This is the sermon I preached at First Church Simsbury on October 16, 2016, the second of a four-part series, The Politics of Jesus.
Jeremiah 29:1, 4-7
In the summer of 2006, my family and I went back to Hawaii from seminary so I could complete required chaplaincy training at the Hawaii State Hospital. We stayed with the father of a good friend, a retired Army General, Orlando Epp, known to my daughter Abby as Grandpa Orlando. Orlando was a lovable character, one of these guys that would get started telling jokes and could go all night long, one after another with the same deadpan delivery. We spent many evenings by his pool, sipping a cold beverage, as he would rattle off his jokes. Some his favorite were “walks-into-a-bar” jokes. You know the ones:
A horse walks into a bar and the bartender says, “Why the long face?”
A grasshopper walks into a bar and the bartender says, “Hey, we have a drink named after you!” The grasshopper says, “You have a drink named Ernie?”
Two peanuts walk into a bar. One was a salted.
A guy with a slab of asphalt under his arm walks into a bar and orders a beer, and another one for the road.
Those are all Grandpa Orlando jokes, I didn’t say they were good. Yesterday, when I was poking around on the internet trying to remember his jokes, I also found these:
Past, present and future walk into a bar. It was tense.
C, E-flat and G walk into a bar. The bartender says, sorry we don’t serve minors here.
A drum set walks into a bar. Ba dum tshhh
Last one. Jesus walks into a bar with a Samaritan and a leper, and the bartender says, “Is this a joke?” And Jesus replies, “No, it’s a parable.”
The parables Jesus told and the stories of Jesus’ life were peopled with an extraordinary cast of characters, Samaritans, lepers, demoniacs, centurions, tax collectors, rich men, and menstruating women. You’d think there was a punchline coming.
But these stories are no joke, instead they offer a critique of the dominant culture in Jesus’ day and communicate something essential about the kingdom of God.
I’ll come back to this in a moment, but first a little review, this is the second in a four-part sermon series, The Politics of Jesus.
Last week I asked, “Was Jesus political, and if so in what way?”
I began with this definition, to be political is to engage a process to order collective lives for the public good. I concluded that by this definition, Jesus was political. Just as Moses confronted Pharaoh to demand freedom for enslaved Israelites, so Jesus, the “new Moses,” was confronting a “domination system” comprised of political, religious and economic elites who sought to preserve their wealth and power at the expense of others. By claiming the authority of God to stand with those who had been pushed to the margins, Jesus confronted powerful religious and political leaders and challenged the domination system. This got him crucified.
If you missed it, both a manuscript and recording of that sermon are available on the church’s website and Facebook page.
This week is part two; I have titled this simply, The Issues. I will not take specific positions on issues, but I will try to draw some general conclusions about how the gospels inform and frame perspectives on certain categories of issues before us in this election cycle. So to tackle this let me return to that cast of characters that fills the stories of Jesus’ life and the parables he tells.
I went through the gospel of Luke to ask who and what is being talked about there. Here are just a few representative selections from what I found there.
The main character in the very first chapter is Mary, a young pregnant woman whose claim to be a virgin would have been viewed with suspicion and invited speculation of adultery. Yet her Song of Praise speaks powerfully of God bringing the powerful down from their thrones and lifting up the lowly. This is most definitely political language, pointing to a reordering of collective lives.
In Chapter Four, at the very beginning of his ministry, Jesus returns to the synagogue in his hometown of Nazareth. There he references two stories from the Hebrew Bible (what is sometimes referred to as our Old Testament), one about a widow at Zarephath who saved the prophet Elijah’s life during a famine, the other featuring a Syrian General named Naaman who was healed of his leprosy by Elisha. Jesus’ point in celebrating these two as heroes is that neither is Jewish. That means that they were both a different nationality and practiced a different religion than Jesus’ Jewish listeners. Luke writes that those in the synagogue were enraged by the fact that Jesus celebrated these two pagan foreigners in this way.
Then, in Chapter 8, Jesus heals a man in Gerasene who was possessed by demons. We are told that the man was naked and lived in tombs. He would be chained up in an attempt to control him but would break his chains and be driven by the demons back into the wild. Jesus cast out the demons, restoring the man to his right mind. Gerasene was a Gentile city, the people more Greek than Semitic; this, in itself, is significant. And certainly today, we would understand this man to be mentally ill. Significantly, Jesus concludes this encounter by telling the man, “Return to your home and declare how much God has done for you.”
Subsequently, Jesus heals a woman who had been menstruating for 12 years. Women who were menstruating were considered to be ritually impure according to Jewish law and were separated from their community. As a result of her bleeding, this woman had been apart from her community for 12 years. By healing her body, Jesus allowed the woman to enter back into the life of her community.
Then we come to the passage I read about Jesus healing ten lepers. There are two things to notice here. Lepers too were considered to be ritually impure and were cast out of their communities. We read this in Leviticus: “The person who has the leprous disease shall wear torn clothes and let the hair of his head be disheveled; and he shall cover his upper lip and cry out, “Unclean, unclean.” He shall live alone; his dwelling shall be outside the camp.” After they are healed, Jesus tells the ten to go show themselves to the priests. By having their priests confirm that they are now clean they can be restored to their communities.
The other significant thing here is that only one of the healed lepers returns to thank Jesus, the only Samaritan. I talk about Samaritans quite a bit. They were of mixed ethnicity, having intermarried with Assyrian occupiers during the exilic period, and also practiced a form of Judaism not recognized as legitimate in Israel. Samaritans were judged harshly by Jews, yet on at least three occasions they are presented in the gospels as the heroes of a story. Here Jesus comments on the nine Jewish lepers who left, saying, “Was none of them found to return and give praise to God except this foreigner?”
So, let’s see what we have here.
- A young, pregnant woman speaks on behalf of God about reordering the relationship between rich and poor.
- Jesus begins his ministry, in a synagogue, by identifying two pagans, one a widowed single mother, as examples for people of faith.
- Jesus heals a mentally ill pagan man and a woman who had been shunned because of her uncontrolled menstrual bleeding, restoring them to their communities.
- And Jesus cures those with a debilitating and disfiguring disease, restoring them to their communities while also affirming the value and morality of the “foreigner” who was routinely judged for his faith and ethnicity.
All of these inform our perspective on any number of issues that are prominent in this year’s presidential campaign:
- Respect for women’s leadership;
- responding to poverty;
- recognizing the morality and value of those from other faiths and nations;
- treating the mentally ill and integrating them back into the community;
- healthcare for the most vulnerable, specifically women’s health;
- and confronting prejudice toward minority ethnic groups.
These stories are far from a prescription for public policy, but certainly can, and I believe should, be read as a prioritizing by Jesus of who and what is important in the realm of God. Each of these stories involves lifting up those who are laid low by circumstance, viewing positively those whom the society judges harshly, and relieving suffering. And taken together, these and many, many more similar stories in the gospels, challenge and seek to reorder a whole legal and cultural system that marginalizes some while privileging others.
Let me make one more observation about stories like these in the gospels. Certainly they feature characters that would be routinely judged by the law and culture of the day as less-than. And many of these stories also emphasize the role that restoring someone back to health plays in restoring them to their community. And so it is today. This is why debates about accessible healthcare are so important.
In two weeks, after Rev Kev gets a crack at The Politics of Jesus, I will return to look at the relationship between our faith and civic responsibility. What is our appropriate response, what is our government’s role in responding to the politics of Jesus?
A Muslim, Christian and Jew walk into a bar followed by an immigrant from Mexico and a refugee from Syria. They are joined by men and women, gay and straight, and people with a range of physical and mental abilities. African-Americans, Asians and Pacific Islanders enter with people of European ancestry. “Is this a joke?” asks the bartender. Everyone lifts their glass and responds as one, “No! We are the kingdom of God!”
Note: Before the Benediction I offered these words: “In our tradition the sermon is not intended to be the last word on a subject, but rather an invitation into a conversation. I invite your thoughts on the p0litics of Jesus, however I present this challenge. We are a church, a “people of the Book.” So try to frame your response in the context of your faith. I recognize that you are not all authorities on the Bible, but you can still speak to what you believe about God and Jesus and how this informs your worldview and political perspective.”