has made abundantly clear. He calls us to a life of
humble service, but it is a life of freedom and joy instead of slavery. It is
life yoked to Jesus under God's gracious and merciful reign, free from the
burden of sin and the need to prove oneself, free to rest deeply and securely
in God's grace.”
We are called to
this work beyond ourselves. We lift up this yoke of Jesus in solidarity and
common effort, accepting Christ’s load and priorities for the world. Becoming
co-workers with Jesus, not a slave master but working and walking alongside
with a shared burden. Stepping away from the competitive narrative of our world
to be collaborators with Jesus.
As we talk of
where we are going as a church I often think about following the energy. Where
is there interest and enthusiasm – how do we follow that. But the caution here
is that this can become self-centered, we only look out for ourselves and our
own wants or the things we get excited about. How do we look to where Jesus may
be leading and not miss the least of these and those with smaller voices, less
power and tiny bank accounts? As we look at new structures for our life
together as a church how do we share the load and the vision?
When I was
teaching my students how to organize and plan for an event I would ask “how do
you eat an elephant?” How would you approach a task so huge? You have to break
it up into small bite-sized pieces. All the big work of the church is done by
many hands taking small amounts of work and together we shoulder the burden,
together we walk on carrying the load with each other and with Jesus.
The woes of the
world are vast and when I get overwhelmed with what feels like a huge task I
remember the words captured in the Talmud: “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.”
“Come to me, all you that are weary and are carrying
heavy burdens, and I will give you rest. 29 Take
my yoke upon you, and learn from me; for I am gentle and humble in heart, and
you will find rest for your souls. 30 For my yoke is easy, and
my burden is light.”
Come to this
gentle, humble Jesus. Not a leader who drives us into the ground tirelessly.
But a savior who takes up the challenge with us, showing the way by example.
Not a guilt producing “to do” list, but work that we can lean into together.
My prayer is
that we will not be squeezed by the burdens of our world but make space for our
God. This year may we make time to be, sit, laugh, play, reflect, breathe, just
stop, together as a community as we fall into step with Jesus. [To leave a comment, click on "comments" link below and write your comment in the box. When finished, click on "Other" as your identity, and type in your real name. Then click "Publish your comment."]
Running the Race Luke 12:49-56; Hebrews 11:29-12:2
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Well, now. Isn’t that a great Gospel reading for the times we live in? —these polarized and high-conflict times? “I came to bring fire to the earth.” “I came not to bring peace, but rather division.” “From now on, even close family members will be set against each other.” Jesus, what were you thinking? Things are already in a mess around here. Help us out here, Jesus! Aren’t you called the “Prince of Peace”? Aren’t you the Great Reconciler? Were you just having a bad day, there in Luke 12? I mean . . . we’ll give you that. We’ll let you go on a rant every now and then. After all, we do affirm your full humanity, so you’re allowed. But please, and soon, turn back the dial! Come back to your soft and gentle and accepting Jesus that we have come to love so well, that artists have painted on the pretty pictures we have hanging on our walls. Come back to your safe self . . . please? The one we sing songs about: “What a friend we have in Jesus . . .” “Healer of our every ill, light of each tomorrow, give us peace beyond our fear . . . “Jesus, help us live in peace, from our blindness set us free, fill us with your healing love, help us live in unity . . .” Where is that Jesus in our Gospel reading today? Isn’t that the Jesus we really need? _____________________ Yes, of course, Jesus was in favor of peace. Old Testament prophets like Isaiah predicted a Messiah of peace. “For to us a child is born . . . and he will be called Wonderful Counselor, Mighty God, Everlasting Father . . . Prince of Peace.” Jesus self-identified as a reconciler and peace-bringer. How many times did Jesus pronounce peace on someone, as a blessing, “Peace be with you”? To his disciples, he said, “Blessed are the peacemakers,” and, “Be at peace with each other,” Just two chapters earlier in Luke, he sent out his disciples in pairs, urging them to find a home that would take them in, and then say to that household, “Peace to this house.” And he said, “If someone who promotes peace is there, your peace will rest on them; if not, it will return to you.” Peace. Reconciliation. Shalom. Those are at the heart of Jesus’ mission and identity. So how do we understand the harsh words of Luke 12? _____________________ I think there are at least two specific reasons this text jars us. And we have to come to terms with those if we want to understand and embrace the real Gospel, the real Good News in this text. One reason is simply cross-cultural. Jesus inhabited another culture and language and rhetoric— far removed from us, foreign to our experience, not the way we talk or think. In the rhetoric of first-century rabbinic Judaism in the Middle East, speaking in hyperbole—exaggeration—was normal, as way to make an important point. Like when Jesus said elsewhere that to be his disciple, we had to hate our brother and sister and mother. No, not really, not the way we talk. So let’s not just take words like this at face value, as if they came from 21st-century Westerners. Jesus is not advocating that we square off and go to battle against our own family members. But the more significant reason his words jar us, and maybe harder-to-swallow reason, is that we have tamed Jesus to fit our own sensibilities. We are almost deaf to this hard-edged voice of Jesus, because we have re-created Jesus in our image. We don’t want a judg-y Jesus. Our religious life is easier to navigate, if we worship a Jesus with the same value system we already have, if we worship a Jesus who underwrites our morality, and does not challenge it. However, that’s kind of hard to maintain when we remember the kingdom of God Jesus came to announce is an upside-down kingdom. The reign of God that Jesus declared in words and embodied in action, was essentially an inverted system of power, an inverted moral framework. Whereas the Roman Empire— and every other imperial system of power, including the iron-fisted leaders at the top of Jesus’ religious community, the Jewish hierarchy— whereas they were formed and shaped by coercive power, and led the masses through superior strength greater political power, and the threat of violence, Jesus offered up himself in humility and self-sacrificing love, and “became obedient unto death, even death on a cross.” Jesus lifted up the lowly, and shamed the high and mighty. Of all the Gospel writers, Luke spells this out the most clearly, from the beginning. It’s Luke that records Mary’s song: He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. It’s Luke that tells about Jesus’ dedication in the temple, when that wise old man that hung around the temple, Simeon, took baby Jesus in his arms and said to his parents, “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed.” And a sword will pierce your own soul too.” Luke doesn’t hold back when summarizing the preaching of John the Baptist, preparing the way for Jesus, “You brood of vipers! Who warned you to flee from the coming wrath? . . . The ax is already at the root of the trees . . . trees will be cut down and thrown into the fire.” It’s Luke that records Jesus’ first one-sentence sermon in ch. 4. After reading from the scroll of Isaiah, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . freedom for the prisoners recovery of sight for the blind, to set the oppressed free, to proclaim Jubilee.” He then turned to the congregation, “Today this scripture is fulfilled in your hearing.” And after a few more words that challenged their narrow view of God’s love, the synagogue became furious, and a mob nearly threw him off a cliff. It’s Luke that gives the flip-side of the Beatitudes— the woes against the rich, and powerful, and happy, and well-fed. Luke records Jesus’ sayings that “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.” “Whoever does not carry their cross and follow me cannot be my disciple.” And there’s plenty more where those came from. And it’s not just those few years of Jesus’ active ministry in Judea, that were so high-conflict and high-cost. They continued into and through the apostolic period. 1 Peter 3 quotes Isaiah, calling Jesus, “A stone that causes people to stumble and a rock that makes them fall.” Paul says in 1 Corinthians, “We preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles.” And let’s not forget, maybe the most shocking one of all, the text from Hebrews in today’s lectionary, that we just read. We easily hone in on that poetic conclusion of the text, that uses the metaphor of a race, to talk about the life of faith. See, we have fans cheering us on as we run— “surrounded by a great cloud of witnesses . . . we throw off any extra weight that slows us down, and run with perseverance the race that is set before us.” But we spend less time with the verses that precede that, that describe the obstacles on the race of faith. Drawing from stories in Israel’s own history, the writer mentions, that by faith, many “were tortured . . . suffered mocking and flogging . . . even chains and imprisonment. They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented . . . They wandered in deserts and mountains, and in caves and holes in the ground. And, the world was not worthy of them.” _____________________ So tell me again why we are so shocked and surprised, when Jesus suggests that if we follow in his footsteps, there will be some resistance and division. Faith in God, trust in Jesus, submission to the Holy Spirit— these are not for the faint of heart; these are not to be taken lightly. Following Jesus in life is not merely an invitation to be a nicer person, and to be kind to the poor and destitute, and show respect to everyone. Sure, it includes that; but it’s only a start. Faith in the God of the Universe changes us. It involves new creation, and learning how to live into that transformed identity. Faith moves us, motivates us to be a new person and to do new things. We cannot have genuine faith in a God who rules over all things, great and small, and then go about business as usual, as if having such a faith makes no real difference. Believing God is who we say God is, turns everything on its head. When we wholehearted give ourselves to the Jesus way, it turns our lives upside-down . . . . . . which puts us at an opposite angle to those around us who have not made that choice. _____________________ Now I am not suggesting that the goal of the life of faith is to invite suffering, or that we strive to be different for the sake of being different. That kind of thinking gets us into trouble. Because we then fail to notice and appreciate the wisdom and goodness of traditions or perspectives beyond our own. When we declare our loyalty to an upside-down kingdom, we are not declaring ourselves to be adversaries and antagonists to anyone and everyone else out there in the world. We can, and must, learn from the image of God that is reflected in others around us, including those who do not profess our kind of faith. But what I am trying to point out, is that when we conform to Christ, when we call Jesus Lord, and not Caesar, when we follow the example of Jesus, predictably, we will be at odds with a world that is bent toward a very different understanding of power, and a different view of God, self, and humanity, than the one embodied in Jesus. No, it is not our calling to suffer, per se, but neither is it our calling to run from suffering, or accommodate to the majority, whose morality is shaped by the Empire. In that respect, our world is like the world of Jesus. Not only was there the Roman Empire itself, and King Herod, and all the brutal oppressive powers that came with it. There was Jesus’ own religious community, and its leaders, who were infected by those same coercive values of Empire. Jesus came proclaiming a whole different moral framework, that unmasks the coercive and violent powers-that-be. Both Rome and Jerusalem were offended by Jesus. He revealed their kind of top-down coercive power to be hollow, empty, weak— ultimately unable to defend itself against the life-giving power that Jesus demonstrated. God’s unconditional love for lepers, outcasts, women, and for people who didn’t follow the letter of the law— offended religious and civil authorities. Jesus’ warm embrace of these outsiders empowered them, gave them some agency and control over their lives. And that undermined the authorities—civil and religious. It sabotaged their ability to control the borders of society. As we know, and have seen recently, the powers quake with fear and anxiety and reactivity, when they are unable to define and control their borders. We may as well admit it. Being worried about immigrants crossing our borders, is a symptom of infection by the values of Empire. It does not reflect the kingdom Jesus proclaimed. The way of Jesus is counter to the way of Empire. We live in a world dominated by Empire, and it ways of thinking and behaving. So, Jesus warned his disciples, and I think would warn us as well, follow me but know what you are getting into. There are forces working against the will and way of God. And those forces are everywhere. In Caesar’s palace. In the Jewish temple. And in your own households. Follow me, be of courage, but expect push-back. Yet, despite those dire warnings, Jesus is not calling us into darkness, he’s calling us into the light. He also said, “Take my yoke upon you, for my yoke is easy, and my burden is light.” Ours is a joyful calling, we who are disciples of Jesus Christ, who are citizens of the kingdom of heaven, have a joyful and life-giving calling. We do not live in fear or dread of push-back. We are with a community of people who take their cues from the kingdom of heaven. Together we create an alternative way of life in this world— life that is Christ-centered, community-oriented, self-giving, instead of self-centered, power-oriented, and adversarial. If you run this race by yourself, against the wind, you will soon tire, maybe even turn back. But run in a pack with others, run out front for a while, then run behind, in the draft of others, and you will go farther and faster with less energy. Yes, in the life of faith there will be some who will resist. It is to be expected. In fact, it is to be welcomed, because it will keep us more honest. But there will also be a community of those who run with us, as well as those who cheer us on from the sidelines. Hebrews 11 calls them the “cloud of witnesses.” They are the Abels and Abrahams and Rahabs and Gideons and Jephthahs, and all the women and men in every generation since them. They are those who saw life from this upside-down angle, who reaped the benefits and suffered the consequences. They have now gone on to their reward, but they are looking down on us and cheering us on. Yes, running the Jesus race can be daunting. There are pitfalls and obstacles. There is resistance along the way. But there is no other race I would rather run, and no other pack of runners I’d rather be with. So to all of you, my running partners, help me stay the course. And to God who charted the course, and Jesus, who already ran it and shows the way, and the Spirit whose wind is at our back, to this Triune God I pray, “Guide my feet, while I run this race, for I don’t want to run this race in vain.”
—Phil Kniss, August 18, 2019 [To leave a comment, click on "comments" link below and write your comment in the box. When finished, click on "Other" as your identity, and type in your real name. Then click "Publish your comment."]