Dust and Stardust—A Sermon on John 3:16 and Dr. Stephen Hawking

Grace and peace from God our Creator, hope in our Redeemer Jesus the Christ, and the promised gifts of the Holy Spirit are with you always.

Every once in a while, I have most of a sermon written—or even am totally done—and then something happens in the world and it just has to get put into my sermon, because I would be remiss to ignore its importance, or it just slides right into place with the texts, even better than what I had written before. Today, that happened twice.

This morning, students all across the United States walked out of their classrooms to protest a whole host of things. Many of them, inspired by the work of their peers at Marjory Stoneman Douglas high school in Parkland, FL, were raising their voices about gun violence in their schools. There were organized walkouts on university campuses, high schools, middle schools, and even elementary schools. I saw images and video of fifth graders who organized themselves in orange t-shirts.

These kids—truly, children—are out here, trying to change the world. I am so impressed by them. And I don’t know which of them believe what about politics or about God or anything else, but I know that God hears them. I know that God sees their pain and their fear, and hears their cries for justice. The next steps will revolve around if we—the adults who love them—do our part, too. These kids did small things, and they did big things. Just like we all do, day in and day out. We show the world who we are by how we live our lives.

It may not seem as important, especially because I don’t think any of you are studying physics...but you probably heard that renowned physicist Stephen Hawking died early this morning at his home in Cambridge, England. He was 76 years old, and lived with amyotrophic lateral sclerosis—ALS—diagnosed when he was 21. His doctors gave him a prognosis of about two years, and he lived for 55, instead. He lived an incredible life, and it is important to note that he did not achieve scientific greatness “in spite of” his physical abilities. He was a genius, and his body couldn’t do the things he wanted it to. But his mind could.

According to his BBC obituary, Dr. Hawking was “renowned for his extraordinary capacity to visualise scientific solutions without calculation or experiment. But it was perhaps his ‘theory of everything’, suggesting that the universe evolves according to well-defined laws, that attracted most attention. ‘This complete set of laws can give us the answers to questions like how did the universe begin,’ he said. ‘Where is it going and will it have an end? If so, how will it end?’”

Dr. Hawking asked big questions. And he is not the only one. You wonder about things like this every once in a while, I’d imagine. Humans have wondered about the origins of the universe from our very beginning—it’s why all of cultures have creation myths, including the stories in our own scripture. His commitment to investigating as widely and deeply as he could is admirable, and even we aren’t physicists, Dr. Hawking taught us a lot.

Sometimes, when famous people die, we want to celebrate them and gloss over anything unseemly in their life story, because they’re not around to defend themselves. But we know that, just like every other human person, Stephen Hawking was a saint and a sinner. Dr. Hawking himself might have resented that classification, because he was a devout atheist. His studies into the expanses of the universe did not lead him to believe in a gracious Creator. And not that anybody asked, but that’s okay with me. I don’t use physics to determine if God exists, either.

One of my favorite authors, a different kind of genius, is John Green. Do you know him? He wrote The Fault in Our Stars, most famously, and a ton of other Young Adult fiction. He is also an Episcopalian! He considered becoming a priest, and did a unit of Clinical Pastoral Education, like Pastor Jocelynn and I both did in seminary, where potential future ministers serve as hospital chaplains for a summer or a semester. During his unit of CPE, he met a young girl with cancer who inspired the character of Hazel Grace Lancaster from TFIOS. I digress.

One of my favorite things that John Green has ever said—and he has said a lot of things—is that whether or not God exists is perhaps the least interesting question you can ask about God. [I tried to find the source for this but couldn’t because he has made like 700 videos about approximately this and I could not weed through them all in a remotely timely manner.]

It’s a yes or no question, and it doesn’t take you anywhere. It’s just yes, or no. So, instead of asking that question, I prefer to talk more about who we are and what we do because we believe that God exists—or we’re pretty sure, or we don’t really know but we’re not comfortable saying for sure no, because we can’t for sure know that God doesn’t exist either.

We’re here in this chapel together tonight because we are wondering, at some level, about who we are and whose we are and why. It is my duty and my joy to remind you that you are a beloved child of the God who created you. If you’re not confident about that all day every day, that’s okay. I am, on your behalf.

Why have we gone down this particular path today? Because the Gospel assigned for this week contains the most famous line in perhaps the whole Bible, but certainly the New Testament—John 3:16. Did you recognize it when I was reading? “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” You’ve seen it everywhere, right? On a bookmark, tattooed on someone, on a t shirt, on a poster at a professional sports game, on the sign that one of the yelling street preacher guys by the MU is carrying...it’s out there.

Sometimes it can be difficult to preach a sermon on something that has so much popular use. We all sort of have an idea about what the meaning of these words are, and that contributes a lot to how we hear them in this context. My friend and colleague Kim Gonia mentioned that in the sermon she preached on Sunday. She said that “The popular understanding” of this verse “revolves around our need to believe, and specifically our need to believe that God sent Jesus, [God’s] only and loved Son, to the world as a sacrifice so that we might have eternal life, which to most people means, go to heaven.”

But just like any other cherry-picked Bible verse, “The reality is that John 3:16 does not stand alone. It is part of the longer, more nuanced story of a people wondering what the accounts and memories of Jesus’ ministry meant for them. What they revealed about God, and about their hope for the future.” [Pastor Kim again]

Just like you and like me and like everyone who has lived since then—including Dr. Hawking—the person (or people) who wrote this Gospel had questions about the meaning of life and death and the universe. They had heard the stories of this man, Jesus, and his work to bring about the kingdom of God. They had seen God active in their own communities, through the people they knew and loved. They had not seen Jesus’ life and death and resurrection with their own eyes—just like we have not—but they knew there was something true there.

When we focus on John 3:16 as an admonishment to “believe—or else” we miss the whole part about what God did and does. Our reading from the letter to the Ephesians tells us exactly what’s up! “By grace you have been saved, through faith; and this is not your own doing; it is the gift of God—not the result of works” (Eph 2:8-9). That makes my little Lutheran heart sing.

And then John 3:17—the significantly less popular verse that follows the famous one—tells us that God did not come into the world to condemn the world, but to save the world. And do not skip over the part where God came into our world! God created the galaxies, the stars, the asteroids, the nebulas, the planets, the moons, and even the black holes that Dr. Hawking demystified. That very same God lived a whole human life, here in the dust with us.

Online this morning, folks were noting the cosmic nature of this date of Dr. Hawkings’ death. It’s “pi day” 3.14, the first three digits of pi, March 14th, haha. And 300 years ago, today, famous astronomer Galileo Galilei also died. And on this date in 1879, famous physicist Albert Einstein was born. Perhaps life and death in this universe is slightly more intentional than we think. It is worth noting, to me, that Dr. Hawking died during the season of Lent. Do you remember on Ash Wednesday, just four weeks ago, when I reminded you that you are made of dust, and to dust you shall return? And that I blessed you with words from my colleague Emily, who says that we are dust and stardust, and to the cosmos we shall return. Dr. Hawking didn’t believe that there was a heaven to go to, but, atomically, he is certainly returning to the cosmos from whence he came.

The universe is immense, and so is the God who created it. Our lives on this fragile earth, our island home, are very small. But God loves this world. God loves you. God loves Dr. Hawking, and Galileo, and Einstein, too. God loves. Amen.

 

Promises, Promises—A Sermon on Noah, Jesus, and You

Grace and peace from God our Creator, hope in our Redeemer Jesus the Christ, and the promised gifts of the Holy Spirit are with you, always.

Texts like today’s can be tough. They’re “classics” but they’re also complicated. In Genesis, God tells Noah that there will over and over and over be a sign of the promises between God and God’s people—a rainbow in the sky. And in the Gospel According to Mark, the spirit of God descends on Jesus like a dove, and words echo through the sky: "You are my Son, the Beloved; with you I am well pleased." These are life-altering, world-altering moments in the history of the people of God, and we remember them together every year, to remind ourselves of the promises made to those who came before us. Those promises extend to us, as we continue to live out the story.

But when was the last time you needed to hear a word from God, and the weather immediately changed, or there was a loud pronouncement from the heavens, or anything remotely significant happened right then and there? These stories can make us feel like this is the only way God talks to us, the only way God shows love for us. If we don’t have magnificent religious experiences, we’re not doing it right.

I hope that that is not the lesson you have learned from these stories in the past; it is not the lesson I am intend to leave you with tonight. What I hope you are hearing in these words, instead, is that God has made everlasting promises to every creature in every time and every place. To Noah and his family, to Jesus, and to you.

A link in these stories is their feature of water. In Genesis there is a very big flood. Everyone and everything that is not on the ark is drowned. That is very serious. We turn this story into a cute “two by two” animal song for children, and we neglect the violence done to the earth and its inhabitants. We neglect the very clear message that God has sent. In recent years, our earth has seen several natural disasters, showing us just how out of sorts our planet can get. With harsh winters, raging wildfires, and hurricanes being perhaps the clearest analog, here, the climate has changed and is changing. We know that our lack of care for creation has exacerbated this problem for over a century. For the most part, we are not concerned unless disaster strikes close to home. But God wants us to see the whole earth—every creature on every inch of the earth—as part of our family.

Dr. Nicole L. Johnson wrote that “the implications of this covenant toward ecological justice are hard to miss; God’s promise to protect the entire creation calls the faith community to see its own existence and well-being tied together with the existence and well-being of the rest of the created order, so loved and protected by its creator. Humans are in covenant not only with one another and God but with the natural world as well.” [1]

We have work to do, in this regard. Not just climate action, but recognition of the multidimensional nature of this covenant, these promises. We are bound together with God, and we are bound together with one another, and we are bound together with the whole earth. In order to truly enact that type of connection, we have to begin by believing it’s true about us. That God loves us, created us to be exactly who we are, and wants to maintain that connectedness forever.

Some people may try to tell you that these promises from God are not for you. That you are not enough, or you are too much. That you are too queer, too brown, too poor, too rich, too young, too female, too conservative, too liberal, too smart, too stupid, too fat—whatever puny excuse gets you at your most vulnerable, that’s where they’ll exploit you. That’s where they’ll draw the line between who is loved by God and who isn’t. Maybe that’s already been done to you. Maybe that’s why you’re here. Maybe that’s why you’re not sure why you’re here.

Some things about our faith are very complicated, and some things are very simple. The simple truth is that there’s good news: you are beloved of God, and because of that belovedness—which you are walking around immersed in all day every day—you are free from all of the stuff that seeks to tear you down. Because of the promises of God, you are free from the false promises of this world.

In the Gospel story, immediately following Jesus’ epic baptism, where the Holy Spirit descends like a dove, the same Holy Spirit throws Jesus into the wilderness. Throws! That’s pretty intense. I am very excited to be using my several years of Greek study to tell you this, because the verb that is translated here as “‘drove’ into the wilderness” is ekballo, which means to throw out. It’s the same word used for exorcising demons, for ostracizing people from society, and for plucking out your own eye if it causes you to sin. Wild! This, just like the flood story, is not so tame as we have smoothed it over to be. Jesus himself has been baptized and then tossed into the desert, to be tempted by the devil. And you thought you were having a weird day.

Jesus spends 40 days in the wilderness—symbolizing the Israelites’ 40 days in the desert and Noah’s 40 days in the ark. The Gospel According to Mark is always so quick and concise, and so we don’t really get the gory details of Jesus’ trials and tribulations in this version. We get one sentence: “He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.” That’s not a lot to go on, but it sure sounds tough.

The thing that’s so, so useful about this part of the story for us is that baptism and welcome into God’s family does not prevent us from suffering. It does not prevent us from temptation. It does not shield us from harm. We are beloved children of God, for sure, but we still have to go through an occasional wilderness. “Too many of us seek to use our relationship with God as a detour around the wilderness.” [2] Right? That sounds significantly easier. But it’s not realistic.

The world we live in is full of temptation, full of struggle, full of challenge, full of wilderness. God’s promises to be with us, though, are not limited by these things. God accompanies us through our temptation, our struggles, our challenges, our wilderness. When things are sailing smoothly, we may find it easy to say “thanks, God!” or maybe not even remember to thank God, because we’re so busy having everything go our way. But “faith is muscular, thickened more through trials than ease.” [3] God is with you on your best day, God is with you on your worst day, and God is with you on all of your very very average days. God is with you. I promise.

___

[1] Nicole L. Johnson, “First Sunday in Lent” in Preaching God’s Transforming Justice: A Lectionary Commentary, Year B, 129.

[2] Earle J. Fisher, “This Same Spirit” in Resipiscence: A Lenten Devotional for Dismantling White Supremacy, 12.

[3] Alicia Britt Chole, 40 Days of Decrease: A Different Kind of Hunger. A Different Kind of Fast, 22.

Embracing Sabbath—A Sermon on "Belfry Sunday"

I was invited to preach this sermon to the good people of American Lutheran Church in Woodland, CA. They have entered a sermon series called "Come to the Table—Embracing your need for rest, worship, and community" and have set a goal of "embracing sabbath" in their next five years together. The scripture chosen for the day was Acts 6:42-27, Matthew 4:4-11, and John 6:22-40.

___

Grace and peace from God our Creator, hope in our Redeemer Jesus the Christ, and the promised gifts of the Holy Spirit are with you, always.

What a tremendous blessing to be with you this morning! In case you missed my introduction earlier, I’m Pastor Casey Dunsworth, the Lutheran half of the Lutheran-Episcopal ministry at the Belfry.

For decades, you’ve known us as ministering to the UC Davis campus community; for several years now, we have also run the Lutheran Episcopal Volunteer Network, LEVN, which is a year-long, faith-based service corps made of college graduates from around the country. These young adults live together in intentional Christian community, and serve 40 hours/week in non-profit and social service organizations around Sacramento.

With me this morning is one such LEVN volunteer, Olivia, as well as Leigh, a UC Davis sophomore. They both hang out with me and our Episcopal priest, Jocelynn Hughes.

Visiting congregations around our synod and Episcopal diocese to share the good news and talk about our ministry is a very serious perk of my life as a campus pastor and LEVN program director. Congregations like you support the ministry of the Belfry in many ways. Whether that’s through financial support, with your prayers, or by welcoming young adults into your communities once they leave ministries like ours and emerge into their adult lives. We are church together, and it is up to each component of the wider Lutheran community to meet the needs of those in its midst. Thank you for helping us to do our part, and for doing yours.

I love that your community here is embracing sabbath in your life together! Sabbath is wildly underrated. In the United States of America in this the year of our Lord two thousand and eighteen, we do not know how to truly rest.

How many times has someone asked, “how are you?” and you have replied “so busy”? The list of optional responses to that question has not always been “good/fine/okay/busy.” But our current cultural moment is so, so busy. Busy with work, busy at home, busy with family, busy with whatever season of “busy” you’re in right now.

We feel obligated to fill our every waking hour—and some of the hours we should be spending asleep—with work, work, work, work, work. We work at our jobs, or we work at trying to find a job. We work on our schoolwork, if we’re in school. If we have children, we help our children with their schoolwork, before we shuttle them to their extra-curricular activities. Even children are busy. And we have convinced ourselves that this is how it has to be. If we aren’t busy, we are lazy. Those are the only two options we give ourselves.

There was a whole slough of articles written about this phenomenon in the last few years, most famously a New York Times pieces called The Busy Trap. “Busyness,” it claimed, “serves as a kind of existential reassurance, a hedge against emptiness; obviously your life cannot possibly be silly or trivial or meaningless if you are so busy, completely booked, in demand every hour of the day.” [1] Right? It’s a trap, dear ones.

We know, deep down, that this is not the way God meant for us to live. We know this, because all the way back in the very very very beginning, at the creation of the world, God did not design it this way.

First, God created the light, and the dark, calling them “day” and “night.”

On the second day, God created the skies.

On the third day, God created the seas and lands, and all the plants that cover the surface of the earth.

On the fourth day, God created the sun, the moon, and the stars.

On the fifth day, God created the animals of the sea and the sky.

On the sixth day, God created the animals of the land, including humans.

And after all of that good work, on the seventh day, God rested.

God set aside an intentional time to not work, to not busy Godself with one more thing, but to look out onto all that had been, and reflect on its goodness. God blessed the sabbath day, and called it sacred.

This is how we, too, should be. Yes, there are obligations we have to fulfill in the world in which we live. But at our breakneck speed, are we, day by day, spending much time together in the church, breaking bread together in our homes, and eating our food with glad and generous hearts, praising God? (Acts 2:46-47, ish). These are the examples of good and holy living that we have from our scripture. God has given us the sabbath day to rest from our work.

The labor movement in this country, whose hard work at the turn of the 20th century granted us the 8-hour workday, the 40-hour workweek, and the weekend, sets us this example, too. “Eight hours for work, eight hours for rest, eight hours for what we will,” they said.

Granted, we do not all work 40-hour workweeks or eight-hour days—there are many formats to the occupations that make up our communities and society. However, most of us, if we’re counting, work more hours than we’re supposed to. Or, our wages for our 40-hour workweek are not enough to support our families, and so we have to supplement that work with more work, during the hours that are supposed to be for rest and for freedom.

How is an overworked and underpaid child of God expected to find time for sabbath?

This is a great challenge of our time. It does not serve us to just add “sabbath” to the to-do list, like it’s a task or a project we need to cross off in order to feel accomplished for the week. It is also not something we need to feel guilty about not having, as though God is displeased with us because we are overworked and underpaid.

We have to get creative. If you’re here on a Sunday morning, hearing the word, receiving a blessing, eating this bread and drinking this wine, praying together for your needs and for the needs of the world, I sure hope you feel like this is sabbath. I hope that you come to these pews and to this table for solace, for strength, for pardon, and for renewal.

In my work with UC Davis students, I find them incredibly busy. They have classes to attend, homework to do, jobs to work, plans to make for their futures, families to keep in touch with, friends to make, and endless opportunities for learning and growth and fun happening all over campus and throughout our community. Some of them find time, in all of that, to stop by our little yellow house. Because they are run ragged by all of their other responsibilities, we do our best to provide them sabbath.

We eat, we pray, we sing, we play games, we watch movies, we talk, we laugh, and then we probably eat some more. It is our responsibility as their spiritual community to welcome them inside for rest. They relax on our comfy green couches, grab a snack, and talk about what’s going on in their world. Sometimes, meeting their needs can be that simple.

It can be the same for you in your relationship with God. What is it that you need? How is it that you survive? How is it that you thrive?

This season of Lent into which we have entered is the time to be reflecting on these things. As we consider Jesus’ temptation and time in the wilderness, are we, too in the wilderness? Are we feeling challenged and emptied by all that the world falsely offers us? What is it that you need? How is it that you survive? How is it that you thrive?

In the Gospel According to Matthew this morning we heard that we cannot live on bread alone, but must also consume and be consumed by the good news of Jesus the Christ. We cannot live on the knowledge and love of God alone—we need water, and calories, and shelter. Our work as Christians is to discern how much of which. How fully are we relying on God? How fully are we relying on things that are not God? How fully are we relying on gods we have made?

And in this morning’s story from the Gospel According to John, Jesus gives us an answer to all of these questions. “I am the bread of life,” Jesus says. “No one who comes to me will ever be hungry; no one who believes in me will ever be thirsty.” Certainly we know that, once again, he cannot mean this literally, but that he is speaking about those intangible needs that we have—to be fed spiritually, to be satisfied in our souls.

How? Perhaps it begins at the very beginning: rest. Like God our creator before us, we must take time to rest and reflect on our work. Like the earliest church communities in the book of Acts, we, too, can eat our fill of the bread of life by spending much time together in the church, breaking bread together in our homes, and eating our food with glad and generous hearts, praising God. Our life together as a community can be rest for our weary souls.

Thanks be to God.