When last we were in conversation with James, we talked about the connection between wisdom and generosity. If you seek God’s wisdom and craft your life in such a way that you follow it, you will grow in generosity. Generosity is a behavior that clearly reflects what we can learn from God. Today’s reading discussed a second behavior: gentleness.

     Tasha and I just finished a tv series called The Perfect Couple. It’s a murder mystery show based on a novel of the same name. The family at the center of the story is very rich and also largely terrible. They are gathered together for a wedding... a son, who seems less self-absorbed and cruel than other members of his family, is marrying someone who appears to be quite down-to-earth and kind. The viewers are shown that this character, Amelia, is going to be “a good one” from the very beginning of the series in a sweet little scene with a ladybug.

     In the scene, Amelia wakes up in her soon-to-be in-laws' swanky Nantucket beach house and sees a ladybug on her bed. She gingerly scoops in up on a piece of paper and carefully walks through the big house in her pajamas. You can see the wealth dripping off the walls as she scoots by her very well-dressed and disapproving almost-mother-in-law to release the small creature outside. It is very clear that this moment of gentleness is supposed to convey something important about this character and also contrast her to the people she is around. Her outward gentleness is a reflection of the spirit within her.

     The show is very much about messy people who are dealing with some of the issues noted in today’s reading, particularly envy and selfishness. I don’t want to spoil the story in case you want to watch it, but I’ll go ahead and say that the standards of behavior lifted up in today’s scripture are... largely unmet by nearly every human you meet in this story. But, the writers and directors know seeing someone be gentle with a person or creature that is vulnerable moves us and can shape our perception of a character. The author of James knows that as well.

     “Show by your good life that your works are done with gentleness born of wisdom.” Kelsie Rodenbiker, in her commentary on this text, points out that this conversation about gentleness seems to be in response to the first part of chapter three, which is about how people use their words for good and for ill. Verses 1-12 have a central theme: tame your tongue or start a problem you can’t control. Rodenbiker argues that God’s Wisdom, at least according to James, will help you build a consistent internal ethic that will keep you from using your words for harm.

     The author of James uses a kind of argument that is common in the Bible: there are two ways of doing something- a Godly way and an earthly way. Given that God created the earth and called it good, I am inclined to be cautious when equating the world with all that is “unspiritual and devilish.” I also got called “worldly” by a friend’s deeply devout Christian mom once, and she definitely meant it as a bad thing. That being said, James opts for comparing two things to make a point even though we know that there are more than two ways to act in the world. James is not know for mincing many words, and that is true in today’s reading. James thinks there is a right way and a wrong way to act. The right way is rooted in gentleness.

     Because James is addressing humans in relationship with other humans, James must address conflict. Paul was the same way, as were the Gospels. When you have people living and working together, you’re bound to have differences of opinion and disagreements about behavior. James argues that God’s Wisdom will ground our interactions with others in mercy, compromise, impartiality, and trustworthiness. Behavior shaped by bitterness, envy, and selfishness will lead to “wickedness and disorderliness.” This isn’t disorderliness like my messy desk in the office. James isn’t trying to convince you to tidy up your room. This is about disruptions that lead into ruptures in relationships and lack of care for neighbor.

     That which is inside us will make its way out. If Wisdom is inside of us, stability, reliability, and gentleness will be clear to those who observe us. But, James argues, if your desires and jealousies are at war within you, that tension will make its way out into your interactions with others. This is particularly true in spaces where there are extreme economic disparities. Cain Hope Felder, in his notes on this text, argues that envy that leads to violence that the author is addressing in chapter four, is likely evidence of a Christian community that is being shaped by economic inequality that is causing tension within the community. Some people simply, in not having what they want, create conflict with out of that envy.

     Casey Thornburgh Sigmon points out in her commentary that James had already had to call out this community for giving preferential treatment to the wealthy. We still need to hear from God’s Wisdom that the poor deserve as much respect, gentleness, and care as the wealthy. That’s part of why James continues to be meaningful today. In a world where we see that cruel results of unkind words wielded by powerful and envious people, people who often call themselves Christians, against the vulnerable on a regular basis, it is good to be reminded that Christians are called to do something different. Our faith is best lived out in our practices of mercy, gentleness, and impartiality. The book of James is clear: what is within us will be made clear outside of us. May we remember that God has offered us grace overflowing. May we cultivate that grace into wisdom. And, may that wisdom bloom into generosity and care. Our care might start with something as small as a ladybug. But it will assuredly grow from there.

 Resources consulted while writing this sermon:
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Kelsie Rodenbiker: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-25-2/commentary-on-james-313-43-7-8a-2

Casey Thornburgh Sigmon: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-25-2/commentary-on-james-313-43-7-8a

Cain Hope Felder's introduction to James in The New Oxford Annotated Bible: The New Revised Standard Version with Apocrypha, ed. Michael Coogan (New York: Oxford University Press, 2001)

Who is John the Baptist?

• A miracle child born to a couple who had given up hope that they would conceive.
• Jesus’ cousin who baptized him.
• A wild-man prophet accuser of kings.
• One who was killed in an act of political violence.
• Not Jesus

Who is Elijah?

• An Israelite prophet
• Enemy of Jezebel and accuser of kings
• Champion over the priests of Baal
• One who ascended into heaven
• Not Jesus

     Who are some other prophets from the Hebrew Bible? Isaiah, Elisha, Moses, Aaron, Miriam, Joshua, Deborah, Jeremiah. And, many more. Importantly, Jesus is not any of them (though the Gospel writers reference several of them when telling the stories of Jesus’ life).

     You maybe remember last week, as I was offering the blessing of the backpacks, I mentioned that Jesus asked a lot of questions that have been recorded in the Gospels. “Who do people say that I am” is one of them. “Who do you say that I am?” is another.  These questions about identity come after two interesting miracle stories with a story about an argument between them. The first miracle story is one of the stories about thousands of people coming to hear Jesus and him realizing they don’t have food, then taking a little bit of food his disciples round up and then making more than enough for the crowd (Mark 8:1-10). After this story, is a description of an argument between Jesus and some Pharisees (Mark 8:11-21).

     The Pharisees, who, like Jesus, were very concerned with following God’s law, ask for some kind of sign that Jesus is actually from heaven. He could just be tricking everyone, after all. Jesus gave them no sign and left with his disciples. Perhaps because everyone had bread on their mind after the big miracle, he tells his disciples to watch out for “the yeast of the Pharisees and the yeast of Herod.” They had no idea what he was talking about, and think he’s complaining about not having enough lunch. I think he’s telling them to be careful about listening to people who are suspicious of him and who are threatened by his work.

     Then, there’s this odd little miracle in Bethsaida that doesn’t seem to work the first time (Mark 8:22-26). Loved ones of a man who was blind brought him to Jesus to be healed. Jesus led him out of the village and put spit on his eyes. Laying his hands on him, he asked if he could see anything. Turns out that the spit did not work. The man appeared to be able to see a little more, but not fully. People looked like trees walking. Jesus touched his eyes again. This time, the man could see. Jesus sent him home but told him not to go back to the village. This is part of that whole secrecy thing that Jesus does in Mark. He often heals people and then instructs them not to talk about it.

     Jesus’ questions to his disciples follow this odd little miracle. Maybe you notice this pattern. A thing happens that shows us who Jesus is: A miracle.... A bit of teaching... An argument. Then, Jesus sits down with his disciples to see if they understand what they just witnessed. There’s a solid chance they don’t understand. What he wants to know is how they understand his identity. Why he needs to know is because their understanding of his identity will shape how they follow him. And, he needs to make sure that they follow him in ways that reflect who he really is.

     If you believe that hating transgender people is a core part of Jesus’ identity, you’re going to behave hatefully to transgender people. If you believe that Jesus hates non-Christians, you’re going to behave hatefully to non-Christians. If you believe that Jesus set this country aside for white Christians with ancestors from Europe to run, then you are going to craft a government that excludes people who aren’t white Christians with ancestors from Europe. Those are all things that some Christians believe and that affects how they act, both historically and in this very moment. It is wise to consider who you think Jesus is. I hope you will pay attention to the Bible when you make that determination.

     Peter answered Jesus’ question with “You are the Messiah.” Jesus then told him and the rest of the disciples not to tell anyone about him. In this moment, Peter seems to actually understand who Jesus is and it’s curious that Jesus wants to prevent him from sharing that insight more broadly. In her commentary on this text, Dr. Courtney V. Buggs notes that Jesus is described as silencing the disciples with the same language he rebukes demons and dangerous weather. Dr. Buggs points to the work of Emerson Powery to help explain why Jesus might be hesitant to allow his disciples to talk about him as a Messiah:
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“For Peter and most Jews, ‘Messiah’ (Christos) refers to a militaristic, political figure who would overthrow Rome’s power and establish a new Davidic kingdom, which itself would inaugurate the kingdom of God. Such a divinely authorized figure could not be the one who … would ‘suffer many things … and be killed.’”

     Buggs notes that when explaining his understanding of his identity to his disciples, Jesus uses the phrase “Son of Man.” This phrase means “Human Being” or “Human One.” Jesus will often call himself this rather than Messiah. The Human One will not be one who rides in triumphantly. The Human one will be persecuted and killed. And, he means real persecution. Not fake US political culture war persecution. The Human One’s loyalty to his mission will come at great sacrifice on his part.

     Peter is appalled by this and says so to Jesus, taking him aside and rebuking him. Now, I’d like to have a word with Jesus about why he zapped that fig tree that one time. I don’t think I’d go so far as to rebuke him if he was sharing his own understanding of his life and mission. Peter made a different choice than I would. And, he got called Satan for it.

     As Dr. Buggs makes clear in her commentary, the question of suffering and sacrifice in the context of following Jesus has been a contentious one since the time of Jesus himself. Peter did not want to imagine Jesus suffering and being harmed. Which, I understand. I would fear for a friend or teacher or even a messiah who I knew expected to anger people so much that they would kill him for it. I regularly do fear for friends and colleagues who make sacrifices of their physical safety in service to others. This scripture makes clear, though, that if our ideas about how who Jesus is are limited by concerns about safety in the face of oppression, we will find ourselves unwilling to make sacrifices necessary for following him.

     The Cross was a tool of political violence, often enacted on populations of people Rome sought to control. Notice that Jesus does not tell people that following him will allow them to put other people on the cross... will provide them with the power of life and death over someone else. Jesus does not invite people to follow him so that they can get revenge on the people who threaten them will violence every day. Jesus identifies with those who are harmed by the powerful. If you understand him as one who enacts violence, you are understanding him incorrectly. He is clear that he will be one who risks being a victim of violence to stand with the ones who are beloved by God. If you understand this part of his identity, you must follow him in doing the same.

     We must be careful not to take these words and turn around and demand suffering that we call redemptive from people who are already burdened. Remember those hungry people and that blind man from earlier in chapter 8? Jesus alleviated their suffering. What Jesus is talking about here is how to use power. He would not use his power to treat his adversaries the way that Rome treated theirs. Those of us who follow him will not use the power granted to us through the Holy Spirit to harm others. We will, instead, not consider our own comfort to be more important than the mission to which he calls us. That mission is healing and feeding, as we saw him do earlier in this chapter.

     This week, when you are presented with the opportunity to choose between what J. B. Blue calls “a life complicit with the old age ... and a life that witnesses to [God’s] realm,” you’ll point yourself to God’s realm rather than the status quo. It may be disruptive to plans you had already made or expectations you that were sure, but Jesus shows us that after the suffering comes the resurrection. Suffering is a part of this life, but not the purpose of it. New Life is. Who do you say Jesus is? May what we say always shape what we do.

Resources consulted while writing this sermon:

Cheryl Lindsay: https://www.ucc.org/sermon-seeds/identity/

Alexander Rofé's article on Elijah in the Harper Collins Bible Dictionary, Paul Achetemeier, ed. (New York: HarperCollins, 1996)

Courtney V. Buggs: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-24-2/commentary-on-mark-827-38-6

Richard Horsley's notes on Mark in The New Oxford Annotated Bible: The New Revised Standard Version with Apocrypha, ed. Michael Coogan (New York: Oxford University Press, 2001)

J.B. Blue, "Proper 19 [24]," Preaching God's Transforming Justice: A Lectionary Commentary, Year B Featuring 22 New Holy Days for Justice, Ronald J. Allen, Dale P. Andrews, and Dawn Ottoni- Wilhelm, eds. (Louisville: Westminster John Knox Press, 2011)

     We’ve talked about Proverbs a couple times recently. Does anyone remember what the overarching goal of the book is? Right. To pass God’s wisdom, as experienced by elders, on to younger people. And, to encourage young people to develop a relationship with God. The book is also clear about what is and isn’t God’s wisdom, that is, wisdom worth seeking. Chapter 22 is about a specific aspect of wisdom: developing a reputation as a generous and fair person. How you get to be known as a generous and fair person is by taking care of people in need.

     Community UCC in Champaign, Illinois hosts a free weekly meal they call Jubilee Cafe. The people who come to eat are students from the local university, members of the church, and people who live in the broader community. Some people who come to eat have regular housing and easy access to food. Some of the people who come may have housing, but not a lot of extra money. Some people who come have no stable housing and very little access to good and safe food. The people who serve the food are members of the church and people in the community that who want to make sure everyone has something to eat.  I’m friends with their pastor, the Rev. Leah Robberts-Mosser, who shares stories about how the meals go each week.

     Proverbs tells us that “the rich and the poor have this in common: the Lord is the maker of them all.” This week, one of the folks coming for meal said: "This is the one place I visit each week," one of our Jubilee Cafe CUCC guests said to me tonight, "where I don't feel judged. I mean, look at me, Pastor Leah, I look homeless. I see how people look at me. But not here." That’s a common refrain that Pastor Leah shares: some of the people who come to eat don’t have a lot and that is clear to strangers who meet them. The strangers then make it clear that they think that poverty is a sign of moral inferiority. This church, and the people who work the dinner are working to see everyone who walks in the door as people made by God.
“Whoever sows injustice will reap calamity, and the rod of anger will fail. Those who are generous are blessed, for they share their bread with the poor.” On August 5th, Jubilee Cafe served Ukrainian vegetable soup, complete with sour cream and a side of perogies. They serve dine in and take out meals, 52 of the first and 15 of the second. For dessert, there was chocolate cake, chocolate mousse cake, mixed berry cobbler, or nectarine blueberry cobbler. That night, a man came in and asked, "Is this where the line starts?" Pastor Leah, like the rest of the volunteers, knows many of the regulars and didn’t recognize this man. He was new. She helped orient him to how they run dinner.

     She said, "Well. Welcome. You don't have to go through a line. You just have a seat and we'll serve you." It sounds a lot like our fish chowder set up. The man was floored though. He didn’t expect to be served. He said, "For real?!?" he exclaimed. "You serve me?" Hospitality is key to Jubilee Cafe. You all who have worked fish chowder or volunteer at the food pantry probably know this, too. People who need help surviving deserve to be treated with dignity but often aren’t, even at places that are supposed to be helping them.
Pastor Leah shared these thoughts on hospitality: “Hospitality has become an industry in our world, not a principle by which we live, not an ethic with which we shape our lives. When something is an industry, it becomes something poor people do not have access to.” The volunteers at Jubilee Cafe work hard to be consistent in their hospitality. It does people good to be cared for without judgement. In fact, this may be the most foundational act of Christian faith: caring for people. It certainly, according to Proverbs, is a sign that one has been shaped by God’s Wisdom.

     “Do not rob the poor because they are poor, or crush the afflicted at the gate, for the Lord pleads their cause and despoils of life those who despoil them.” People end up poor for lots of reasons, often systemic ones. And, there are plenty of people who are happy to take advantage of people who are desperate. That was true in the era in which Proverbs was written and it is true now. Have you seen that some grocery stores are experimenting with surge pricing so that if they find out that there is a disaster or a heat wave that they can change prices quickly and charge people more for things they need in an emergency? That is the opposite of God’s wisdom. Pastor Leah shared a story from Jubilee Cafe that shows us something more like the compassion God calls us to.

     Sometimes generosity is simply feeding people. Sometimes it’s figuring out why they are hungry.  Back in July, Jubilee Cafe was able to partner with some researchers who are trying to gather information that will ultimately be used to address food insecurity. Researchers from the Institute for Research on Race and Public Policy from University of Illinois Chicago came by dinner to talk to the people who came about their experiences with housing insecurity and food insecurity.

     What I appreciate about these researchers is that they didn’t just demand information and time from the people they talked to. They also offered them something in return. Everyone who responded to their survey got a modest $5 stipend and some snacks. Pastor Leah said, “I was so glad to partner with people who valued our guests enough to pay them for their wisdom.” Any work done to serve a population must be done in a way that doesn’t just extract information and energy from that population. I’m glad these researchers did something to address an imbalance that often comes with this kind of work.

     When I read of the good work this church and their friends are doing, I am struck by the ways that their actions, that is their hospitality and organization, have built a reputation for them as a place of dignity and care, as well as a place with good food. This is, to me, a community working on having the good name that Proverbs is talking about. May their wisdom help us see opportunities for generosity in our own spaces. May we remember that our wisdom will be made clearest in our compassion. And, may we extend compassion to all those made by God.
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Resources consulted while writing this sermon:
Rev. Leah Robberts-Mosser's posts about Jubilee Café:

• https://www.facebook.com/share/p/CYQjnWgiMwFPWS4N/
• https://www.facebook.com/share/p/pCEuooRW8unSweCE/
• https://www.facebook.com/share/p/LZGrckTrmz71mw4h/

Here's some good background on the Proverbs text:

• Megan Fullerton Strollo: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-23-2/commentary-on-proverbs-221-2-8-9-22-23-6
• Valerie Bridgeman: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-23-2/commentary-on-proverbs-221-2-8-9-22-23-5
• Wil Gafney: https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-23-2/commentary-on-proverbs-221-2-8-9-22-23