I grew up with a very particular definition of a “saint.” Saints were people who were so extraordinarily good, they were lifted up by the church for special notice. Joan of Arc, who saw visions that she was called to lead an army. Anthony of Padua who… well, all I really knew about him was that he supposedly could help you find lost objects… which would be great! I was given little books of the lives of the saints and was terrified by some of the ends they met. Really, many terrible NC-17 things happened to them. But the culture of saints as special role models was strong, and I was into it.

Then I became a Presbyterian, and something miraculous happened. I learned that we are the saints. I started noticing where that word, saint, appeared in the New Testament, and I realized it is always used to refer to people who had joined the company of Jesus-followers, all those who were populating the newly forming church. They were the saints. We are the saints…

Image: Dunikowska, Kinga, 1974-. Knocking on Heaven's Door, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55494 [retrieved September 29, 2021]. Original source: http://commons.wikimedia.org/wiki/File:K-dunikowska-knocking-on-heavens-door-2004-b.jpg.

… this is the covenant that I will make with my people: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people.

~Jeremiah 31:33

God wants nothing to separate us—not even law. Luther, John Calvin, and the other reformers felt that legalism was standing in the way of this exact direct relationship God longs for with humanity. And Mark beautifully describes the terms of the covenant: the terms are love. Loving God with all our heart and soul, mind and strength, and loving our neighbors as ourselves. That’s it. Simple. Not always easy.

"Love One Another", from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55171 [retrieved September 25, 2021]. Original source: http://www.flickr.com/photos/niznoz/5658062870/.

In only one of the stories we’ve read does the widow end up with “enough.” If we’re going to define Stewardship, we can also define what it’s not: It’s definitely not giving until there is nothing left for you to live on.

But Stewardship might be giving in a way that affirms what you truly value in this life. Giving, for example, so that others will not go hungry. Giving so that the good things you treasure can continue. Giving in such a way that your love for God, your love for other people, and yes, your love for yourself, are expressed and honored.

Strozzi, Bernardo, 1581-1644. Prophet Elijah and the Widow of Zarephath, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56615 [retrieved September 29, 2021]. Original source: https://commons.wikimedia.org/wiki/File:Bernardo_Strozzi_-_The_prophet_Elias_and_the_widow_of_Serepta.jpg.

The rich young man comes to Jesus in a state of desperation, and he wants to know…he needs to know: what can I do? What else can I do, to follow where God is leading?

Yes, yes, I’ve already ticked all those boxes, he says. I tell the truth, I manage not to murder anyone, I’m good to the parents who were good to me…but what else?

Is that all there is?


Watts, George Frederick, 1817-1904. For He Had Great Possessions, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58462 [retrieved September 25, 2021]. Original source: https://www.flickr.com/photos/oxfordshire_church_photos/413448324 - Martin Beek.

When I look at your heavens, the work of your fingers,
the moon and the stars that you have established;
what are human beings that you are mindful of them,
mortals that you care for them?
~Psalm 8:3-4

LeCompte, Rowan and Irene LeCompte. Beauty of Creation, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=57016 [retrieved September 29, 2021]. Original source: https://commons.wikimedia.org/wiki/File:Stained_glass_window_Washington_National_Cathedral_2012_06.JPG - Caroline Lena Becker.

…James writes, “The prayer of faith will save the sick,” and then he explains what he means by that. “The Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed.”

It’s possible that James is talking about prayer that can heal illness, disease, possession.

But it seems at least as likely that he is talking about the powerful healing that can come from simple conversation, whether with God or with another person.

For many people, that is exactly what prayer is: conversation with God…

Koenig, Peter. Casting Out Evil Spirits, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58526 [retrieved September 3, 2021]. Original source: https://www.pwkoenig.co.uk/.

… A child shows up in our reading from Mark’s gospel this morning, but not until after Jesus gets wind of a fight in the ranks. Jesus and the disciples have been on the road, not a great place to have a dispute (especially if your job is sharing the Good News about peace, love, and understanding). Once they reach Capernaum, home base for many of them, they settle in a house, and Jesus wants to know the deal. What are you fighting about?, he asks. And then it comes out, but only by virtue of their mortified silence. They have been arguing with one another about who is the greatest.

The disciples seem to have bought into the wisdom of the world: status matters. So much so that it causes strife in the ranks of this traveling, healing rabbi who has drafted them into service of God’s Good News….

Johnson, William H., 1901-1970. Come Unto Me, Little Children, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56876 [retrieved September 3, 2021]. Original source: https://americanart.si.edu/artwork/come-unto-me-little-children-11621

… We have two readings this morning that are concerned with imparting wisdom, and they both come on strong. Woman Wisdom pulls no punches. If we are going to ignore her urgent message, she has names she’s ready to call us, and she’s going to laugh when life takes us down. But Wisdom is a life and death matter. As she puts it, “For waywardness kills the simple, and the complacency of fools destroys them” (Proverbs 1:32).

But if we want to immerse ourselves in a truly practical application of wisdom, James is our man. The brother of Jesus wants to talk to us about talk. Speech. How, in fact, words can cause harm—maybe not physical harm, as with sticks and stones or knives and guns. But real harm, nonetheless. He embarks on an extended metaphor about the tongue—it’s one small part of the body, but it can, in his words, start a fire…

“Wisdom,” oil painting, Titian (1560), Biblioteca Marciana, Venice, Italy; Public Domain, courtesy of Wikiart.com.

He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet.
~Mark 7:24-25

Phoenician Anthropoid Sarcophagus, 5th c. BCE, Metropolitan Museum of Art, Public Domain.

I don’t know about you, but I grew up absolutely sure that Jesus was an only child. (It’s a Catholic thing.) But later, when I read the gospels with a greater attention for detail, I saw, for instance, exactly how Jesus’ neighbors in Nazareth tried to wave away his mission and his power and his eloquence by focusing on how well they knew him. Not Jesus, they said. “Isn’t his father a carpenter? Isn’t his mother Mary? Don’t we know his brothers—James, and Joseph, and Simon, and Judas? Don’t we know his sisters?” In other words, he couldn’t possibly be a prophet. He couldn’t possibly have the power of God surging through him. He’s just a neighborhood kid.

Image: Mural by Beau Stanton, October 2018; phot by P. Raube, July 2021. More about the artist at http://www.beaustanton.com/.

People are always asking me what it was like, that day. I always start by saying, it was just a normal day… if by normal you mean, a day when the Teacher was around. Meaning, it was a day of everyone dropping their tasks—leaving the bread to rise and overflow the bowl, and the nets to be repaired later, and the seeds to be planted later, too. All this we left, so that we could rush to wherever he was, and listen as he taught, and watch as he healed people. Maybe offer ourselves for some kind of healing. It was that kind of normal day…

Swanson, John August. Loaves and Fishes, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56553 [retrieved May 29, 2021]. Original source: www.JohnAugustSwanson.com - copyright 2003 by John August Swanson.

… We tend to measure God’s ways according to our own ways, ways that include sudden anger, saying things we don’t think we can go back on, and staying mad. I mean, Olympian-level marathons of mad, that go on for years until we can’t even remember why we were mad in the first place.

That’s not God. God’s ways are not our ways. There’s a wideness in God’s mercy, like the wideness of the sea. God moves in some mysterious ways, and those ways always seem to be about our healing, our acceptance, and our welcome back into the fold that God never really kicked us out of in the first place.

Hand of God, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56818 [retrieved May 29, 2021]. Original source: https://commons.wikimedia.org/wiki/File:Saint_Elizabeth_Ann_Seton_Parish_(Pickerington,_Ohio)_-_stained_glass,_The_Father.jpg.

That’s not God. God’s ways are not our ways. There’s a wideness in God’s mercy, like the wideness of the sea. God moves in some mysterious ways, and those ways always seem to be about our healing, our acceptance, and our welcome back into the fold that God never really kicked us out of in the first place.

It’s a fascinating argument to make: if “only the good die young,” it makes sense to ease your morals or ethics, and not worry so much if you’re not walking the straight and narrow. But it’s a fallacy—we know it’s not true. We know that people of every kind die at every age. So, what do we mean when we say it? Aside from, you know, what Billy Joel has in mind?

Leonardo, da Vinci, 1452-1519. John the Baptist, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56715 [retrieved June 18, 2021]. Original source: https://commons.wikimedia.org/wiki/File:Leonardo_da_Vinci_-_Saint_John_the_Baptist_C2RMF_retouched.jpg.

Maybe God does, at times, give us more than we can handle. On the other hand, it’s possible that God has nothing whatsoever to do with the random events that impact our lives: the unknown aneurism; the chance meeting (for good or for ill); the embezzling scoundrel. If God played puppet master with our lives, wouldn’t the world would be at peace? Wouldn’t we all thrive and live to a ripe old age?

Blake, William, 1757-1827. Naomi entreating Ruth and Orpah to return to the land of Moab, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=57992 [retrieved May 29, 2021]. Original source: https://commons.wikimedia.org/wiki/File:1795-William-Blake-Naomi-entreating-Ruth-Orpah.jpg.

This seems to be the perfect story to back up that notion. Let’s look at Joseph’s words.

Joseph’s brothers, are, at first, speechless. They are not happy to hear that this second-in-command to Pharaoh turns out to be the brother they threw into a pit, sold to a passing caravan, and whose beautiful coat they tore up and covered with blood. Regret. Guilt.

But Joseph turns storyteller. Don’t be distressed, he says. Don’t be angry with yourselves. Yes. I am your brother. Yes. You sold me into slavery. But God sent me ahead of you to preserve life.

Image: Bourgeois, Leon Pierre Urbain. Joseph recognized by his brothers, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55355 [retrieved May 29, 2021]. Original source: http://commons.wikimedia.org/wiki/File:Bourgeois_Joseph_recognized_by_his_brothers.jpg.

One day when I was young, my mother read a McDonald’s ad in the newspaper, fell in love with it, tore it out and pinned it to the wall. And there it stayed until the day that house was put on the market. It was an unusual McDonald’s ad: no Ronald McDonald or hamburgers. Instead, it was a long quote attributed to Calvin Coolidge. It read,

Nothing in this world can take the place of persistence. Talent will not; nothing is more common than unsuccessful men with talent. Genius will not; unrewarded genius is almost a proverb. Education will not; the world is full of educated derelicts. Persistence and determination alone are omnipotent.

In this graduation season, these are the kind of words we might commend to our young people—to Nathan and Bri, for example, as they set out for college this fall, and the wide world that awaits them beyond. And I have no quarrel with the sentiment—I know that talent, education, even genius, wonderful as they are, are not the secret sauce. But these words, which end with the word, “omnipotent,” a word I generally reserve for God, come perilously close to a saying that does trouble me: “The Lord helps those who help themselves…”

Rembrandt Harmenszoon van Rijn, 1606-1669. Storm on the Sea of Galilee, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=57953 [retrieved May 29, 2021]. Original source: https://commons.wikimedia.org/wiki/File:Rembrandt_Christ_in_the_Storm_on_the_Lake_of_Galilee.jpg.

My entire life, I have believed that Saul falls from a horse, and my guess is, this is why. Here’s a little book that belonged to my brother Paul, but which I read plenty of times: “The Man Who Changed His Name.” (Later in Acts, the narrator starts referring to Saul as Paul; 13:9). Though I can’t prove it, I’m pretty sure that somewhere in these pages is the image that convinced me, always and forever, that Saul (Paul) fell off a horse.

Problem is: it doesn’t say that anywhere in the account we read here in Acts. Nor does Paul himself mention it when he describes the event in his letters to various churches. But that idea has been around for a while….

Image: Koenig, Peter. Conversion of St Paul, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=58543 [retrieved May 29, 2021]. Original source: https://www.pwkoenig.co.uk/.

I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.
~Ephesians 3:18-19

Image: copyright P. Raube, 2015.

It is Trinity Sunday and we are starting with one of the most iconic moments in the First Testament—this vivid image of God, in all God’s glory, and at the same time, obscured, behind fire and smoke and terrifying angels, not to mention the very real fear of the prophet to whom God is giving this vision. Fear clouds our vision. But this is one and the same God whom the apostle Paul references in his letter to the Romans, the God whom we might call, “Abba! Father!” This is the same God whom Christians call, Triune, the God we believe to be most accurately described as “Trinity.”

Isaiah's Vision of God on the Throne, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=29250 [retrieved April 24, 2021].

Ezekiel is prophet to a people who have been traumatized. He is commissioned to bring a word of hope to those who have sustained terrible losses… human losses, spiritual losses, losses of land, life, and most horribly, hope.

To be without hope is to be unable to imagine tomorrow. It’s not the same as grief, exactly, because when we’re grieving we can all too well imagine the next day, and the next, filled with our sorrow and loss. And grief itself is a sign of life—to know what your loss is, to recognize that grieving is a result of having loved someone or something. There is the tiniest comfort in grief itself, because of its proximity to love. To be without hope is to not even have our grief as a comfort, to not have the ability to picture a good or bad next day, to have only the sentence of the unchangeable truth of our situation.

Image: Ezekiel in the Valley of the Dry Bones, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55163 [retrieved April 24, 2021]. Original source: http://commons.wikimedia.org/wiki/File:St._Nicholas%27_Church,_Deptford_Green,_SE8_-_carved_panel_representing_Ezekiel_in_the_Valley_of_the_Dry_Bones_-_geograph.org.uk_-_1501992.jpg.