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 Taking up today’s Gospel (Luke 15.1-10), I want to speak about three things: queer sheep, the value of women’s coins, and rainbow repentance; about how queer sheep need revaluing; about how women’s coins challenge Church and world to rainbow repentance; and about how rainbow repentance involves renewing pride in queer sheep. Firstly though, let me speak of a cartoon highlighting these themes. For, like a good picture, an insightful cartoon can paint a thousand words…
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Jesus invites us to stand up straight, in the knowledge that we are loved and lovable – and in this story of the woman bent double he provides us with an icon, a window, onto that truth...
 How do you feel about anointing? I’m talking full on anointing here. I don’t just mean anointing as a metaphor, nor the very reserved forms of anointing which can take place in many churches. I mean oil poured out profusely: all over the head, body, and feet. I mean total divine sensate massage and aromatherapy: exquisite sensation, overpowering perfume, near sensory overload. Ever tried it? The Orthodox Church typically anoints someone all over at baptism - I kind of like that. It reminds us that, to be a Christian, is about being soaked in the Holy Spirit, exuberantly alive with fabulous sensation and fresh nurturing life. That, certainly, is at the heart of the Gospel story we hear today: an amazingly radical story, on so many levels, which models, and invites us to become more fully the beloved community of vivacious, scandalous, love…
The following story is from a sermon by Martin Luther King. “My brother and I were driving one evening to Chattanooga, Tennessee, from Atlanta. He was driving the car. And for some reason the drivers were very discourteous that night. They didn’t dim their lights; hardly any driver that passed by dimmed his lights. And I remember very vividly, my brother A. D. looked over and in a tone of anger said: ‘I know what I’m going to do. The next car that comes along here and refuses to dim the lights, I’m going to fail to dim mine and pour them on in all of their power.’ And I looked at him right quick and said: ‘Oh no, don’t do that. There’d be too much light on this highway, and it will end up in mutual destruction for all. Somebody got to have some sense on this highway.’
It can be very tempting to ‘get back’ at someone whom we perceive to have wronged us or others. What Jesus offers, and Martin Luther-King took up, is a new standard; a positive approach; a non-violent way to proceed even in situations of great oppression and violence...  a reflection for Midsumma (Melbourne LGBTI+) Festival, on the feast of Brigid & Darlughdach
First of all, may I thank you for the invitation to speak today, and, as an incomer, may I acknowledge the traditional owners of this land: the Wurundjeri peoples of the Kulin Nation and pay respect to their Elders, past, present and emerging. Our struggles and joys are bound together. A ‘queer’ saint? Is Brigid a queer saint, do you think? I don’t just mean as a likely LGBTI+ sacred forebear, but in the sense of being a figure who challenges and transforms our conceptions and ideas of holiness. Of course the word ‘queer’ is highly contested, and also disliked, for good reasons, among some sexually and gender diverse people. Yet among the broad range of its meaning, ‘queer’ does, I think, have its value. As we meet on the feast of Saint Brigid, it is certainly one way into reflecting on what she has to say to us as we celebrate Midsumma Festival, and the lives and contributions of sexually and gender diverse people. For, on the most obvious level, it is certainly apposite to remark on Brigid and her relationship with her intimate companion Darlughdach, with whom she shares this saint’s day, as she shared so much of her life, including her bed. Whilst so much about Brigid is cast about with legend, it seems reasonable to me therefore to place her, and Darlughdach, high in the pantheon of LGBTI+ Christian saints. Even if some might contest that however, Brigid undoubtedly offers us distinctive, transgressive, and mysterious paths into life and God: vital and vibrant queer ways, into holiness and transformation… I thought we would take a look at the epistle today and perhaps over the next few weeks continue to make our way through Ephesians. This passage is particularly beautiful and I think gives us an insight into the spirituality of the community following on from Paul and of their care for the churches that were being founded, in this case at Ephesus. As Elizabeth pointed out a couple of weeks ago, there are various stylistic and theological matters in Ephesians that cause scholars to doubt whether this is the work of Paul himself, but that really doesn’t matter. What this brings us is an insight into the understanding that the author had of God in Christ, at a still very early stage of the church’s development...
Very often the New Testament portrays Jesus as surrounded by crowds - crowds that are needy, crowds that are hostile, crowds that are hungry and demanding- always crowds. But the story of Maundy Thursday is not about the crowds, about the indifferent and fickle multitudes who tomorrow will be baying for his blood. Today’s story is about friends, close and intimate friends sharing a special supper together. We read the story of course with the benefit of hindsight and the reflection of the church. We know that it this is Jesus’s last supper and that betrayal, arrest, trial and crucifixion all lie ahead. We feel the agony of painful parting in his words and actions. The church has theologised this whole event to the point where it is very difficult to be in touch with what really happened. Yet I wonder if we can hear some of these words as if for the first time, and lift from them, if only for a few minutes, the shadow of what happens next..
 If the Feast of the Epiphany tells us anything, it is that truly holy gifts come from surprising places. Why else would the bearers of gold, frankincense and myrrh not only be Gentiles – unclean foreigners, from other nations – but also Magi to boot? Recent Christmas tradition has called them the Wise Men, or the Three Kings, but there is nothing in the text to say that they were kings, or only male, or only three of them, or even ‘wise’ in typical Jewish understanding. In fact the word Magi may indicate the word ‘magician’, as used, disapprovingly, elsewhere in the New Testament. So we have a story today where the main bearers of the revelation of Jesus Christ, and its symbols, are potentially very dodgy outsiders indeed. Of course this is highly intentional. For, from the very start, in its genealogy of Jesus, Matthew’s Gospel is keen to tell us that God’s revelation, and salvation, involves surprising people and surprising divine moves. So it was then and remains now, if our eyes, ears and hearts are open. When I begin by saying my address this morning is inspired by a funeral I attended this week, you may therefore recognise something of that same surprising movement of our surprising God…
As we gather today at the foot of the cross I would like to invite you to consider the holding and the beholding that happens in the story we have just heard...
What shape is your table - your dining table, or another table you love?
A few years ago two of the Little Brothers of Francis ran a parish weekend for us in Toowoomba. Afterwards, as we offered some hospitality, Brother Geoffrey commented positively on our dining table at home. ‘A square dining table’, he said, ‘that’s unusual, but I like it very much.’ Perhaps a square table is unusual: I hadn’t thought about it before. It was certainly very appropriate for the Brothers’ visit. For, as you may know, St. Francis recommended that each Franciscan Hermitage should have no more than three, or four, Little Brothers. In the chapel of the Little Brothers in Tabulam therefore, there are just four prayer stools or chairs: one in each corner, each facing the Gospel in the centre, balanced symmetrically. Is such mutually enriching balance reflected elsewhere in our church and our world, I wonder? Well, it was for Penny and I and the Little Brothers on that night of their visit. For as we finished our meal together, Brother Wayne suggested we say compline together around the square table. Each of us facing towards a symbol of Christ in the centre, we were then in perfect symmetrical balance, focussed in Christ in mutual enrichment. Is that an image we usually have of what it is to live in community with Christ, I wonder? If we hear tonight’s Gospel rightly, it is hard to have any other picture. Jesus not only shares food and prayer at table. He waits on his disciples at table, washing their feet. In doing so, he shares with them, in deed and word, the meaning of God’s new commandment he has for them. And then, having symbolically summed up the way of life he taught and embodied, he lives it out to the full. Jesus loves and serves to the very end: even through betrayal, trial, torture, execution and death. For love, only love, is his way... |
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August 2019
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