Wednesday, September 7, 2016

Sermon: "Unbound"

Intro to Paul’s letter to Philemon

I invite you to pick up one of the pew Bibles and try to find the letter to Philemon.
Even if you know to find it in the New Testament, after the Gospels, if you flip the pages too fast you might miss it – because it’s only a half a page long.
If you cheated and looked in the bulletin, then you know it’s on page 1043.

Unlike Paul’s other letters, this is the only letter addressed to an individual rather than a church.
Philemon was a wealthy man and a high-ranking leader in one of the house churches that Paul had likely founded. 
But the subject of the letter is a man named Onesimus. 

Onesimus was a slave who belonged to Philemon, and who had found his way to Paul while Paul was imprisoned in a distant city.
Scholars disagree over whether Onesimus had run away from his master, or whether he had been sent by Philemon to assist Paul.
Because the letter is so short and Paul makes no attempt to explain to Philemon how he came find Onesimus, many modern scholars suspect that Philemon had indeed sent Onesimus to Paul, perhaps because as the letter suggests, Onesimus had committed some transgression and Philemon wanted the trouble-making slave out of his hair.

However Onesimus came to be with Paul, the gist of Paul’s letter is this:
Paul wants Onesimus to be free – if not legally, than at least spiritually.
For in Christ there is no slave and no master.
All are brothers and sisters before God.
To accomplish his goal Paul uses all of his pastoral and diplomatic skills to appeal to Philemon on Onesimus’ behalf.
Essentially saying, “I, Paul, am but a lowly servant of Christ and you, Philemon, are an exalted leader, and I can’t command you to do the right thing –
but I remind you of all that I have done for YOU,
and that we are partners in Christ,
therefore I know that you will do what is right for Onesimus, out of love.”

The Rev. Maureen R. Frescott
The Congregational Church of Amherst, UCC
September 4, 2016 – Sixteenth Sunday after Pentecost
Philemon 1-21


An unnamed woman sits at a metal cafeteria table at the Federal Correctional Complex in Hazelton, West Virginia.
The bench she’s sitting on is bolted to the ground - as is most of the furniture in correctional facilities, to prevent the heavy metal objects from being thrown or used as weapons when an inmate explodes in anger or has a melt down when the walls seem to be closing in on them.
The woman appears to be in her early forties and she wears the khaki brown scrubs of a long-term inmate.  Her eyes are circled in heavy black eyeliner, perhaps to distract others from noticing the exhaustion underneath,
or because she knew she was being interviewed that day by a photojournalist doing a human-interest story on the life of prison inmates.

The woman looks at the camera and says:

“This is my fifth time in prison.
Every crime I’ve committed has come from my addiction.
Best case scenario is I get out of here, rebuild my life, and join the one percent of people who have beaten a meth addiction.
Worst case scenario is I become no more than what I am today.
And honestly, if I mess up again, I hope it kills me.
Because I don’t want to keep hurting people.
I’ve cheated my kids out of normal lives.
My seventeen-year-old daughter is in a home for teen moms.
My twenty-one-year-old son is in jail.
My eighteen-year-old daughter is doing OK. She’s got a job at FedEx and goes to college. She hates drugs and thinks the world is a good place and that nobody is out to hurt her. She wants to help me.
She wants me to come live with her when I get out.
I don’t think that’s a good idea.” 1

This woman’s story is just one among thousands – among millions.
Her story is one that resonates with anyone who has ever felt imprisoned –
or bound -  by the bars and cinder block walls of a correctional facility,
by the ever tightening grip of an addiction,
by the consequences of bad choices and past mistakes,
by the mounting bills and hunger pangs of poverty,
by anything that slams the door on freedom and entangles one in a restrictive web that is nearly impossible to break free of.

It’s important for us to hear this woman’s story because her story helps those who feel bound to know that they are not alone in the world.
Her story is relatable – because she describes a worst-case scenario of addiction where many have been before.
And her story offers hope – because she also describes a best-case scenario - where all is not lost, and the liberation that so many long for is realized in the end.

If we’re wondering how Paul’s personal letter to Philemon ended up being preserved for all time as sacred scripture we need only look at the story of liberation contained within.

The story of Onesimus is the story of a man who is bound –
by slavery, by a debt he could not repay, by past transgressions, and a current transgression against his master that landed him in the care of Paul.
The same Paul who famously wrote in his letter to the Galatians that in Christ there is no male nor female, no Greek nor Jew, no slave nor master.

Paul’s encounter with Onesimus is a story of liberation.
It’s the story of a man who is stuck – bound within the confines of the Greco-Roman socio-economic system where those who could not pay their debts became slaves to those whom they owed money to.

This system, where the haves benefited from the misery of the have nots,
is one that Jesus adamantly opposed and longed to over turn –
with all his talk of the last being first, the least inheriting the most,
and the coming Kingdom, where the world would be turned upside down, and all would eat as equals at God’s table.
Of course turning the world upside in this manner will not only liberate those on the bottom – it’s meant to liberate those on the top as well.

Philemon – despite the advantages he enjoyed because of his money and power – was also bound by the same system that bound Onesimus.
If he freed every slave he had, or suddenly began treating them as equals,
he would likely lose face and status in the eyes of his peers.
There would be little incentive for his clients to repay their debts and
he would lose his source of cheap labor, causing him to suffer financially.
And how long would he be seen as a leader in the local community,
if he elevated his obscure Christian values above his allegiance to the more socially acceptable Roman cultural values?

Paul’s personal letter to Philemon – which he very shrewdly also addressed to the church that gathered in Philemon’s home – was intended to unbind Philemon as much as it unbound Onesimus.

The letter would be read in the gathered assembly – and all eyes would be upon Philemon to see if he would honor Paul’s request and “do what is right” - by looking upon Onesimus as if he were looking at Paul himself.
Here Paul was essentially giving Philemon an opening to do something radical and just – and not have it questioned by the gathered congregation.
Because to do otherwise would be to publically defy Paul – the man who exemplified the teachings of Christ to many.

This is the magic that is contained within this short letter from Paul.
At the very least it reveals the tension that occurs when we shine the light of the gospel on our culture and expose the injustices within.2

This internal and external tension arises when we look at the letter to Philemon and use it to justify slavery or any other human system of imbalance that we’ve grown too comfortable with to discard.
Historically, some have read this letter and claimed that Paul is not freeing Onesimus, but rather returning him to Philemon as a slave – with the request that Onesimus be treated fairly with love, or returned to Paul’s service, still as a slave
The moral gleaned here is that Paul has his eye on the bigger picture, and is not interested in messing with the status quo or involving himself in dismantling human cultural systems that work for many....and we as Christians shouldn’t waste our time doing so either.

If that argument doesn’t sit well with you then you’re feeling that tension that the gospel creates within us.

The same tension that arises when Jesus says, “Sell all that you have and give all that you earn to the poor.”
When he says, “Leave all your possession behind and follow me.”
When he says, “Love your enemies and pray for those who persecute you.”

Taken literally, these gospel teachings leave us with a daily difficult struggle.
As we try to navigate a world where money is a necessity,
where our enemies threaten our sense of security,
where the haves will always have more power and prestige than the have nots.

But what the gospel does is shine a light on the world as it could be.
And it shines a light on us – showing us that we do have the capacity and the ability to do better – to nudge the world away from fear, injustice, and systems that create imbalances, and push ourselves and our world further along towards love, compassion, and grace.

Which is why Paul’s letter to Philemon – a letter that fills barely a half a page – made it into our Christian Bible and continues to resonate with us – and challenge us - 2,000 years on.
Because it ratchets up the tension that pushes and pulls us between who we are, and who we were created to be.

And what about the woman sitting in prison in West Virginia?
The one hoping that she can turn her life around and no longer cause her family pain
- hoping that she might be released from the chains that bind her and be among the 1% of meth addicts who survive their addiction?
When the woman’s story was posted online by the photojournalist who interviewed her, her hope was rewarded by the thousands of comments and letters of support written by former convicts and former addicts.3

One woman wrote:
“I'm the one percent! I've been clean from meth for a year and ten months! One day at a time. We do recover!”

Another wrote:
“I'm the 1% too!! One year 8 months... wouldn't it be great if everyone who is in the '1%' came out and proved to this woman that the recovery percentage is actually higher than she thinks??”

And another wrote:
“I myself am a 2x convicted felon and ex meth addict. I decided the day I went away that I would never not be in control of my life once I went home. Things are not always easy but… this year I will be 9 years clean. It can be done!!!!”

And finally, one man wrote:
“One percent still means someone did it before.”

Someone did it before.
This is why we tell our stories…
and why we still hold dear these stories of our Judeo-Christian tradition.
Because they tell us that we’re not alone in the world.
Because they give us a glimpse of freedom when we feel bound on all sides.
Because they give us hope when we feel hopeless.

And the meth addiction recovery rate?
It’s not 1% as the woman believed. It’s closer to 20-30%.
It’s not an easy road, and the average addict relapses 7-13 times.
But there is hope.
There is always hope.

There is always an opportunity to be set free.
When the light of Christ leads the way. 


1 Humans of New York: Inmate Stories
2 The Rev. Kate Matthews – UCC Sermon Seeds

Tuesday, August 23, 2016

Sermon: "Fourth Commandment People"

Luke 13:10-17 – Scripture Intro

At first glance, this passage from Luke appears to be a miracle story – because it begins with Jesus healing a woman who has been bent over for 18 years with something akin to osteoporosis.

But as you listen, notice that Luke rushes past this story of a miraculous healing and doesn’t dwell on the details - because the healing is just a set up for what come next.

Jesus heals the woman in a synagogue on the Sabbath – the day of Lord.

And in doing so, he breaks the Fourth Commandment. 

“Thou shalt not do any work on the Sabbath, keep it holy, for it belongs to God.”

The conflict that follows between Jesus and the leaders of the synagogue is one that we see played out time and time again in the Gospel of Luke.

These are the keepers of the faith, and they are rightly concerned about religious practices, and rituals, and making sure the faithful adhere to God’s law.

But for Jesus, the care of human beings is itself a religious virtue and practice.

For Jesus, the one commandment that anchors and lays the foundation for all of the others, is that we are to love God, and love our neighbor, as we love ourselves. 

The Rev. Maureen Frescott
Congregational Church of Amherst, UCC
August 21, 2016 – Fourteenth Sunday after Pentecost
Isaiah 58:9b-14; Luke 13:10-17

“Fourth Commandment People”

Most of us have a passing familiarity with the Ten Commandments,
even if we can’t list them in order, or name all the commandments that have to do with coveting, or were not aware that some versions say “Thou shalt not kill” while others say “Thou shalt not murder” – and that there is a big difference between the two.

While these commandments, which were given to Moses some 3600 years ago, still shape and inform the ethics and morals of our world today, there is one commandment that I can almost guarantee every single one of us here in this sanctuary breaks on a regular basis, including myself.

And that is the fourth commandment:

“Remember the Sabbath day and keep it holy. Six days you shall labor but the seventh day is a Sabbath to the LORD your God. On that day you shall do no work. For in six days the LORD made heaven and earth and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.” (Exodus 20:8-11)

How many of us can say that we spend Sunday – the Lord’s Day – doing no work whatsoever – professional, personal, or otherwise?

If you were born into an Orthodox Jewish household, observing the Sabbath – or Shabbot as they call it – would hold a primary place in your life.
For Orthodox Jews, the Fourth Commandment is not just a suggestion –
it’s a way of life, often consuming much more than the 24 hours contained within it.

On the Jewish Shabbot - from sundown on Friday to sundown on Saturday - work of any kind is prohibited.
And “work” includes much more than the job we do to earn a living.

The list of prohibited Sabbath activities includes:
Business transactions, shopping, using the telephone, driving or riding in cars or other vehicles; turning on or off anything which uses electricity, including lights, radios, computers, air-conditioners, and alarm clocks.
Also forbidden are cooking, cleaning, gardening, washing dishes, mowing the lawn, and doing laundry (some of us would have no objection to taking a day off from these chores).
Even writing, erasing, or tearing of paper is prohibited.

Now those of us who are not Orthodox Jews may think that this sounds like a pretty dreary way to spend a day – requiring the faithful to eat cold meals, sit in the dark, and risk heatstroke on a hot day in August.
But an observant Jew would tell us that this is not the case at all. 
One needs only to prepare ahead of time for the Sabbath,
“to celebrate in luxury without doing any of the actual work.”1

Lights, stovetops, and air conditioners may be used as long as they’re turned on before sundown on Friday. Automatic timers may be set as well.
Cooking and baking for Sabbath meals is done on Friday during the day and can be kept warm on a stovetop, as long as the controls are covered and not touched. 
And you can open the refrigerator, as long as the little light bulb that turns on when you open the door has been removed the day before.

Some of the ways that observant Jews have devised to “function within” the rules of Sabbath may seem almost comical to those of us on the outside.

For example - certain objects cannot be moved on the Sabbath because doing so may fall under the category of work – tools, stones, plants, a pen or important papers – but while moving them directly with your hands is forbidden – they may be moved with other parts of the body –  with one's teeth or elbow, or by blowing on it.    As awkward as that may sound.

There is also a prohibition against carrying anything from a private space, like one’s home, into a public space, like the street.
This includes carrying something in your pocket; pushing a baby carriage or shopping cart, or going outside with gum or food in your mouth.
To get around this, some Jewish neighborhoods have erected fencing or simple posts that run from house to house with string connecting them, enclosing the public area into one big private – communal – domain.

And while Jews who are not Orthodox are no longer required to observe the law prohibiting driving to synagogue on the Sabbath, there are still many who will drive to a location about a mile away from the synagogue, park their car there, and walk the rest of the way, to not create the appearance that they are breaking the rules of the Sabbath.

Now if you think Christians are somehow more “evolved” because they no longer adhere to these ancient laws – you should know that many Christians around the world do observe the Sabbath in this way – albeit on Sunday, rather than Saturday.
Many of the blue laws that are still on the books in some states and cities require businesses to be closed on Sunday or dictate what they can sell.

And it wasn’t too long ago that all Christians – even hard-working Christians on the American frontier – set Sunday aside as a day to attend church, visit with family, and read scripture by candlelight.

Sunday services back then often lasted 3-4 hours – and that was just the morning service – worshipers were expected come back in the afternoon for another 3-4 hours of Bible study and Sunday School.

So you’re all getting off easy.

The concept of “Sabbath” is not completely lost on us in the modern world.
Even the most busy among us try to grab a few hours here and there or set aside a day every now and then to do as little as possible –
to go for a walk, read, meditate or pray, or just sit in a quiet space with the TV off and the phone on silent.
Taking time to go shopping or to binge watch Netflix doesn’t count.

Because Sabbath – as a way to honor and move closer to God – should be spent with as few outside distractions as possible to be effective.
Which is the whole point of the ancient practices that Orthodox Jews observe to honor the Sabbath.
Because every time they resist the urge to turn on a light switch or pick up a hammer, they’re reminded that God is the focus of Shabbot – the day of rest.

Admittedly, many of us are not in the habit of making space for rest.
For even just a few hours, let alone an entire day.
And if we have a demanding job, or young children, or we’re the caregiver for a spouse or a parent who needs near constant care – the concept of Sabbath is a luxury that we can’t even fathom having time for – as much as we may need it.

So how do we rectify this?
How do we make space for the Sabbath in our lives?
How do we become Fourth Commandment people?

Because it is a commandment.
One that is pretty high up in importance –
It comes right after “Thou shalt not have any other God’s before me and thou shalt not take the Lord’s name in vain.”
Even things like stealing and murder don’t rank as high on the list.
Which may lead us to believe that God wanted us to comprehend just how significant the observation of Sabbath is –
Not for God’s sake, but for our sake.

Perhaps we need to shift our understanding of the purpose of Sabbath.
Because when we see it as a day of rest – a day to do no work – something inside of us resists. 
Do no work? When there is so much that needs to be done?
Even if we’re not working at our “job” there is always some work that awaits our attention – mowing the lawn, going to the grocery store, volunteering in the community, helping those in need.

Call it the Protestant work ethic, Catholic guilt, or good old fashioned Yankee steadfastness  - many of us have it bred into us that to be idle when there is work to be done is not a good thing.
So there is no wonder that the concept of taking a Sabbath –
a full day off from doing any kind of work – is so foreign to us.

But if we look again at the text from Luke, we’ll see that Jesus didn’t encounter the old woman in the synagogue and declare that she needed a day of rest.
What he did was remove her burden.
He took her spirit that had been twisted and weakened and had left her bent over for 18 years, and he healed her.
He removed whatever it was that was weighing her down, and allowed her to stand up straight, and see the world in front of her, rather than just the ground beneath her feet.

How might our perception of the fourth commandment change if we saw the Sabbath not as a day of personal rest,  but rather as a day to release our burdens to God?

I believe more of us are looking for relief – then are looking for rest.

What brought you here this morning?

What brought you here – when you could have gone straight to the lake, or the beach, or the mountains?
What brought you here – when you could be lounging in bed – on the one day you get to wake up without an alarm, take your time eating breakfast, and read the Sunday paper out on the patio.
What brought you here -  when you could be wandering the aisles at Home Depot picking up supplies for the weekend project you’ve been meaning to get to all summer.
What brought you here when you could have been doing X number of things, rather than getting up early, putting on presentable clothes, and sitting on a hard pew in a stuffy sanctuary for an hour?

Maybe you came because you haven’t been to church all summer and you thought it was time to check back in – to catch up with people you know,
to find out what goings on you’ve missed, to get yourself back in the habit with September fast approaching.

Maybe you came because you’re new – to this town, to this church – and you were curious to see if this one would be the right fit for you –
If you’d feel welcomed, inspired, spiritually fed, and if maybe, just maybe you could see yourself coming back for a second, or third time.

Maybe you came because this is where you always come on Sunday morning. To connect with God and others, to say a prayer, to hear music or scripture or a word that moves something inside of you, to be inspired to go out and serve in the name of love, compassion, and grace as our God calls us to do.

Or maybe you came because there’s something happening in your life right now that is just too much for you to carry on your own.
And you came here seeking guidance – comfort – peace –
something or someone to lean on,
to give you the strength to move forward or to let go, as needed.

We come here for all sorts of reasons.

But few of us get up out of bed and come sit in a church sanctuary because we’re looking for rest.

We come because we’re looking for God.
The One who has the strength and the power to redeem us and heal us from whatever is weighing us done.
The One who touches our lives by working in and through the people sitting here in the pews next to us.
The One who sent us Jesus to show us how to walk upright and how to help others to do the same.

This is Sunday.
This is Sabbath.

This the day the Lord has made.
Let us rejoice and be glad in it.


1 – The Shabbat Laws”

Monday, July 18, 2016

Sermon: "Embracing Our Inner Mary"

Scripture Intro - Luke 10:38-42

Last week’s gospel text focused on the story of the Good Samaritan and our call as Christians to offer kindness and hospitality to strangers, regardless of who they are, or where we encounter them out in the world. 
This week’s text from Luke also focuses on the call to offer kindness and hospitality to strangers, this time to those who enter our homes.  
This is the story of Mary and Martha and the two very different kinds of hospitality they offered when Jesus stopped by for dinner one night.

In the ancient world, hospitality was a highly valued and widely practiced custom among Jews, Christians, and Pagans alike. In a nomadic society, one’s survival often depended upon the kindness of strangers. Hosts were expected to provide food, shelter, amenities, and protection to traveling strangers, because you never knew if a stranger would turn out to be a dignitary, a god, or an angel in disguise.

There’s a reason why Luke tells us the story of the Good Samaritan and the story of Mary and Martha back to back -  not just because they’re both about offering hospitality, but because they present us with two sides of the same coin.
The story of the Good Samaritan is about putting our faith into action - to live out the gospel by physically reaching out and caring for others, even if it means putting ourselves in harms way.
“Go and DO likewise,” Jesus says at the story’s end. 

In contrast, the story of Mary and Martha is not about doing, it’s about being.
It’s about sitting still and quieting our hands and our minds.
And creating space for the stranger – and God – in our heart.

Here is the reading from the Gospel of Luke. Listen for the word of God.

"Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.” 

The Rev. Maureen R. Frescott
Congregational Church of Amherst, UCC
July 17, 2016 – Ninth Sunday after Pentecost
Luke 10:38-42

“Embracing Our Inner Mary”

If you spent any time here in the village this past week you may have noticed some odd behavior.
Groups of teenagers and adults have been congregating in odd places at odd times of the day.
Around the war memorials, outside the library, on our own church steps.
They linger for a short while and then disperse.
You may have even seen people walking erratically around the town green,
or driving around the village very slowly before pulling over and getting out of their cars.
You may have also noticed that all of these people had a cell phone in their hands.

This past week, a new video game was unleashed on the world, called “Pokemon Go.”

Essentially it involves capturing and collecting animated creatures as they appear in the real world.
A notification tells you there’s a Pokemon in your area and if you follow your GPS to the identified spot and hold up your phone – through the magic of mapping technology and the phone’s camera - you’ll see the Pokemon flitting about in real time in the real world.
Players can capture and trade different types of Pokemon at designated "Pokemon Stops," and compete against other players at "Pokemon Gyms."
Here in town, the library and the war memorials are Pokemon Stops, and the Amherst Congregational Church is a Pokemon Gym.

Before we scoff at the fact that people already spend too much time looking at their cell phones, this game has actually gotten teens, and adults, off the couch and out exploring and meeting people in their neighborhoods.  
This is the rare video game that actually encourages exercise.
Certain Pokemon can only be captured when the player physically walks 2, 5, and 10 kilometers.
This past week I encountered teens riding their bikes the entire 12 miles of the Nashua Rail Trail looking for Pokemon along the way.
Also, the designated Pokemon Stops are intentionally located at museums, libraries, public art displays, and historical markers, to inspire cultural interest and awareness.

And because the game designers have designated all churches and other places of worship as Pokemon Stops or Gyms, congregations all over the country have already begun putting up Pokemon welcome signs, setting out water and snacks for the players, and strategizing about ways to evangelize and capitalize on the sudden influx of teens and young adults they find congregating on their steps.
One headline jokingly read,
       “Church Attendance Spikes Nationwide Due To Pokemon Go Craze.”

Now we may shake our heads at the frivolity of all of this, especially when so many other pressing and serious events are happening in the world.

Some may see this trend as yet another sign of our cultural decline,
that people are choosing to preoccupy themselves with a video game –
and stare vapidly at their cell phones – while the real world implodes and explodes around us.

Catholic theologian Henri Nouwen once wrote:

Our occupations and preoccupations fill our external and internal lives to the brim. They prevent the Spirit of God from breathing freely in us and thus renewing our lives.

There is much in the world to preoccupy us right now.
And many of us are longing to breathe freely and find renewal in our lives.

Every time we turn on the news or log on to the internet, it seems like there’s yet another horrific tragedy unfolding – around the world, across the country, in our own back yard – a mass shooting, a terrorist bombing, a police killing, a protest that turns violent, a government coup, refugees fleeing for their lives, entire villages wiped out by machete wielding madmen.

There is so much heaviness in our world – so much pain and unrest –
so much anger and sorrow,
that many of us can’t help but oscillate between trying to tune it all out,
by immersing ourselves in our own every day lives and busyness….
and trying to take it all in, by keeping the 24 hour news channels on in the background, reading endless op-ed pieces to keep abreast of the facts,
and listening to TV and radio pundits attempting to explain the how’s and why’s as these tragedies unfold, while telling us who or what we should be pointing our fingers at in blame.  

Choose your villain - terrorists, immigrants, cops, thugs, Muslims, Christians, racists, rapists, radicalized religious fanatics.
Choose your weapon – guns, bombs, planes, trucks… the Bible, the Quran…the failures of our mental health system, the ineffectiveness of our laws and our government, the breakdown of religious and civil society as a whole.

Every day it’s a different tragedy.
Every day there’s a new victim, a new perpetrator, a new angle on the same old story.

And we wonder why some people choose to preoccupy themselves with video games, social media, and celebrity gossip,
while still others choose to turn everything off and devote their energy to exercising, gardening, or curling up with a good book…because the world out there is just too much to handle right now.

I imagine Mary and Martha each had their own way of dealing with the unrest in THEIR world.
The world that Jesus walked in was not much different than our own –
it too was filled with violence and instability, racial tension, economic disparities, religious fanaticism, and political corruption.

When Mary and Martha did their shopping in the local market, they likely kept their eyes and ears open for possible trouble... 
Roman soldiers harassing members of the Jewish minority;
religious and political Zealots speaking out against government oppression and trying to stir up support for their violent plots;
petty criminals looking to steal unattended bags and pick the pockets of the distracted;
the blind, the lame, and the orphaned set up in every open spot on the street begging for coins and bread and causing even the pious to feel guilty for not doing more to help.

The gossip that passed amongst the women in the market likely centered on the goings on in the nearby city of Jerusalem –
whose son had been beaten in the street for talking back to an Imperial guard,
whose husband had not returned after journeying to the city looking for work,
the latest string of public crucifixions and which enemies of the state had been made an example of for all to see.

When we picture the first century world that Jesus lived in we may think of kind hearted shepherds and carpenters and fisherman and Jesus surrounded by smiling and laughing children….and all those things were there, but all the things that make our world seem so bleak were there as well.

Which is why we may not blame Martha for hurrying home and busying herself in the kitchen.     The world outside stays outside when she’s preoccupied with chopping vegetables, kneading bread, baking pies, and making sure the table is set just right.

More importantly, if she tends to all the details and keeps her mind whirring with what needs to be done next, even after the guest of honor has arrived, she never has to sit across from him, and listen to him speak out about all the terrible things going on in their world.
She never has to look into his eyes and confess the guilt she feels for not doing enough to help alleviate the suffering of others. 
She never has to open her mouth and ask him why his God - their God - isn’t doing something – anything - to lessen the grieving and the pain.

So Martha stays in the kitchen, with her hands and her mind occupied,
doing the work that needs to be done.
The work of hospitality that is so central to her faith, and that certainly would not get done otherwise.

And through it all, Mary sits.
Mary sits at the feet of Jesus, and listens.
Putting aside her fear and weariness of the issues of the world.
Putting aside her drive to keep busy and help her sister as she was expected to do.
Allowing herself to feel her guilt and her anger and her urge to question this man who claims to speak for God.
Mary sits while Martha stews.
And Jesus says Mary is the one who has chosen better.

Now lets stop right here and lift up the fact that this text from Luke’s gospel is not pro-Mary and anti-Martha.
It’s not about shaming the Martha’s of our world who do so much of the behind the scenes grunt work to keep things running.
It’s not about praising those who choose a life of contemplation and prayer, while admonishing those who by nature are "doers" – those who prefer to roll up their sleeves and get their hands dirty in service to God rather than sit around and talk about the nuances of God.

Rather, this story of Mary and Martha is meant to make us aware that our attempts to shut the world out can also serve to shut God out as well.

As Henri Nouwen so eloquently said,
“Our occupations and preoccupations fill our lives to the brim…and prevent the Spirit of God from breathing freely in us...”

God is found in the space we create for others – through our compassion, our empathy, our sorrow, and our joy.
God is found in our caring presence, in our listening ear, in our ability to put ourselves in another’s shoes and look out through their eyes,
even if we can’t ever fully comprehend the world that they see.

God is found in the space we make for prayer, and reflection, and conversation with our Creator, even when all we feel moved to do is question God’s motives - and rage, rage against the dying of the light.

God is found in the space we make for ourselves.
As we give ourselves room to breathe; permission to feel joy; and increase our capacity to see the good in our world that so greatly outweighs the bad.

It is tempting to tune out the tragedies in our world, especially when the sheer volume of these events has us feeling overwhelmed.

It may help to know that there is such a thing as compassion fatigue.

We’re not built to absorb the pain and suffering of a global community.
Often we’re barely able to comprehend the pain and suffering in our own community, let alone take on the worries of the world.

We may or may not find solace in the fact that our world is not any more or less inclined towards violence, destruction, and mayhem then it once was or ever has been.
Our global community, 24 hour news channels, and ability to record and communicate tragic events instantaneously through cell phones and social media has us tuned in to the troubles of our world in a way that is unprecedented in human history.

The same technology that allows us to chase Pokemon around our neighborhood, allows us to see and experience the pain of others across the globe with increasing frequency and intimacy.

The solution to this information overload is not to tune out the world,
but rather to tune in to God. 

Now is as good a time as ever to dial back our tendency to busy ourselves like Martha, and to instead give ourselves the breathing space of Mary.

Giving the Spirit of God room to move and grow within us is the greatest gift we can give to ourselves.

It’s the greatest gift we can give to one another.

And it’s the greatest gift we can give to a world that is in reality overflowing with God’s love, compassion, and grace.  

We just need to give ourselves the breathing space to see it.