Category Archives: Theology & Culture

Sermon, Theology & Culture

The Lost Sheep & Lost Coin vs Caring Shepherd & Joyful Woman

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Luke 15:1-10

So he told them this parable: “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?…

“Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it?…

Finally, Jesus seems to be laying off the guilt trip this week. For the past couples weeks, Jesus has been giving us a hard time. Two weeks ago he was criticizing our sense of self-importance. Last week it was our holding on to possessions, and how they hold on to us.

Today, we hear two familiar parables. The Lost Sheep and the Lost Coin. They are connected to a third, the parable of the Prodigal Son, which we heard in Lent. And it is nice to hear something that sounds a little more Jesus-y. A little less Jesus the critic and little more of the feel good Jesus, the hopeful Jesus.

The experience of being lost and being found is something we can all identify with. We have all been lost or have lost something. We have been found or have found something or someone. Being found is a joyful feeling, finding that lost thing is a relief. And as that familiar song says, “I once was lost, but now am found. Was blind, but now I see.” We are deeply connected in faith to the idea of the lost being found. When Jesus talks about finding lost things, it is something that we feel down in our souls, in the very core of our being.

Jesus is talking to a varied group of listeners. Tax collectors and sinners, or more appropriately, debtors. The people who collected the money and the people who owed the money, along with the Pharisees and scribes, religious authorities. Upon hearing their grumbling about the company that he keeps, Jesus offers these first two of three parables.

A shepherd loses a sheep. One lost from the flock of 100. So he leaves the 99 in order to the find the one. Some might call it dedication, others might say irresponsible. But he finds the sheep and celebrates.

A woman loses one of her coins. A silver coin or day’s wage. She tears apart the house to find it and then throws a party. A lot of effort for just one coin, but she finds it and celebrates.

The point is made. The pharisees and the scribes might be grumbling about the presence of tax collectors and sinners, but lost things, lost people are kind of God’s thing. And yet, the grumbling of the Pharisees and scribes does point us to a problem that we often seem to share. No matter how hopeful and feel good Jesus gets, we find reasons to grumble.

The Pharisees and scribes show us our own complicated relationship with the idea and experience of being lost.

I can remember those moments that stick in my memory from childhood. Wandering the aisles of the grocery store or the clothing racks of the department store, when my mother disappeared from sight. I was never lost for more than a few seconds or minutes, but the fear that so quickly sets in can be paralysing. It is the same for being lost in an unfamiliar city, or hiking through the mountains and leaving the trail only being unable to make your way back.

But perhaps, it isn’t just being physically lost. It is losing that job, losing that relationship, losing that sense of freedom because of illness or disability. Or maybe it is just feeling lost in life, unable to gather your sense of self enough to feel grounded and secure.

Being lost is terrifying, unsettling, debilitating. And when we are lost, or when we feel like we have lost out, we are quick to blame those around us. The map maker, or GPS company or city planners. The company we used to work for, the government, the economy, our ex, the disease or accident. Or maybe just the whole world seems to be at fault.

Yet, there has been a strange attitude that our world has been exposed to lately. The attitude that brings us Trump or Brexit or Canadian Values Screening. When others are lost, we are quick to blame the lost for their problems. Those people don’t need to come here and take our jobs. That person should have had the will-power to resist addiction. If he just tried a little harder at work. If she just gave him another chance. If they had taken better care of themselves, maybe they wouldn’t have gotten sick.

When we are lost, it is someone else’s fault. When someone else is lost, it is their own fault.

Being lost is a complicated experience indeed.

Some of your may remember all the way back to Lent and the story of the Prodigal Son. You may remember that the titles of parables are not what Jesus’ named them. The titles are what we, the church over the centuries, have named Jesus’ stories.

And the parable that we call The Prodigal Son is called by another name by the Eastern Orthodox. They call it the parable of the Loving Father.

And how we name the parable shows us which part we think is most important.

The parable of The Prodigal Son is about a spoiled brat of a son who spends his inheritance on partying, only to have to return home, hand in hand. It almost sounds like a cautionary tale!

But the parable of The Loving Father, well that is about a father who welcomes his lost son home with open arms.

Hear the difference?

When these three parables are placed side by side by side, the Lost Sheep, Lost Coin and Prodigal Son, we see that that the lost things have little to do with each other. It is hard to see the common thread between a sheep, a coin and a son.

Yet, when we compare the Shepherd, the Woman and the Father… each goes and seeks out the lost. The Shepherd leaves the 99 to find the 1. The woman turns her house inside out to find the coin. And the Father runs to greet his son while his son is still far off.

Each goes and seeks the lost. And then when the lost has been found, each celebrates. The Shepherd rejoices with his friends. The Woman throws a party for a coin. The Father slays the fatted calf for his son that was lost and now is found.

We name the parables after the lost things because we think the lost things are the most important parts of the story.

But just maybe Jesus isn’t making a point about what is lost, but instead who does the finding.

Maybe the parables should be named the Caring Shepherd, the Joyful Woman, the Loving Father.

Maybe Jesus is trying to make a point about just who is finding us.

The Pharisees and scribes want to blame the lost for being lost. We have a complicated relationship with the idea of being lost. We would blame everyone and anyone else when we feel lost, but anyone else who is lost has only themselves to blame.

Yet in the midst of misread maps and failing GPS, in the midst of lost jobs, lost loves and lost health… in the midst of all the things and people that are lost in our world.

Jesus is talking about being found.

Jesus is talking about who is doing the finding.

Jesus is talking about how God goes to extraordinary lengths to find lost things and people.

Jesus is talking about all those people that we are quick to label as lost,

tax collectors and sinners,

those who owe debts and those who collect,

those whose maps have led them astray in life,

those who know the loss of brokenness and suffering,

those who have no other place where they belong,

Jesus is talking about how all those people are the ones who God finds.

Jesus is talking about how all those people are us.

And in fact, when Jesus tells these parables again here today, Jesus tell us that no matter how lost we may feel in life, no matter much we focus on the lost things and the lost people, that the point of this story is being found. Jesus tells these parables about God who finds.

Jesus says today, that here, where lost sinners gather together to repent… that here we are the most found we can be.

Because our finding God has found us, in the forgiving words of grace, in the finding waters of baptism, in celebrating feast of bread and wine.

Jesus is telling feel good, hopeful parables today. Parables that we may think are about lost things and lost people. But parables that are really about Caring Shepherds, Joyful Women and Finding Gods.

Sermon, Theology & Culture

The Church is no longer invited to the Party

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Luke 14:1, 7-14

But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, `Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Read the Whole Passage)

Sermon

For most of the summer, we have been hearing the stories of Jesus ministry, dropping in on scenes from his travels, hearing parables and other teachings. Stories like Mary and Martha, the Lord’s Prayer and the Good Samaritan. Last week we heard about the women who was bent over or stopped for 18 years. All Jesus had to do was reach out to touch her and she stood up straight, she was liberated from her condition by Jesus’ compassion.

Today, Jesus in invited by some big whig pharisees to a dinner party. An invite that only important people get. And with all eyes on him, Jesus is sounding a lot like Martha Stewart. Jesus is giving dinner party advice. About where to sit and how to avoid giving offense or being embarrassed. Don’t sit too high so that you aren’t asked to move to a lesser seat. Imagine that drunken and sleazy wedding guest trying to cozy up to the one of the bridesmaids at the head table of a wedding banquet. Not cool, Jesus says. Instead sit below your station. Find a table at the back of the banquet hall, and the bride’s father will come and move you closer to the front, and everyone will see how important you are! You can almost see the headline across a house and home magazine: “Where should you sit at the party?” find out pg. 23.

The only problem with this kind of dinner party advice is that it sounds opportunistic or faux humble coming from Jesus. And isn’t Jesus supposed to promote authentic humility? Sitting low to move high is not humble. Shouldn’t Jesus tell us to sit low and stay low?

These days, proper dinner party etiquette is mostly a niche interest, a vanity for the kind of people who worry about centrepieces, dinnerware settings and chair covers. But 2000 years ago in Hebrew culture, social standing was extremely important and it came to play anytime people gathered together. Each guest would sit according to the station in the community and knowing where you sat at a dinner party was about knowing how to rank yourself in society. And everyone knew where they belonged, on top, on the bottom or in between. And where you stood was a sign how important you were, how much respect you commanded, how you stood in the eyes of the powerful, and even where you stood with God. In fact, your social standing had a lot to do with where you stood with God. The more important you were socially, the more you had earned God’s favour. But perhaps most crucially to today’s story is the effect of honour and shame in Jesus’ world. To be moved down to a lesser place would bring shame upon yourself, and shame would lessen your social standing, and therefore lessen your favour with God. But for a host to seat you below your standing would be shame for the host, so it would be essential for the host to make sure that each guest was given the proper respect and honour due their standing. To be moved into the place of honour, was like being ushered a little closer to the gates of heaven.

The world that Jesus lived in was a little more Downton Abbey than we are used to… We just aren’t as hyper attentive to who are most and least important people in the room.

Still, in many ways our world is full of the same kind of concern for where we stand, and the same ranking of who is in and who is out, who is on the top and who is on the bottom.

Last week, Pastor Stan spoke to us of how the image of this woman bent over, unable to see anyone’s face but only their feet, that this was an image for the church. We are feeling bent over and burdened like this woman. It is a surprising turn for us, for the church. We used to occupying a place a of power and privilege in the world, we used to be seated at the places of honour. We used to host the influential and the powerful in our buildings and communities. Yet, these days we feel like we have been left off the guest-list by the world, or if we are invited to the party, it is to be the court jester. And when it comes to our table, we feel like there are more than enough places, that the few guests who are here, can choose any seat because you can’t offend an empty chair. Our tables feel empty.

However, there is more to Jesus’ dinner party advice than just knowing where to sit. We should realize that we have been guilty of exactly the things he names. When we had the power, we were often guilty of sending people down the table. We made sure that people knew they weren’t good enough for the seats of honour, and we saved the best spots for ourselves. And when people stopped coming to fill the cheap seats, we blamed them for not knowing their place and fulfilling their duty.

And now… now, we have been sent down the table. The world has told the church that we were sitting too high for our station. People are choosing sports, shopping, recreation, or sleeping in, rather than being at church on Sunday mornings. It has been happening for decades. And now as the baby boomers enter retirement, they would rather golf or go the cabin or travel than be in church. Generation Xers don’t trust institutions like us, and would rather build their own communities and their own families. Millennials are tired of the church trying to attract them in with loud music and flashy services, they want a church that wants to honestly deal with their doubts instead of shushing their questions.

Jesus’ advice to us about dinner parties is a lot more than it seems indeed.

But it is Jesus’ next piece of advice that should really get our attention. Dont’ invite those who can repay the favour… instead invite those who cannot.

For as much as the church is guilty of sending people up and down the table, we have also  been generous, we have welcomed strangers like the refugee family that arrived this summer. We have fed the hungry, cared for the sick, and opened our doors to our community. We have been a curious mix of generous and concerned with status, we have helped those in need even as we let them know their place was down the table.

But with Jesus’ last piece of advice, he names the thing that we have forgotten. Jesus reminds us that the table is not ours. The food, the chairs, the drinks, the invitations. They were never ours to control.

The table is God’s. And God has invited us to it. God has not invited friends and brothers and relative and rich neighbours. God has invited the poor, the crippled, the lame, and the blind. God has invited us. We are the ones who cannot repay the invitation, we have no table, no place, no welcome good enough for God… and yet God’s table, Jesus’ table is always open to us.

And at God’s table each place is the place of honour. There is no moving up or moving down. There is no sitting higher with the risk of being sent down. There is no sitting lower to work our way up. All the places are the same, all are the best, all are open for us. With God, there is simply a place at God’s table. A place for us, each and every one of us.

Jesus’ dinner party advice is more than it seems. And even though the church has not always been the best guest or host, we have a God who is the ultimate host. God is the one who always has a place for us. God is the one who welcomes us to the place of honour. God is the one to whom the table belongs.

So when it seemed like we as a church sat at the place of honour in the glory days, or now when it feels like have been left off the guest list… neither has been the truth. For we have always had a spot at God’s able, a spot no better, and no worse than anyone else.

God’s table has always been open, set and ready for all. Ready for us.

Theology & Culture

Why people are looking for “Church” in places other than Church

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Figuring out what non-churched people are looking for is an agonizing endeavour for most church leaders. Churches everywhere are trying things that will draw in new people. Yet, in some of my more cynical moments, I wonder if churches actually offer anything that most people are looking for.

You have to be pretty deep into the weeds of spiritual exploration to be looking for what a Lutheran church is offering. You have to be interested in a rich tradition, heavy with its history, theology and ritual. You have be interested in the structure, patterns and rhythms of liturgy. You have be interested in a biblical understanding that goes deeper than the Sunday School idea of “good people go to heaven and all the people I don’t like go to hell.”

I have had the sinking feeling for years that in our world of reality TV, streaming music, mindless Facebook scrolling and other intense yet mind numbing forms of media, most people don’t even give a thought to the idea that church, being part of a Christian faith community (especially a declining mainline one), is something that they need in their lives. 

But then the other day I heard something curious on the radio. It was an interview on The Candy Palmater Show on CBC Radio. She was interviewing a superfan of the Tragically Hip (for those that don’t know, the tragically hip concluded their last tour in the summer of 2016 after lead singer God Downie announced that he has terminal brain cancer). Candy asked this superfan what his emotions were going to be like when he attended his last (21st) live concert and he said,

“This is church for me, and this is the last time I get to go.”

I was half listening to the interview at the time and this woke me  up and started my mind racing.

My first thought was, why isn’t church “church” for this man?

But my next more important thought was that maybe people are looking for what church has to offer.

You don’t have to look very far to see that people all around us are flocking to things that bind them together. The Tragically Hip for many Canadians is an example. Sports, politics, music fans, etc… people are gathering around shared interests – no, things they believe in – all over the place.

People want to be part of groups that come together around a common belief or common cause. People want to be a part of something bigger than they are, with others who feel and think the same way. People are looking for places to be church all around us.

So why aren’t people finding “church” at church?

American Christians have this expression that I have noticed becoming increasingly common lately. I have seen it on social media, in videos, and while travelling to the US.

When church people experience a group coming together around a common experience (around terrorist attacks or police shootings, for example), and there is an emotional and moving aspect of being together, people will say, “That’s church!” (said with a southern drawl).

This is almost never in reference to actual church.

It is almost as if our desire and need for “church” isn’t found at church.

The world around us (church people) is increasingly not seeing church as a place that does what church is supposed to do. Churches have stopped being places where people can come together under a common cause, a common belief or creed. Churches are less and less places where people are tied together simply because they believe in the same thing.

How did that happen?

Well, I have a theory.

A few months back I wrote about how many churches have become like soccer teams who no longer play soccer, but who simply gather for coffee and donuts. And as members decline, the chief concern has become who is going to make the coffee and buy the donuts. So when people are looking to join a soccer team come to us, and we ask them to be in charge of the coffee and donuts, they don’t stick around.

Being focused on coffee and donuts goes deeper than just not playing soccer anymore (or not having that Jesus guy be the centre of our faith communities).

My theory is that the reason so many un-churched, de-churched and even church people are no longer finding “church” at church is that we have made the focus of church ourselves. 

Worrying about who is going to make the coffee and buy the donuts, is really a worry about ourselves. What we are really worrying about is who is going to take care of us. Who is going to worry about us. How are we going to keep being us when us is declining.

The problem with worrying about us is that there is no room for people who aren’t us.

Put another way, Tragically Hip fans always have room for more Hip fans. There is always room for more people to cheer on athletes or sports teams, to support politicians and political parties, to be fans of something together. There is room for the whole world to gather around the Olympics.

There SHOULD always be room for another person who wants to follow Jesus with us. But so often churches are looking for people to care about the survival of us instead of following Jesus. And  when us is defined by who is already here rather than the common larger-than-us thing that draws people together, there isn’t room for more us. There isn’t room for more church members when our biggest concern the survival of group that is already exists here.

People are looking for “church” all around us. Faith leaders, church leadership and church people should take more notice. People are looking for experiences and communities that are gathering around something in common, whether it be a band, sports team or political party. They are looking for church as it is supposed to be, being tied together by a common belief in something or someone bigger than us.

But people looking for “church” will not find it in communities whose chief concern is the people who are already there. In fact, you will never find “church” in a group that has already decided that you aren’t part of the group before you even arrive.

Perhaps it is time it for congregations and faith communities to do some soul searching and decide, are we going to be church or are going to be “Church?” Are we going to gather around the group of people that we already are, or around Jesus who calls us to make room for more?

Where do you find “church” in your life? How can churches do “church” better? Share in the comments, or on the Facebook Page: The Millennial Pastor or on Twitter: @ParkerErik

Sermon, Theology & Culture

Who said it? Jesus or Donald Trump: Olympics Edition

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Luke 12:49-56

Jesus said, “…Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided: (Read the whole passage)

Wow… Jesus is on a roll today. We have been making our way through the teachings, parables and ministry of Jesus for a number of weeks now, and so far we have heard familiar stories like Mary and Martha, the Lord’s Prayer, the Good Samaritan.

Last week things took a turn for the less familiar, but at least Jesus seemed much nicer, ‘Have no fear little flock, for it is your Father’s good pleasure to give you the Kingdom.’

But today we get some of the harshest words Jesus has in the gospel of Luke.

And yes, they make us uncomfortable. Jesus isn’t supposed to speak this way, Jesus is about uniting and bringing people together right? Not about setting people against each other. Jesus sounds almost like Donald Trump with all these talk about division and doom. 

And the difficulty with this passage from Luke is that there isn’t some neat trick of context that explains what Jesus means. It isn’t like the verses before or after explain what Jesus is really talking about. This passage on division comes in a chapter where we are given quote after quote strung together will no real details or information connecting them to each other.

I don’t know about you, but when some gun toting christian on some cable news show quotes this passage as justification for hate, violence, intolerance, and yes, division, it makes me want to curl up and hide under a rock. It is one of those passages from the bible that you almost wish wasn’t there. But it is, and it get used as justification for some Christians to be jerks. “Do you think that I have to bring peace? No, but rather division.” And a lot of embarrassing blowhards claiming to speak on behalf of all Christians say this passage shows that Jesus would be an assault rifle carrying bigot were he to come to today.

And so the question becomes, what do we make of this divisive Jesus? Where does he fit with the loving, compassionate, and caring Jesus that we know?

Of all the places and people who could perhaps offer and explanation to these strong words from Jesus today, it was a late night talk show host talking about the opening ceremonies of the Olympic games that provided me some insight.

In HBO’s John Oliver’s recap of the opening ceremonies, he showed a portion of IOC president Thomas Bach’s speech where he said, ‘In this Olympic world, there is one universal law for everybody. In this Olympic world, we are all equal.”

Sounds like the usual lofty speeches that get made at Olympic games.

But John Oliver, who was having none of it, replied,

“Okay, that is simply not true. If that were the case, you wouldn’t need to have an olympics. The whole reason we do this is to find out, who is better than everyone else, so that we can make them stand higher [cue photo of athletes on a medal podium] than the other people who are not as good as them. Because the point of the games is not to celebrate equality, but individual’s excellence.”

(Language warning)

Cheeky, but he isn’t wrong.

As I have been watching my fair share of olympics this week, I haven’t been spending much time cheering on the athletes destined to come in last. It is the ones who win medals, who come in first, who defeat the rest of the competition who are the focus. Everyone knows who Penny Oleksiak is the week, but does anyone know the name of the Canadians who didn’t place in archery, or shooting, or judo, or race walking, or discus or other sports where our country isn’t competitive?

The Olympics in some measure are a safe way for nations to go to war with other nations without dropping bombs or sending soldiers, they are hardly about equality.

And this is where the Olympics and John Oliver gives us insight into what Jesus says today. 

Sometimes our rhetoric, the fancy words and ideals that people throw about in the name of unity and equality don’t really express or name reality.

The reality is that we are human beings are compelled by conflict. We live to fight, it is in our biology – the reptilian parts of our brains are primed to override rational thought in order to Fight, Flight or Freeze when the opportunity aries. And Jesus know this. Jesus knows that sunshine and roses is not what the world is about. Rather that our world is full to conflict and division and sin and suffering and death. And these things are what catch our attention, these are the things that are the foundation of our established orders, these are the things we use to categorize and understand ourselves and our world.

And so when Jesus, God in flesh, comes to meet humanity on our turf, it has to be in the midst of division, because that is where we live as human beings. You will notice that Jesus doesn’t say that he has come to CAUSE division, but simply that he BRINGS it. Division will follow Jesus wherever he goes, because Jesus is going into the human world.

And Jesus is coming into our world, with a message. A message about God, and God’s love for us, and how God is turning our world upside down.

And Jesus represents a threat. A threat to the established orders, to the conflict and division that we love so much, a threat to making people stand higher than those who are not as good as they are. Because in God’s world everyone is equal, and there wouldn’t be an olympics because the medals and podiums would be not be for the first, but for the last. And those in first would be about as interesting to us as those in last are in our world.

And so today Jesus brings division. And yes it sounds terrible and probably makes us uncomfortable… but it is also what we know. And we are uncomfortable because we realize that Jesus really does know us, and knows that conflict and division is where we live.

But Jesus’ words also make us uncomfortable because they aren’t plastering over our conflict and division, our olympic battles with lofty rhetoric about equality and unity. Jesus words instead tell us that  God is coming into our world, to find us, and this will cause real division. Because God is going to change everything. God is going to change us. Change us with love and compassion, with true equality and true unity. 

God is coming to change us with the good news of Jesus in our world, division and all.

Amen. 

Sermon, Theology & Culture

Bigger Barns, Rich Fools and Refugees

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Luke 12:13-21

And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” (Read the whole passage)

We have been hitting a highlight reel of the gospel of Luke lately. We have heard very well known and familiar stories like the story of the Geresene Demoniac and Jesus exorcizing the demon called legion. We have heard the parable of the Good Samaritan. We stopped in for dinner at Mary and Martha’s. We learned the Lord’s Prayer along with the disciples who wanted to know how to pray.

But today, we step off the highlight reel to touch on a much more taboo topic. No, not sex. Not even politics, despite all the news about Donald Trump and Hillary Clinton.

Today, Luke has laid upon us the issue of money and how we value it. The way we understand money and wealth in the Church has a varied history. Some have said that wealth is a sign of God’s blessing. Others would say wealth that is not used to help the poor is one of the greatest sins imaginable. Either way, money and its place in our lives and world elicits strong feelings for all of us. We know that money holds power over us, and we also know that putting money in its place is something we struggle with.

Jesus is standing in a crowd teaching his disciples when two brothers come forward and ask Jesus the teacher to settle a dispute over inheritance. Inheritance was a complicated issue in the ancient world, like it is now. The eldest son of the family received a double portion of the wealth, compared to other sons. And the assets, the land, the buildings, the servants would belong more the clan or tribe than the particular  landowner.

But what passes us by quickly, is that most people wouldn’t be landowners in Jesus’ day. Most people were day labourers, or might have been lucky enough to have the skill to make something to sell. Landowners were wealthy, and often they were the economic drivers of a community. Their land produced food, jobs, provided places to live. They were responsible for their communities.

So when these two brothers are seeking to divide their inheritance, it is possible that they will be dividing a whole community. The estate that they look after together might not be able to adequately provide for their community once divided. But the two brothers, aren’t thinking about that. They are probably thinking about controlling their wealth themselves.

And so Jesus will have none of it. He refuses to arbitrate their dispute as a respected teacher.

Instead, he offers a scathing parable about greed.

Often in Biblical parables, the rich are portrayed as having acquired their wealth in unethical, even illegal ways. But the farmer in today’s parable has done nothing wrong. He does not steal, or cheat, or break the law. He simply is the owner of land that produces abundantly.

In fact, the farmer’s wealth is not at issue in the parable. It is what the farmer says that seems to be the problem. Listen to his words: “I do, I have, my crops, I will do, I will pull down, my barns, my grain, my goods, I will say, my soul, Soul you have ample”. In the short 3 sentences that this farmer speaks, he makes reference to himself 10 times. It is easy to see that this farmer is rather self-centered, and that he sees the land and grain as belonging to him.

Yet, the land would truly belong to his family. His wealth would then belong to his community and all of his relatives that would be working the fields along with him. But our farmer only considers storing his grain — his wealth. He does not consider other options like providing for the poor, giving his workers a bonus or sharing with relatives whose land did produce as well.

The farmer in this parable is a caricature. He is the extreme version of our human instinct to create security for ourselves.

We know very well the thought process that is being outlined in this parable. In times where there is even a small amount of extra, saving it for when there is not enough is important. Today’s farmers could use some harvests with extra, some years when next year’s crop wasn’t already being used to pay this year’s.

It isn’t the actions of the farmer in this parable that are brought into question. Rather, as God demands the life of this wealthy farmer today, the issue is about the proper place of money in the world. It isn’t just that those big grain barns won’t do this farmer any good once he is dead. But more importantly, that storing all this grain, all this wealth hasn’t done anyone any good.

Who is remembered at a funeral for the size of their grain bins? Or house? Or wardrobe? Or bank account? Or car collection?

Jesus is making a point not just about the next life, but about this one. This absurd farmer and all his wealth has missed an opportunity to build something far more valuable than money and wealth. The farmer has missed what it means to build relationships with people.

People are more valuable than any amount money. Full grain bins mean nothing when there are people starving next door. And yet our world routinely chooses wealth ahead of people. Our world is full of overflowing grain bins and starving people.

This week, our church and our community was blessed with a powerful reminder of how easily people can be forgotten in our world, and how the economic systems, and political systems around us often put money and the things money represents – power, influence, security, – ahead of people.

On Wednesday night, the Red River Churches Refugee Team welcomed 7 people to our community. 7 people whose earthy possessions and wealth could fit into one small suitcase, not each, but for all 7. Even my daughter who not even a month old, has more stuff than can fit in one suitcase.

And yet, these 7 sudanese refugees represent more than a reminder of how people are easily forgotten for the sake of money and wealth. They also show us what it looks like when we do put people first. They remind us that bigger bins for our grain, for our stuff is not what we need or the world needs. They remind us instead of how God sees us.

When Jesus scolds these two brothers for wanting to divide their inheritance, it is because when he looks arounds his world is full of people just like our new refugee family. People whom have been left behind by the world in our struggle to have more money and wealth. People who are forgotten by those with riches. People who could benefit from some of that extra and abundant grain.

But it isn’t just that Jesus reminds these brothers and us that those with more than enough can afford to share with those with not enough. But Jesus reminds us that ultimately, on the night when our life is demanded of us, that we too are refugees with nothing. All the wealth and money and power and security in the world means nothing in the face of death.

And how lucky are we, when we forget the proper place of money and the value of people, that God does not. That God places people above money, wealth, power and security. That God is willing to give up all those things for our sake. How lucky are we that God is into refugee sponsorship in a big way? That God welcomes and provides for us, for us with nothing to offer, with nothing of true value to our names. God gives us the most valuable name of all – beloved child.

And if we were to retell the parable that Jesus tells today, but with God as the main character instead of an absurdly rich landowner, it would sound very different:

Then [Jesus] told them a parable: “The land of God produced abundantly. And God thought to Godself, `What should I do, for I have no place to store my crops?’ Then God said, `I will do this: I will pull down my barns and instead of building larger ones, I will give my grain and my goods to those who are hungry, to those who are in need. And [then] I will say to my soul, `Soul, you have ample goods to feed all who are hungry and all who are thirsty; relax, eat, drink, be merry.’ But then sinful humanity said to God, `You fool! This very night you will be betrayed’ And God said, “Then take my life, take my body broken for you. Take my blood shed for you.”

And then Jesus explaining this new parable said, “So it is with those who store up treasures for themselves but are not rich toward God, for God does not store up treasures for Godself, but has been poured out for you, and is rich towards all.

Amen.