Sermon on Luke 12:13-21

Pastor Jennifer Garcia

This is a challenging story.

It would be easy to try and soften it or do interpretive gymnastics to try and make this parable feel nicer.

Similarly, when people interpret the passage in 1 Timothy (6:10) that says, “For the love of money is a root of all kinds of evil,” as “it’s the ‘love of’ money, not the money that’s the root of all kinds of evil,” I’ve always felt it’s a bit of a cop-out. If we didn’t love money, we wouldn’t be trying so hard to explain away difficult teachings about it. And Jesus talked a lot about money. He referenced money more times in the Gospels than any other topic. There’s a lot to talk about.

I want to challenge us today to take a hard look at this parable without shying away from it or trying to soften it. Let’s let these hard words work on us. 

Now, before we start talking about money and death—two of the most taboo subjects in our culture—let’s take a couple breaths. I invite you to take a deep breath—in through your nose and out through your mouth. Again. Good.

Our story begins with Jesus being dragged into a family disagreement. A man approaches Jesus and wants him to make his brother share their inheritance.

Jesus refuses to get involved in the dispute and instead warns against “all kinds of greed, for one’s life does not consist in the abundance of possessions.”

Then, he tells a parable—a teaching story that leaves the audience unsettled.

He tells of a wealthy farmer whose land is producing abundantly. This isn’t a Cinderella story of someone down on their luck who wins the lottery. This farmer is already rich and about to get richer.

He has the enviable problem of having such a big harvest that he has nowhere to put it. So, he has a business meeting with himself in which he decides that he will have his barns demolished and even larger ones built. And then, he’ll be able to rest on his laurels and “relax, eat, drink, and be merry.”

I’m reminded of an alleged quote by John D. Rockefeller: when a reporter asked him how much money was enough, he said, “Just a little bit more.”

The rich farmer was already rich. He didn’t need this harvest in order to “relax, eat, drink, and be merry,” if that’s what he wanted to do. The parable isn’t about someone who is finally relieved of the burden of poverty. The farmer already had enough to live comfortably on but was subject to the need for “just a little bit more.”

That’s not how the abundance of the Reign of God works. The Reign of God is built on relationships, not hoarding possessions for oneself.

The rich farmer was enviable by society, but his life was focused on possessions. You can see his inward focus in the way he talks to himself:

“’What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul…’” You get the idea.

He was curved in on himself. He had no consideration for how his choices would affect others. He seems not to have thought about his relationships with others at all.

And what God tells the farmer reflects that: “’This very night your life is being demanded of you. And the things you have prepared, whose will they be?’”

Presumably that wouldn’t be as ominous a question if the farmer had a family to pass on his possessions to, or a chosen family, or a community that he cared for. But his self-focus seems to indicate that he was the only one he was planning for.

Jesus doesn’t tell us what the farmer’s reaction was to God’s words. We don’t know if he felt fear about dying, disappointment that his plans came to nothing, or regret that he had no one to honor his legacy.

We do know, though, what people’s most common regrets are today.

The top 5 regrets of people who are dying, according to author Bronnie Ware from her time working as a palliative caregiver, are:

1. I wish I’d had the courage to live a life true to myself, not the life others expected of me.

2. I wish I hadn’t worked so hard.

3. I wish I’d had the courage to express my feelings.

4. I wish I had stayed in touch with my friends.

5. I wish that I had let myself be happier.

A lot of these regrets involve relationships with others. And all of these speak to knowing one’s priorities in time to live into them. These are regrets, because people don’t always spend time figuring out what’s most important to them until it’s too late to change things, just like the farmer in the parable.

I don’t have specific answers for what your priorities should be or how you should use your money or what you should plan for your future. But, here are a few things to consider:

1. Who is important to you? What relationships are most important in your life? Who do you want to support, encourage, or care for? What communities could most use your help?

2. How can you think in terms of abundance instead of scarcity? What resources do you have? How can you think creatively in using what God has given you?

3. What opportunities do you have to be generous? Who can you be a blessing to? How can you give to others as God has given to you?

As for specifics for your situation, you’ll need to have that conversation with God and perhaps with the people in your life. These are questions that deserve to be considered carefully over time.

Let’s take some time this fall to open up space for these conversations.

We’re going to do a series called Last Things First, where we can start thinking about these taboo subjects of death and money together as a church family. 

I’ll be leading a book study on Being Mortal: Medicine and What Matters in the End by Atul Gawande, a doctor who talks about how our medical system is built to keep people safe and alive as long as possible but isn’t necessarily as concerned with what makes life worth living. If we don’t decide for ourselves early what’s important to us, others may end up making those decisions for us, and they may not make the decisions we would like.

Here's a short video of the author describing what a difference knowing your core values makes in the course of end-of-life care. (https://youtu.be/LcPqcrZPFBc)

In addition to the book study, we’ll do a series of workshops that will help us know what decisions we can make: things like advanced directives, planned giving, and funeral planning. If you have ever handled the details after someone’s death, you know what a gift planning these things in advance will be for your loved ones. It’s never too early to start thinking about these things. We don’t know what the future holds for us, but we can spend time figuring out our priorities, which will help us live the fullest lives possible. More details about the series to come.

Jesus warns against being turned inward and driven by the accumulation of possessions in today’s parable. Instead, we can turn outward, trusting God’s abundance (which is about relationships, not things), opening our hands in generosity to the precious people God has surrounded us with.

This is only the beginning of figuring out how to do that. Let’s keep talking, thinking, learning, and encouraging each other as we work on these questions together. Jesus has a hard teaching for us today, but God has surrounded us with people who can journey together toward the abundance of the Reign of God. You are not alone, beloved child of God.

First Lutheran Church

July 24, 2022 – Pentecost 7C

Luke 11:1-4[Jesus] was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.”

Sermon

“Teach Us To Pray”

Rev. Greg Ronning

In today’s appointed Gospel, Jesus has just finished praying.  Luke, more than any other of the gospel writers, emphasizes the importance and centrality of Jesus’ prayer life.  Time and time again the disciples have seen Jesus pray. It was part of his daily spiritual practice, it was part of his worship life in the synagogue, it was always a very present practice in important moments, and there were times when he would simply excuse himself, step away into a time of solitude, a time of contemplative prayer for preparation and renewal.  The disciples have witnessed the importance of prayer, the power of prayer, the results of prayer, and so it is on this occasion they ask Jesus, “Lord teach us to pray.”  Jesus responds with what has become known as, “The Lord’s Prayer.” As you may have noticed, in the Gospel of Luke, we get an abbreviated version of this prayer.  The more familiar version, the one we all know so well, the version we use in our worship, is found in the Gospel of Matthew.

Jesus begins, “When you pray, say: Father, hallowed be your name.”  God is not an old man, looking down on us from the heavens.  God is not a person, not a man, not a woman; God is God, something totally “other.”  Perhaps the apostle John says it best, God is love.”  Yet Jesus encourages us to pray to God as Father, “Our Father,” as a parent who knows us and loves us.  In doing so we are reminded that faith is lived out in relationship.  God is not a strange other, but something very near to us. “God is love, and those who abide in love abide in God, and God abides in them.” (1 John 4:16b). Father is not a word that defines God, but rather a word that describes God and our relationship with God.

The father – child relationship can be complicated.  It is true now, and it was true back then.  Luke’s gospel was written for a primarily Greco-Roman audience, one that experienced their fathers very differently than those with a Jewish background.  Fathers in the Greco-Roman culture had complete control over their children and grandchildren until the day they died, imposing their will in all matters of life, - even on occasion, life and death itself.  In today’s text Luke introduces us to a different kind of father; a generous, loving, and attentive father figure. When we pray, we are reminded that our relationship with God is not based on fear but centered in love.  Whatever our experience, whatever our relationship with our father was like, in God we have a loving parent. Ultimately “God is love.”

While Luke begins simply with “Father,” it is worth mentioning that when we pray “The Lord’s Prayer,” we begin, as the prayer in the Gospel of Matthew begins, with “Our Father.”  It’s important to note that “The Lord’s Prayer” begins by placing us in community.  It is not “My Father,” but “Our Father. It is not a prayer written for the individual, but a prayer written for the faith community.  When you pray, it’s comforting to remember that you are not alone, that you belong to a family. In Christ, in with and through baptism, because “God so loved the world,” -we are all the beloved children of God.  Context is everything, when you pray, place yourself in the right context, the place where you belong – the family of God.

Jesus’ teaching on prayer continues, “hallowed be your name. ”In this petition we approach God with a joyful reverence much like Mary does in the Magnificat, “My soul proclaims your greatness O Lord, and my spirit rejoices in Thee.” In doing so, we don’t make the name of God holy, as Martin Luther points out in the catechism, it is already holy.  But in acknowledging God’s holy name we are also committing ourselves to a life that is holy.  Again, we echo the words of Mary, “And Mary said, I am the servant of my God, I live to do your will.”

Which leads us into the next teaching, the next petition, “Your kingdom come. ”This is the really big one, the radical one; we are reminded that prayer is not ultimately about our wants and needs, but about the coming of the kingdom of God.  Don’t get me wrong, God wants and desires to hear our all our needs.  But ultimately our shopping lists of concerns needs to be placed within the context of the kingdom. Seek ye first, the kingdom of God, and its righteousness.  And all these things shall be added unto you, allelu, alleluia.” 

When we pray, we are called to mindful of the kingdom.  In Luke Jesus describes the life and nature of the Kingdom in his first public words, in his sermon in Nazareth, “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 set free those who are oppressed, to proclaim the year of the Lord’s favor.”

Prayer involves both speaking and listening, our petitions and the call of the kingdom.  I often discover the answer to my prayers when I am reminded of the values and the vision of God’s kingdom.  I speak and I listen. I listen to the scriptures and that still small voice.  “Hallowed be thy name.  Thy kingdom come, thy will be done, on earth as it is in heaven.”  It has a way putting things into perspective, it helps me make decisions, it calls my life forward with meaning and purpose.  I’m reminded that it’s not all about me, it’s all about the Kingdom of God.

Jesus continues teaching us how to pray, “Give us each day our daily bread.”  I must confess this is usually not my prayer.  My prayer is more like, “Dear Lord, give me all the resources that I might need for the rest of my life.” I hope and pray that I might win the lottery!  Because that would solve all my daily bread issues!  In this petition Jesus is inviting us to step away from fear and scarcity and into the realm of love and abundance.  We are invited to trust God in all things, “like the lilies of the field and the birds of the air.”  We are invited to turn away from a life of worry, and trust in the tender mercies of God.  Theologian Meda Stamper writes, “The prayer recognizes that we do need the essentials, but only enough of them, not dangerous excess. Inherent in the petition, beyond the hope that we will neither worry nor hoard, is a desire to be so fully awake to the day-to-day things of life that we will not miss Jesus’ presence with us by the power of the Spirit, even in the breaking of our bread. ”Praying for “daily bread,” wonderfully and gracefully makes us truly alive in the present moment.

The teaching on prayer continues with another challenging petition, “And forgive us our sins, for we ourselves forgive everyone indebted to us.”  We all know that it is easier to ask God for forgiveness than it is to practice forgiveness with those who have wronged us.  What we often don’t realize, or remember, is that the act of forgiveness is not just a gift we give to others, but perhaps even more significantly, it is a gift of God that we give to ourselves.  When we are able to forgive others, we are able to let go of all the anger, resentment, bitterness, and pain that we hold.  Grasping tightly to these negative emotions and feelings is never a good thing, while letting go of these things can bring about healing and peace .So it is forgiving is a gift to us. 

In addition to that, practicing forgiveness is a powerful way to witness to our faith, proclaim the Gospel, and help usher in the kingdom of God.  It just might be, that in your act of forgiving another, in the act of modeling God’s love and mercy to someone else, others might experience the grace of God in a way that might transform their life.  Forgiveness is a gift, even a gift that God gives to others through us.  Practicing forgiveness is certainly not easy, but it is truly life giving.  In Christ we are forgiven, may we forgive ourselves, may we forgive others; and in doing so, may the grace of God be revealed into the world around us.

Jesus concludes his teaching, “And do not bring us to the time of trial.”  Life is not easy; it is filled with trials and temptations.  In the Gospel of Luke Jesus’s glorious baptism is followed by forty days in the wilderness where he was tested by the devil.  How does Jesus withstand the devil? 

Jesus prays to the “Father. ”He remembers his baptism, that he is beloved, that God is like a generous, gracious, ever present, parent.

Jesus prays, “hallowed be your name.”  With reverence and joy he gives thanks that in the holiness of God he has been made holy, and that into that holiness he too has been called.

Jesus prays, “Your kingdom come.”  He stays focused on the Kingdom, he holds the scriptures that reveal the values and mission of the kingdom in his mind and his heart.  His prayers align him with the kingdom of God.

Jesus prays for “daily bread.”  He is not tempted by scarcity but leans into the abundance of God, he is not tempted to make bread by magic, he is not tempted to hoard, but instead trusts in the one who provides.

Jesus prays to be “forgiven” and seeks to forgive others.  He resists the temptation to be empowered by revenge, the carnal power of this world. He is content with grace and mercy, kindness and humility, the practice of “forgiveness.” 

For Jesus, “The time of trial” is met in the act of prayer, embracing and engaging, “The Lord’s Prayer.” May it be the same for each of us.

In the early church, the followers of Jesus were instructed by the Apostles to pray “The Lord’s Prayer” - three times a day.  That’s probably still a good idea.  May this powerful way of praying, remind us that we are … the Beloved Children of God, … Siblings in Christ, … Made Holy for Holy Work, … Align us with the Coming of the Kingdom and all Righteousness,… Forgiven and Empowered to Forgive Others, … and in all these things, Bold and Faithful - amid all that life has in store for us.  “For thine is the kingdom, and the power, and the glory, forever and ever. Amen.”

Sermon on Luke 10:38-42

Pastor Jennifer Garcia

Where do you see yourself in this story?

Do you see yourself in Martha?

1.    Tired

2.    Stressed out

3.    Frustrated that no one’s helping her—not even her own sister who “should” be helping her

Do you see yourself in Mary?

1.    Passionate

2.    Fascinated by someone or something when she really “should” be doing something else

Do you see yourself in Jesus?

1.    Stuck in the middle of two other people’s disagreement

2.    Asked to pick a side in a “no-win” situation

Perhaps you’ve been like all three characters at different points.

I love how messy and human this story is. Sometimes people use this story to draw conclusions about learning and contemplating being more important than service. Sometimes people even pit Mary and Martha against each other, villainizing the actions of one or the other.

But all I see are three people acting in very human ways.

·       Martha, stressed out and testy,

·       Mary, focused and oblivious at the same time,

·       Jesus, caught in the middle of an argument he had nothing to do with.

Martha’s doing what’s expected of her. She’s showing hospitality to her guests. She’s doing what she’s supposed to do.

And the expectations of that are becoming too much. She’s stressed out, overworked, and overwhelmed.

So, she does something that I’m sure none of us have ever done when we’re stressed out, overworked, and overwhelmed: she lashes out.

Martha could have calmly pulled her sister aside and asked for her help (which is reasonable to expect—Mary would be expected to help in making the guests feel at home).

But, Martha’s frustration gets the better of her, and she goes to Jesus, instead of Mary, with her complaints.

I wonder if Mary felt embarrassed, being called out like that. After all, it’s true that she “should” have been helping Martha. Hospitality is important, and she was neglecting her guests. I wonder if she was angry at Martha for literally and metaphorically “telling the teacher” on her.

And Jesus is caught in the middle of this understandable dispute. Should one do what one “should” or learn when the opportunity arises?

Jesus invites Martha to join in the learning.

Jesus isn’t saying that hospitality is bad or that Martha is doing the wrong thing.

But he invites her into something better.

He invites her to step away from her distractions, worries, and society’s expectations and become a disciple.

Sometimes even good things get in the way.

Martha’s efforts were good—she was doing what she “should” and being responsible and caring. But it kept her from entering into a deeper relationship with Jesus.

So, Jesus allows her to set down her “shoulds” and spend some time with him.

How often do we let our “shoulds” get in the way of relationships?

The first time I hosted a meeting for my women’s group from church, my “shoulds” took over.

I was in my early twenties and determined to prove myself.

I was going to throw the best wine and cheese party they had ever seen.

I found an article about how to throw a wine and cheese party, and I followed everything to the letter. I bought an embarrassingly large amount of food. There was enough food to feed a high school football team. I bought cheese knives I didn’t need and spent way too long making little name cards for all the cheeses. I spent a ridiculous amount of time obsessing over every detail. I threw my budget out the window and exhausted myself in my efforts to create perfection. And when the meeting actually happened, I didn’t even have that good of a time.

I was doing all of this out of insecurity, not hospitality. I wanted to impress people, get validation, and be the perfect host to hide my vulnerabilities, not so that my guests would feel at home and loved. I was making it about me instead of about them. I was letting the “shoulds” in my head overwhelm the intentions of my heart to give a gift to my guests.

What would it have looked like if I had set down my “shoulds” and been myself?

1.    There might have been moments of connection that I wouldn’t have missed out on because I was so worried about how I was perceived.

2.    My guests might have felt more at home with honest conversation.

3.    We would have had a chance to take our armor off and be real with each other.

There is absolutely nothing wrong with offering hospitality to guests—it’s an important value throughout the Bible, especially when the guests are people marginalized by society.

We read a beautiful story from Genesis today about hospitality. Three divine guests visit Abraham and Sarah, who rush around (not unlike Martha) getting a meal together. Then, the guests announce that Sarah will have a child—a longed-for and unlikelypromise. This story is held up as an exemplar of biblical hospitality, and Martha is often regarded with a sadly shaking head. It’s not hospitality that’s the problem.

Instead of offering hospitality like Abraham and Sarah did, I, and perhaps Martha, was putting my expectations and society’s expectations over the actual needs and desires of my guests. We both missed out on connecting with our guests in a genuine way, because we were bustling about trying to get through all our “shoulds.”

What if we allow ourselves to be messy and human? What blessing might we get in return?

What would it look like for each of us to give up just one “should” today for the chance to deepen our relationships with God and one another?

It might raise some eyebrows.

There is resistance when people go against society’s expectations.

But on the other hand, at what cost are we armoring up, keeping ourselves busy with “good” things we “should” be doing, and refusing to be vulnerable and authentic with the people around us?

Be brave.

Set down just one “should” today. See what happens.

Let yourself learn from those around you and let them see the real you.

That gift won’t be taken away from you.