Sermon, Pente +23 (Year C)

There’s some weird-sounding stuff happening in today’s scriptures.
Stories that apocalyptic – a word that literally means revealing.
The apocalypse is not some terrifying spectrum that culture suggests – it’s the literal unveiling of what is real.
And sometimes, that unveiling – that revelation – encourages us to ask some questions that may seem unusual.

Firstly, in the prophet Isaiah, we’re reminded to NOT look to the past…
“For I am about to create new heavens
and a new earth;
the former things shall not be remembered
or come to mind.”
…and then the whole passage speaks with images that evoke the past – the Eden experience and early families of the faith.
For a people coming out of exile, these images invited them to move out of their trauma response, returning into one of trusting. One of faith.
Yet – it sounds… too good to be true. A little too idyllic. Too dream-like.
And – to be frank – a bit awkward. There are so many questions!
Perhaps coming out of that confusion is as simple as reframing the context: the question many hearing this would ask may be “how do I forget the past?” and instead, for people of faith, it could be adjusted to be “how can I look to the future?”
The message of Good News from God is not about whether the past is remembered or forgotten, it’s about keeping a focus on a new beginning – informed by the lessons of the past – and implemented in ways that build up the kingdom to be a place of peaceful presence and coexistance.
The Wolf and Lamb forging a new relationship of tolerance and sharing of resources; the newly vegetarian lion adapting to allow for the fullness of life of others. There’s a lot of stunning metaphor in the imagery of this glorious new creation.
And, we recognise – a lot of need for trust and hope and peace.

Our reading from the Epistle likewise takes us into slightly head-scratching territory. It’s one of those scriptures that can be used in seemingly unChristian ways – “do not be idle” and “do things exactly as we tell you” – hmm.
The statement “Anyone unwilling to work should not eat” really seems an incongruous directive, when we are thinking about the God of grace –
The God who provided manna to the community so that they would have bread for their journey.
The one who, through the prophets instructed people to feed the hungry as a means of loosing the chains of injustice and setting the oppressed free…
the God in Christ who fed the multitude with physical bread and fish – and ensured there were leftovers for any who would hunger the next day.
The Christ who declared “I am the bread of life; whoever comes to me will not hunger...”
There’s a LOT of passages where God specifically tells us to provide food.
So… as we read what Paul wrote to the Thessalonians, we can’t help but admit that his commentary today raises questions.

And again, perhaps the unlikely question is the one to best help us understand.:
Rather than saying “WHAT was Paul thinking?!”
Perhaps we need to hear it as “What was the community hearing?”
There’s a slight nuance – easily overlooked - that invites us to consider how the message of idleness was received.
Back in the Greek, the word for idle doesn’t mean unable to work, or lazy; it means the intentionally unruly.
In this letter, It is not so much that believers had given up on their work to do nothing; rather, Paul is calling out the folks who had given up on work to make trouble.
The community had a number folks who, convinced of the end times, were honouring themselves at the expense of others – rather than honouring God with the work they had been called to do.

The same work we are all called to do: to live faithfully, in service to one another. Sharing of our abundance, that we might all have the abundant life that God promises. In this, Paul reminds us to “not be weary of doing what is right.”


Our Gospel again brings us to the edge of the apocalypse! That unveiled awareness of inevitable change…
Jesus speaks first about the destruction of the Temple – which is a bit weird, given that they were IN the temple at the time.
And it was GLORIOUS. A phenomenal structure that had been constructed to intimidate and overwhelm all who saw it – done so intentionally by its benefactor, the insecure and power-hungry Herod.
Even now, Architectural historians recognise Herod’s skill as a builder because of the Temple – so for Jesus to speak of its ultimate destruction would normally elicit a question of “HOW could THAT happen?”

But instead, his friends ask:
When?
Because they don’t need to know how. They understand that while that may be interesting, it’s not significant to their ministry.
Because they believe.
If Jesus says it will come down; it will. The details are just details.
But (understandably), they are naturally curious to know the timing.
And – the circumstances. What will be the signs?
Here, they’re not asking about foundational cracks or structural faults…
They know that a fallen Temple suggests a drastic shift in the community – and that is what they want to be ready for.
Perhaps this is why Jesus does not articulate a timeline that can be measured by a calendar, but rather a contextual change that requires attention to the community.
And goes on to provide the assurance and comfort to his followers that God will provide what they need – along with the gentle nudge of a reminder that we are all to be living in the present, not fearing the future.
For the pressure to prepare ahead comes from a fear of not being able to meet the moment.
Instead, the disciples (ourselves included) are promised that God’s provision will give them whatever defense they need in their own experience of turmoil; and that our endurance in the faith is lifted up as virtue.

What a gorgeous reminder then, for all of us – as we live in a time of questions and confusions, of curiosities and uncertainties:
that God invites us to ask those questions.
That God reminds us of the constancy of that beautiful divine love.
That God encourages us to continue the work of faith: and the actions that result from it.
This is our calling, as people of faith:
to trust in God’s faithfulness, and to bring that message to the world.
May our lives reflect that truth.

Sermon, Remembrance Sunday

Every year, we mark Remembrance Day – a time to honour, to show respect, to those who have served and sacrificed in wars, conflicts, and peace keeping and peace making missions.
We reflect on the courage of those who have been overseas; on those who have served in domestic deployments, on those whose service has been as civilians, as families, as communities.

For most of us, the concept of Remembrance Day – or Armistice Day – began as we remembered the first and second World Wars.
May God bless the veterans of those wars; may God comfort all those who supported them.

As time has continued, however, we sadly recognise that conflict continues.
The veterans of today are not just the courageous folks from the last century; we have veterans of all ages, still among us.

We recall those who have served and who now serve, and we give thanks for them: for their courage and dedication, and for their legacy of the peace and freedom we enjoy.
These are folks whose efforts are to combat evil, to diminish strife and suffering: who invite us to remember – and to work for peace.

It’s beneficial to note the difference between remembering and recollecting: for many folks, to speak of international conflict is an abstract concept. So we do not have the personal memory:
Yet – we remember.

For when we remember, we put back together the parts that have been separated. We reconnect the members, to make a whole.

When we think about the effects of armed conflict, we remember the loss; the pain; the suffering.

When we re-member, we are affirming that evil must never be allowed to triumph in the world; that we honour all aspects of life – for all people and for the planet.
Remembrance Day calls for us to be thankful for those who have taken these courageous actions in the past, and it reminds us to renew our commitment and resolve to strive for peace and concord in our world, in our time.

For when we do not remember, we face the real potential to fall back into situations and circumstances that take us back where we do not want to be. To places where we miss out on our respect for others, where we do not uphold the dignity of all, where we do not see the value of life that God has blessed us with.

So we remember.
And with our faith, we commend those who made their sacrifices to God: to the loving and eternal holiness that embraces them, taking away all struggle, all distress, all the things in which the world was unfair.
The souls of the righteous are in the hand of God; no torment can touch them.

Re-membering is an integral part of our Anglican experience: each week we gather, we hear God’s holy word, to pray, to come to the table:
For at the very heart of our Anglican experience, the Eucharist, we remember.
Even as we recall that the life, the peace and the freedom that Jesus offers each of us, was also won at a price - the price of his own life, taken through violence, on the cross.
At this holy table, the timeless Jesus himself invites us to remember, daily, the power of God to overcome the powers of sin and death; the promise of God to bless us with the gift of community in our communion.

God re-connects us with Christ, and with one another, across all time and space - in the mystery that transcends all explanation. God collects us together:
In this world, and in the next.
At the heavenly banquet.
Where sorrow and pain are no more.
Where every tear is wiped away.
Where we are reunited we all those that we love: re-membered as members of the body of God.

So we remember: and we give thanks.
We remember: and we work for peace.
We remember.

Sermon, Pente +20 (Year C)

Having heard the Gospel today, we might find ourselves trying to decide which of the folks Jesus mentioned that we most relate to.
And, as with most parables, this is where we can get into… challenge.
Because we, like most people, try to think the best of ourselves.
Of COURSE we do!
Some healthy self-confidence is a good thing.
It’s when it gets over the top that it’s… over the top.

So we should go back to the way John tells us the setting and audience of this parable.
“Jesus told this parable to some who trusted in themselves that they were righteous, and regarded others with contempt.”

Ooof. Not where we want to be, is it?
Because these folks are in a double-whammy of ego-driven presence.
They believe themselves to be righteous – by their own standards (which we know are likely to be biased)
And they regard others as unworthy. Beneath them.

And to this group, Jesus uses stereotypes to get his point across.
The Pharisee comes to pray: In the temple.,
Pharisees: influential Jewish religious group; known for their adherence to the law. They were the educated folks who integrated oral and written law, at times separatin themselves from common life in order to delve deeply into studying and teaching the law.
These were the experts.
And they were at home in the temple: this was their place.

And we contrast that with a tax collector… the folks who were known to swindle their own… who collaborated with the oppressor Romans… Society lumped them in with thieves and rogues. These are not the folks you would want to see in the marketplace, let alone in a house of prayer. The ones you’d want to slide away from to ensure nobody thought you might be connected to them in any way.

So a Pharisee in the temple, praying: this is a normal experience.
A tax collector, in the temple, praying: this is weird and uncomfortable.

In the parable, their stance for the prayers are just as diverse and contrary.
The Pharisee is standing (as was the custom for prayer) – eyes lifted, loud voice, slightly apart from the others – but not too far. It’s clear he wants to be heard, and seen, and to be able to see others – even naming others that he sees as part of his oration.
On the other side of the temple is the tax collector – standing far apart, also praying, but with his eyes down. He’s not trying to draw attention to himself – just the opposite. He’s more focused on prayer than on presenting.

So Jesus is starting to show a difference already in these 2 pray-ers… and is starting to shift away from the stereotype anticipated at the start of the parable.

Now let’s consider the prayers themselves…. Because this is where those who would hear and receive the words of Jesus really should be looking inward.
The Pharisee is showing some rather arrogant attitudes here. First, he displays his sense of superiority “God, I thank you that I’m not like other people – bad people!” seems quite the judgement statement.
And then he shares about how great HE is… in giving his list of accomplishments: fasting twice a week in a tradition that would fast maybe 5 or 6 times a year; giving a tenth of his income when most couldn’t afford to do that…
So why would a man of prayer say these things? Well, he’s bragging. He wants to feel good about himself, and the easiest way to do that is to put someone else down.
It’s not healthy, but it is effective – if your goal is yourself.

As the Rev. Joseph Pagano writes:
“The Pharisee basically gives God a status report, a curriculum vitae, highlighting his extraordinary piety and practice. He says the words, “God, I thank you,” but in effect, his speech really says, “God, you’re welcome.”

On the other side of the temple, the tax collector uses one fifth of the words, and takes his prayer in a totally different direction. He doesn’t give a summary, he doesn’t brag, he doesn’t divulge in false humility: he uses minimal words and simply asks God for mercy.
His focus is on himself, but in an honest reflection of his actions, in a private conversation with God.

This is NOT where Jesus’ audience thought the parable would go…
Which is when we can remind ourselves that we, too, are Jesus’ audience.

Rev. Pagano further puts it this way:
“The spiritual trap in reading this parable is to say something like, “I thank you, God, that I am humble like the tax collector, and not like that self-righteous Pharisee.” The human propensity to puff oneself up and put others down can easily twist this parable into an occasion for some religious humblebragging.”

We’re being reminded of the opportunity to reflect on our ways and practices; of how we show the world our faith.
In a society that equates success with having our name put on something, or achieving the highest number of likes or followers on social media, or any other way that we measure “success” by the world’s standards, God reminds us of what it means to have integrity in our faith.
And Jesus lifts this us with another reminder: that those who exalt themselves will be humbled, and those who humble themselves will be exalted.
Not by our selves; not by our direction or intention:
But by God.
For again; thinking that we control the world around us takes us back to the arrogance that Jesus warns against.

It is God who can humble us, and God who can exalt us.
And so let us be comforted by our honest and dignified faith: the simple acts of piety, the honest prayers, the authentic self-reflection, the simplicity of being the people of God that God has made us,.
Let us come before the Almighty, as we are, asking for help on the journey; the mercy we all desire and all have need of;
The mercy that God is always bestowing upon us.
Let us come before God, as people of prayer: knowing we are heard, and welcomed, and loved.

Sermon Notes, Holy Cross Day

HOLY CROSS

Princess Bride – “Inconceivable!”
You keep using that word… I do not think it means what YOU think it means!

This seems fitting with today’s Gospel – John 3.16.
Because while it may be the MOST quoted; it may also be the least understood.

Ubiquitous: graffiti, sports “heroes”, shirts, cards, etc.
Yet how many who quote it could actively describe what we’re meant to DO with it?
Why is this one line – Martin Luther referred to it as “the heart of the Bible, the Gospel in miniature.” – why is it there – and how are our lives different because of it?

SO loved: not a quantity, but a context (how)
The world: not an area, a denomination, rather the timeless cosmos: all of creation.
(defeats the single-use “our guy endorsement” model)
GAVE the Son: again, without limitations of time or space or other things that divide. Offered – inviting to be received….. indicates relationship and all that entails
All who believe in him: meaning of that is actually a call to action – an inspiration to DO the work of God
Eternal Life: well – the concept of Heaven – the Kingdom of God – always a comfort and joy to contemplate.

However…
CONTEXT.
John’s entire Gospel – point is to convince people that Jesus is the Messiah. Itself a concept that was ‘inconceivable’ to many.

There’s some weirdness in the discourse that’s happening.
Firstly: Jesus is saying these things – about himself – before the crucifixion – to a Pharisee who is impressed by the miracles but confused about the teachings.

The chat with Nicodemus. A private, late-night chat. As Nic is doing all he can to make sense of what seems utterly … inconceivable.

Jesus speaks about the Kingdom of God – not as the future heaven, but as a changed way of life here and now.
New birth – water and the Spirit – change heart, mind, actions… find love HERE.

The discussion of eternal life and salvation – rooted right in the really weird story of the snakes – how the source of death becomes the agent of healing and survival.

And the cross – again the source of death – calls us to consider what in US is causing us harm… our closed hearts and minds, our divisive cultures, our violence against each other and the planet…

The cross holds these before us.
The instrument of death – entirely the same and entirely different from modern instruments of death (gun culture and debate this week)

The CROSS Challenges us to look on – and be changed – and to DO (enact) change.
To live differently – having named our ailments, in order to heal and seek wholeness.

Which takes us to John 3.17… that God is not here to condemn, but to promise salvation.
To us all.
Regardless of whatever we need healing from: Jesus assures us of that healing.
Salvation; through the power of God.
In relationship, in faith, in acts of love, in grace. Not passively, but actively engaging in our own journey towards the wholeness God promises.

In ways that are beyond what we could control or understand.
As we give glory to God – allowing ourselves to relinquish the need to control and understand;
Instead entering into the mystery of God’s will. With all the weirdness, the confusion, the “inconceivable” – for the message of the Cross truly is more than we can ask or imagine.

Sermon Notes, Pente +13 (Year C)

My mug
Uniqueness
Imperfections
Known – to me
Local potter (carrying piece of the land with me when leaving MB)
Symbolic – meaningful (latte!) – rest. Treat. Contentment.

Mug – great analogy for today’s lesson in Jeremiah.
God called Jeremiah out of his comfort zone to a shed:
To hear God’s word
Understand God’s ways
Invite God’s people to the conversation

What a GREAT analogy!
Out of comfort zone - Into someone else’s space
Invitation to new perspectives
To hear God’s word
Understand God’s ways
Invite God’s people to the conversation

Putting ourselves into the narrative: as God desires.
We can be made – moulded – formed – re-formed
Always cared for. Not rushed.
If it goes ‘wrong’ – we’re not thrown aside, but re-made
Whatever step of the process – malleable, dried, set.
Made into what we are meant to be at that moment: doesn’t mean we’re done!
Etched into – added onto – glazed - fired

Imagery of Jeremiah is not about devastation – it’s about creation.
And re-creation.
Sometimes the act of being crushed down is the opportunity for a fresh start
Not struggling against what isn’t working – liberated into re-purposing.
Like clay on a wheel – always being transformed and refined and perfected.


the lesson of the potter’s clay is that God will use what we have, and re-build. God will never take his hand off of us, even when we aren’t wanting to – or willing to – feel it.

We hear this in the psalm – being searched and known from our very beginning; in God’s hands.
In Paul’s appeal for Philemon’s community to re-connect one to the other, to be a fulfillment of grace and Christian love.
And in the Gospel, where Jesus invites a new way to be formed, where we put the love of God above all else – including all our possessions – and allow ourselves to be formed – and reformed – as the disciples we are called to be.

So let us be bold in our lives: submitting to the hands of God that continue to create us: knowing us, loving us, guiding us.
Let us choose to be the clay in the potter’s hands.

Sermon, Pente +10 (Year C)

Here in the prairies, we know there are 2 kinds of fires.

The wildfires: uncontrolled and devastating – the kind we know are increasing from our human indifference to the planet.

And the controlled fires that farmers will use to clear a field after the harvest is in.
A controlled burn will clear the field of the residual stubble to make planting the next crop easier, and help remove any weeds or undesirable growth before it can ruin a crop.
The resulting ash can provide nutrients to the soil; and in springtime, a controlled fire helps warm the soil just a little bit earlier than what mother nature might otherwise allow, therefore getting those seeds started as early as possible.

So, from a prairie perspective, fire isn't always a bad thing; it can be quite useful in the longer term. We just need to consider what KIND of fire we’re talking about.

So when Jesus today speaks of bringing fire to the earth, I don't think he's suggesting utter devastation. In fact, throughout Luke's gospel, the use of fire is controlled and careful, and for beneficial purposes of purification and refinement.
In Luke, fire symbolises God’s presence, and thus God’s power to effect change.
Fire is not meant as the fearful cataclysmic force; it is a meaningful symbol of change and preparing for new growth.

We still acknolwedge that this passage sounds harsh and disruptive, like a horrifying statement of judgement. It can paralyze us with the terrors of hellfire and damnation.

But I don't think that's what Jesus wants us to take away from it.
The Jesus I love doesn’t want us to live in terror and fear; Jesus wants us to live in love.
To delight in peace.
To relish in grace.
To believe in the Good News of God so much so that it overtakes every aspect of our lives.

But - in order for us to do that, we must clear away whatever it is that is preventing us from doing that.
To remove from our lives whatever is stopping us from fully knowing the joy of the Lord and trusting in all of God's promises.
To intentionally reject whatever it is that is blocking our hearts and minds, our souls and bodies, from the truth of God.
Closed minds, cold hearts, our need to be right: these things bog us down and prevent us from growing in the love of God.

This can be difficult, because we live in relative comfort. Our society is privileged, we have it pretty good, and we don't want to give that up.
We don't want to consider that there may be a need for us to change, that change can be good, and at times necessary.
"If it ain't broke, don't fix it" works well, when we perceive ourselves as doing just fine on our own, thank you very much.

So what Jesus proposes in his entire life and ministry, and especially to the comfortable crowds he's talking to, is that they examine their own system - and break it.
Break the individual support for greed, classism, and narcissism.
Break the systematic endorsement of racism, oppression, and violence.
Break the processes that slip further and further away from the common good – not unlike what we see happening in so many places around the world today.

Burn the whole system down, and prepare for new growth.

No wonder that Jesus openly admits that there will be divisions, as some people will want to follow his teaching and work for a more just and holy world; and some people will not want to embrace that dramatic change, as they realise what it means for them.

And my goodness – what it means for us.
Consider our own world: there are people we get along with, and people we do not.
We see divisions in worldviews and ideologies, in politics and practices, in large scale and in small.
Even use of the word "Christianity" can highlight a broad spectrum of understandings and applications.

Divisions over matters of religion, even in households, are not new.
Sadly, though, we are at a point where there seems to be lesser opportunity for civil discourse instead of raging debate, with more fervent and longer-lasting implications than we can yet fathom.

There are divisions: in households, and communities, and churches, and society,
as Jesus was telling us that following him meant things might get uncomfortable as he was calling for things to change.
However: when we have harvested the fruits of the Spirit, we can burn away the leftovers. We can intentionally and carefully engage in a spiritual prairie fire: a controlled burn to reset the fields of our hearts for a new season of spiritual growth.

So we burn off whatever may be creeping in before it can take root: anger, malice, indifference. Whatever wild seed is hidden in the soil of our hearts, we need to address it - recognise it - face it - and remove it.
Because until we do, we will not be able to grow the good fruit in the way that God has created us to do.
The negative realities that we carry in our hearts will choke out the potential of what God is continually planting in our lives - we (as individuals and as the church) have the potential of being the fertile vineyard so beloved in Isaiah, a potential too often destroyed by our sour grapes.

We burn off the remnants from seasons past; the leftover stubble once the crops are removed. We benefit from what supports and enriches us while letting go of anything that traps us.
We are called to live in faith and BY faith, we are given great examples of the power of faith in the letter to the Hebrews.
Our faith will not make us perfect in all we do, but it will sustain our ministries as we aim to walk ever closer with God.
Faith will pull us from our 'comfortable pew' into the mission field that lies beyond our doors.
Faith will challenge us, stretch us, cause us into ever-deepening reflection and discernment to where and how God is calling us: and when we respond faithfully to that call, that same faith will show us grace beyond our wildest imagination.

We also burn off our complacency, allowing ourselves to be nourished in ways that may surprise us: like the ashes of fire nourishing the soil of a field.
We consider the words of holy scripture and the wisdom of centuries of God's holy messengers. We are blessed with the opportunity to gather in freedom in worship and in prayer, in study and in conversation, in support and in fellowship. We receive the gift of God's revelation wherever and whenever we are willing to accept it; and we are changed by it; empowered by it; inspired by it.

So yes: Jesus is coming, with fire. And the fire is for us. The fire to clear and nourish us as God's field for new growth. It is now up to us to respond to that holy fire.

Let us pray.
Holy God;
Prepare us to be your fields for new growth.
Set our hearts on fire with a deep love for you.
Kindle in us a desire to serve everyone and everything that you love.
Help us to celebrate this gift of fire, to share its power with those we love, and to never extinguish it in our lives. Amen.

Sermon Notes, Pente +9 - with Baptism

By faith! The letter to the Hebrews highlights the power of living by faith. "Faith" is the most common word in the passage we're given in today's lectionary, and with good reason. The lesson shares the history of faith; from the first connection of humanity and God. The omitted section in the lectionary details the faith of Abel, Enoch, and Noah, before focusing on the specifics of Abraham's faith experience here on earth (despite known hardships) and the focus of faith to look toward the heavenly reward that God has promised us. The full chapter (we receive just a portion) continues to tell of the faith of many additional individuals and communities: people whose lives were influenced and improved by their faith in God.
This letter inspires the reader to consider how faith has been active in their own life: to reflect and meditate on where and how the Word of God has made life better.

Perfect for a week when we are celebrating a baptism!
Baptism reminds us of the many facets of our faith, which grow and develop, ebb and flow, and above all remind us of the power of community.

The promises made are declaration of faith –
Vow and covenant being our intention and God’s engagement with it.
Holy times that serve as foundation for all aspects of our life – how can we live in faith, by faith, with faith, with the faithful?

Re-affirmed in the Gospel –
“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”

What joy! Receiving the kingdom!
And what blissful and blessed opportunity then – to receive the kingdom for all
To live in faith is to share the kingdom
To be ready when need arises,
To respond with heart and hands of loving action.
To receive the kingdom means to help others, to teach the faith, to grow in faith, to know what truly is important.
“For where your treasure is, there your heart will be also.”
So let’s consider that this week – what is our treasure?
How do we use that?
How is God calling us to share that treasure?
In what ways has faith allowed us to delight in God's grace and share the Good News of God?

Let’s start that trust in that living and active Good News with the sacrament of baptism – for young Brooks, and renewing those holy vows for us all.

Sermon, Pente +8 (Year C)

Most of us have something that we collect. Something that we can acknowledge is a collection of want, not neccessarily of need. For example, I collect books. I collect shoes. And I collect Mason Jars. Right now I have a large collection of them - different shapes, sizes, you name it.

I have these jars because I use them. In a few weeks time, they will be full, preserving something, sitting in the pantry. Maybe it will be salsa, maybe peach jam, maybe a new recipe I haven't found yet. But it will be full. And the pantry will be full. Lots and lots of food, sitting there. Well, sitting in several places – as it doesn’t all fit on one shelf in my house!

And while that sounds like our gospel guy - Having SO MUCH of the stuff that more space is needed just to store it all – I’m going to highlight a n important difference.

In my case, I preserve food for the coming months.
I buy locally, which helps the folks who are literally growing this food, to earn a living.
I get to make my own food, so I know what's in it, and I get to make it exactly the way I like it.
I know approximately how much of any food I'm going to use in a year, and so that's the amount that I preserve - not more than that, otherwise it will go to waste.
I make some specialty treats, which can then be given as gifts to friends - a little something special.

And that's different from the gospel guy. This guy is caught up in collecting, for the sake of collecting. He knows how much food he will go through - one barn full - and yet he wants MORE.
More for himself – not of need, not to share with others, not to give away, just MORE. And not a slightly larger barn, like adding another small shelf - no, that wouldn't be good enough. He wants a brand new, shiny, flashy, BIGGER barn - a better barn - so that he can have more.
More than he can eat in a year. More than he can eat through a famine. More.

The challenge with MORE like that, is that it's not actually helping. Saving is good, collecting can be good, but hoarding is not good. And barn guy is hoarding.

He's hoarding grain - so much grain that it will actually start to rot before he can eat it all - so it's wasteful. He's taking so much for himself that there may not be enough for the other people to have enough for themselves - basic supply and demand. He's hoarding it without realising that he's hoarding.

And he's so caught up in himself that nothing else matters - even the start of the gospel passage has him interrupting Jesus while Jesus is teaching a large crowd, demanding that Jesus triangulate with his brother - so that he can get more money to buy more stuff, and put into yet another big barn. All for himself.
Even his language reflects this - already a rich man, he says "I" want more storage space. "I" will want more stuff to fill the bigger barns. "My" grain and "my" goods in "my" bigger barns. Sounds greedy. Selfish. Entitled.

Sadly, this guy sounds like many of the people we encounter in our society.

We have folks who want - and want, and want, sometimes beyond their capacity. We have folks building bigger homes for all their stuff. We have businesses set up to help us organise our abundant stuff. We have entire industries designed for storing the clutter of stuff that we can't fit into our larger, organised homes.
And this has become normal for us, as much as it was normal for the gospel guy.

The root cause remains the same, too - in the gospel, the man has confused this life and the next; he has muddled the understanding between earthly and heavenly. Paul cautions the folks in Collossus against that exact way of thinking: "Set your minds on things that are above, not on things that are on earth."

And this is why Jesus snaps this guy back into reality - quite bluntly. This may be the only time in scripture when God calls a man a fool. What a harsh insult!
It is shocking - as it was intended to be. Jesus is showing this man that he has become so self-centred, so inwardly-focused, that he is actually harming himself, his relationship with his community, and his relationship with God.

What a powerful message that Jesus gives - to the man, to the crowd, to all of us today - that our priorities should not be defined by the amount of stuff that we have. That our priorities should not be on earthly possessions. Of course, we all need stuff, we all want stuff - but we're also in a position where we are able to use our stuff for the love of God and building of the kingdom.
Stuff is okay; saving is okay; hoarding is not, and greed is not. If we get to the point where we have to guard and protect and defend our possessions, we're not using them for the glory of God anymore - and that's missing the point.

So I'm going to invite to think about our stuff - what we have, what we've been given, what we want, and how we use that stuff.

And now I'm going to invite us to recognise and celebrate something that we can all collect. That is God's grace and love. These are given to us, flowing freely, with abundance.
As the psalmist declares, it is this steadfast love which brings the wonderful works to all of humankind. This steadfast love which endures forever doesn't need a storage locker, but it does need space in our hearts and in our lives. So we are invited to make space, to receive this wonderful gift, to celebrate having this wonderful gift, and then to share it with others.

It is in sharing God's grace with the world around us that we are, in fact, helping to build God's kingdom.
It is the best possible thing we can collect, and it will help keep us focused on the truly important things in our earthly lives. It's a wonderful way for us to find the balance between the treasures of this life and the treasures of the Kingdom.

May we all live each day of this life being faithful and fruitful; may we live each day of this life reminding ourselves of the opportunities to be rich toward God.