“The Roots of Righteousness”
Matthew 25.31-46
The Rev. Hal Chorpenning, Plymouth Congregational UCC
Fort Collins, Colorado
26 November 2023
 
This section of scripture is a favorite among us UCC types and for other mainline Protestants who practice an engaged form of spirituality. And even among UCC congregations, I think that this congregation has a unique charism or gift in putting our faith into action.

I could list any number of ways we together have gone about the business of feeding, clothing, sheltering people. The Homelessness Prevention Initiative, now part of Neighbor-to-Neighbor, had its beginnings at Plymouth when Sister Mary Alice Murphy approached us 20 years ago with the idea. We’ve built interfaith bridges and publicly advocated for those Jesus called “the least of these, who are members of my family.” What is even more important in the long run is the ways we are trying to affect social change so that charity isn’t needed.

And there is a long, long way to go. In the meantime, we wind up doing both things: providing a hand up and also trying to change systems of oppression and injustice. Someone asked recently why we are sending money to the Our Church’s Wider Mission, which is the way we fund not only the conference and national setting of the United Church of Christ, but also where we fund international outreach and mission. From what I understood, the person asking the question suggested that we should be taking care of our own local community, rather than people whom we will never see, let alone meet.

As a people who worship an invisible God, I think we should understand that seeing with our eyes isn’t everything. Just because you don’t SEE it happening doesn’t mean that it ISN’T happening. Globalization and technology move us beyond borders and boundaries. If you don’t have kids and you earn $60,000 a year, your income is in the top one percent globally. So, even if you don’t see kids at a preschool in Ethiopia or a girls’ school in Angola or a primary school in East Jerusalem, they are there and being supported by this congregation. Access to education changes lives and it changes systems. “Blessed are they who have not seen and yet have come to believe.”

Part of what I want to say this morning is “thank you.” The people who comprise this congregation have big hearts for mission and outreach. And much of what we do as a congregation doesn’t show up the ledger sheet of our budget, whether it is in the form of Share the Plate, the Mission Marketplace, preventing homelessness, or giving to a Special Offering of the UCC.

The reading from Matthew’s gospel has an eschatological tone, which is a highfalutin theological term that relates to final things at the end of the age. Whenever you hear Matthew talk about “the Son of Man,” it denotes a piece of Jesus’ character related to the final chapter of human existence, the end of the age.

If you believe in the Last Judgment or Hell, this passage might be motivating for you to act in a moral way in this life so that you will be rewarded in the next. Yet, I don’t see God or Jesus as a divine accountant, putting our deeds on one side of some “Eternal Ledger” or another, and allowing those who end life in the black to enter eternal life (they would be the sheep) and those in the red to be consigned to eternal torment (they would be the goats). If you interpret this piece of scripture more literally, that’s fine. As a pastor, I prefer not to use fear as a motivator to encourage leading a moral life.

Orthopraxis is the twin sister of orthodoxy. You know that orthodoxy means holding the right opinion. And we don’t insist on uniformity of belief as a test of faithfulness in this congregation. Orthopraxis means right practice, especially in terms of religious faith. Depending on your religious tradition, orthopraxis might mean lighting candles at dinner on Friday evening and observing the sabbath on Saturday. Or it might mean making a pilgrimage to Mecca and abstaining from pork and alcohol. Or it might mean giving the hungry something to eat or the thirsty something to drink or the naked something to wear or visiting the sick or imprisoned or welcoming the stranger. I think we do have a fairly high bar of orthopraxis in our congregation around social justice issues. My only concern with that is that we don’t fall into the trap of thinking that our good works are all there is to leading a faithful life. We can get rather proud of taking action, and we sometimes set up an impossible standard of trying to save everyone everywhere.

So, for the sake of argument, let’s say that you AREN’T going to be sent to hell in a handbasket because you have not been charitable in your actions. WHY are you engaging in those behaviors? If you don’t fear eternal punishment, why bother to meet the needs of your neighbor around the world or on your doorstep? Stop for a minute. Ask yourself WHY you are doing things like feeding, welcoming, visiting? Is it just because we are “good people” and that’s how “good people” behave? Is it because our politics drive us in the direction of ensuring the needs of the “least of these?”

WHY are you doing something that is costly to you personally?

Part of the reason I’m posing this question is because I have learned so much from people in this congregation about what it means to live a faithful life. This is a really small example, but a long time ago, maybe 18 years ago, I heard one of our members say that they parked further away from the door of the supermarket not so they would get in a few more steps to reach their 10,000-step goal, but because someone else might need a space closer to the door. WHY do people do such things that are inherently at odds with their self-interest? That’s countercultural.

Here’s another example. A couple in our congregation retired and joined the Peace Corps, which is a cool thing in and of itself, and I was surprised that every year they were abroad, they still pledged their financial support of this congregation, even though they weren’t physical present to benefit from their membership. WHY did they do that? WHY were they acting in such a way that it diminished their financial self-interest? That’s countercultural.

Here’s a third example. Last year, a young Palestinian man turned up on our doorstep needing help…with finding a home, with graduate enrollment at CSU, with his visa status, and more. The very first thing that happened when he walked into our doors on a Sunday morning is that Brooklyn and Mike McBride made him a nice, hot caffe latte, sat him down, and sought out Jane Anne to help. He had already been to the Islamic Center and four other Christian churches seeking help but was turned away. This being Plymouth, we found someone who has worked with international students at CSU, another who knew the social services offered in our community, and later a physician who provided immediate care and helped him navigate the US healthcare system. And they built bonds of friendship and relationship that are still intact. Later his wife and son joined him from Jordan, and as you heard last Sunday, Darwish and Aseel have a new daughter named Ayla.

WHY are these Plymouth people doing these things? I also want to ask you to pose this question for yourself. I can’t answer that for you…that’s your job, and I hope you will grapple with it!

I can answer it for myself. Part of my sense of faith and my orthopraxis is to try and follow the way of Jesus as best I can, even when I fail at it. To try and let the Holy Spirit guide me and have her way with me. To trust in the guidance of Jesus and to know that on a deeply physical and spiritual level that his way is the path toward fullness of life not just for me, but for others, too.

I try not to do this – to engage orthopraxis – in a legalistic way. And I try not to judge others who may have a different way of expressing their faith than I do. My best guess in life is that if I know what was motivating Jesus – his WHY – I can use that to help motivate me, too.

Marcus Borg claimed that Jesus overturned the systematized and ritualized purity practice of ancient Israel (which was a form of orthopraxis) and replaced it with a new value: compassion. Compassion is a form of deeply shared feeling and sympathy. It can be self-sacrificial. Compassion sometimes comes at the expense of our own narrow visions of purity, orthodoxy, and orthopraxis.

Following Jesus is not always easy or comfortable, but it is the thing that continues to give my life meaning and purpose. I sense that the God that lures us toward wholeness and compassion also draws us toward unity and lovingkindness. WHY follow that path? Because the other trails don’t seem to lead toward God’s realm.

What is your WHY? I see so many things you do; why are you compelled to act with compassion? WHY might it have been important to your parents or someone you admired as a young person? In considering why you act the way you do, may you be drawn even closer to the living God whom we worship, and in whose realm we live and work.

Amen.

Jeremiah 33.14-16
First Sunday in Advent, Year C
Plymouth Congregational, UCC
Fort Collins, CO
 
Welcome to Advent! And Happy New Year! You may remember that the first Sunday in Advent is the first day of a new liturgical and new lectionary year. We begin anew each Advent in our journey through the stories of our lives with the Holy in scripture, worship and community. The Hebrew scripture lectionary text for today sets us on this new journey following the ancient and trusted paths of God. Our text comes from the prophet, Jeremiah, who is speaking to the people of Jerusalem as they are once again threatened by the Babylonians with colonization and exile. The people are living in fear, not sure how to respond to another looming threat - yet again. Times are very uncertain. Where is God in the midst of this crisis? Is God in the midst of it? Jeremiah brings the people a word of hope.
 
14The time is coming, declares the HOLY ONE, when I will fulfill my gracious promise with the people of Israel and Judah. 15In those days and at that time, I will raise up a righteous branch from David's line, who will do what is just and right in the land. 16In those days, Judah will be saved and Jerusalem will live in safety. And this is what [Jerusalem, the city of God,] will be called: YAHWEH, the HOLY ONE, Is Our Righteousness. - Common English Bible with Apocrypha - eBook [ePub] (Kindle Locations 31226-31231).
 
Jerusalem, the city of God, the dwelling place of the Holy in the temple’s Ark of the Covenant will be called: YAHWEH, the HOLY ONE, Is Our Righteousness. Jerusalem, will be a place called “God is our righteousness.” I find that intriguing! The time is coming! In those days, there will be a place called righteousness led by one who is part of the righteous branch of leaders descending from God’s chosen king, David. In fact, in some translations this leader is synonymous with Jerusalem and is also named, “God is our righteousness.” This was a word of great hope for our ancient ancestors in faith. There will be a place called righteousness! Hope in this place that you already know and call home.

When our Advent candle lighting liturgy asked us to ponder where we find hope, where did you go? Was it a hard place to find? Did you go to an event? A person? An activity that you participate in regularly? A community? Did you look for God? Outside of yourself? Or did you go inside where the Holy dwells in each of us?

I did not find this an easy question. And I was the one who put the question into our liturgy for today, knowing it was uncomfortable question and that I did not have a ready answer. The outcomes of the two trials that have held our national attention in the last few weeks came to my mind, the trial of those convicted of killing Ahmaud Armery and the trial of Kyle Rittenhouse. One of those outcomes gave me hope. But the other did not.

Then I wondered why I was always looking outside myself for evidence of hope. Do you do that? I think it’s a common practice. Then, I thought, perhaps, it would be best to begin my search for hope by going within to rest in the presence of God, then look at the world through the lens of the Holy. Isn’t that what I profess and preach and counsel - living within the steady, abundant, forgiving lovingkindness of the Holy One who lives within all of us, within all of creation and whose very being we live within?

Advent prompts us to live with this uncomfortable question: where do we find real Hope? Are we always waiting for it? Is it always in those days that are coming? Or can we claim it in the present of our lives? The prophet, Jeremiah prompts us to have hope in the coming of a “place called God is our righteousness.” His geographic and metaphoric place was Jerusalem. Obviously, Jerusalem, that holy and fractured city of God, is not within our immediate geographic landscape. Where is our “place called God is Our righteousness” where we find the hope of Advent?

Righteousness is a funny, old-fashioned kind of word in our times. We most often hear it used in combination with the word, “self.” No one likes a self-righteous person, someone who thinks they know better than the rest of us how to live, what decisions to make, what is definitively and ethically right or wrong for everyone else. A judgmental kind of person whom we would hope follows their own advice, yet sometimes we are not sure if they do.

In the Hebrew scriptures, “righteousness” frequently used to describe God’s faithful people in contrast to the “wicked” who have departed from God. In that context righteousness does have ethical implications that can direct our lives. Yet these are encompassed in something bigger that right and wrong rules. Righteousness is the Hebrew scriptures is following the path, the way of the Holy ONE through all of life’s inner and outer journeys. As one contemporary Hebrew scholar writes, “A righteous person is not one who lives a religiously pious life, the common interpretation of this word, he [or she] is one who follows the correct path, the path (way) of God.”[i] What is the pathway of God? Scripture gives us so many images and instructions, The prophet, Micah, tells us, “To do justice, love kindness and walk humbly with our God.” Jesus showed in his living, as well as in his teachings, how to love God, neighbor and self, how to live within the unfolding and ever-enlivening realm of God’s justice, peace and love. He followed God’s pathway through life to death and beyond to new life.

Each Sunday we gather in worship to hear and to respond to another way to follow in God’s path. Each Sunday, we celebrate God’s ways are challenged by God’s ways as God’s beloved community of faith named Plymouth UCC in Fort Collins, CO. Could it be that we are already living into a place called ‘God in Our Righteousness,” our right path?

In this moment of worship? This moment of worship on the first Sunday of Advent in 2021, begins a new journey through a new liturgical year. What does it mean for us to seek God’s hope in our place called “God is Our Righteousness” in our internal lives of faith and in our external life of faith in community?

Lutheran pastor and author, the Rev. Heidi Neumark, loves Advent and loves to write about it. She has been the pastor of Trinity Lutheran Church in Manhattan, NYC since 2003. Prior to that she spent nineteen years as pastor and community organizer at Transfiguration Lutheran in the South Bronx. She writes prophetically from the experience of working with the poor and disenfranchised. Her words on Advent stir me. She writes, “Probably the reason I love Advent so much is that it is a reflection of how I feel most of the time. … Advent unfailingly embraces and comprehends my reality. And what is that? I think of the Spanish word, anhelo, or longing. Advent is when the church can no longer contain its unfulfilled desire and the cry of anhelo, bursts forth: … O Come, O Come Emmanuel.”[ii]

On this first Sunday in Advent we can say with longing, “Come, Holy One who became Emmanuel, God-with-us! We long for your presence to transform us and then through us to transform our world that still bends toward the violence and greed of empire, of the ruling Babylons of our day. Come, lead us to the place, the life, called “God is Our Righteousness!” Lead us to live within God’s ways and remember that God’s ways live within us. Come! We long to stand confidently within Jeremiah’s prophecy, the days are surely coming! Without reservation, we long to rejoice in the coming of God-With-Us, which has already been, yet is now, and will be again and again and again!

As the days in the season of Advent literally grow shorter and hold darkness, we realize that the “dark”, often a place of unknowing, is the place that holds the mystery of God’s presence. We do not always know how to hope, yet we dare to hope for we live together God who is our right path. We do not always have the light to transform injustice into justice, but we stand with Emmanuel, God-With-Us, in the Jerusalem of this beloved community, that promises to be a place of God’s righteousness. We do not, and may not in our lifetimes, see all the transformation and renewal of our broken, yet beautiful, world that we long to see, to experience. Yet we stand in the hope of Advent, of longing, of the promises of the prophet, together with the Holy ONE and we are not alone. Others have gone before us, many others long with us and others will follow as we “trust in the slow work of God.”[iii]

The Jesuit scholar and lover of God, Pierre Teilhard de Chardin, reminds us, “We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability—and that it may take a very long time.”[iv] Our longing is holy. It “trusts in the slow work of God.”[v] It anchors us, grounds us in the place within and without called “God is Our Righteousness.” It is the Advent Hope that can carry us through all seasons. Thanks be to God. Amen.

©The Reverend Jane Anne Ferguson, 2021 and beyond. May be reprinted with permission only.

[i] Jeff A. Benner, https://www.ancient-hebrew.org/definition/righteous.htm.
[ii] Gary W. Charles, “Homiletical Perspective”, Jerimiah 33.14-16, Year C, Feasting on the Word Lectionary Commentary, edited by David Bartlett and Barbara Brown Taylor, (Westminster John Knox Press, Louisville, KY: 2009, 5).
[iii] https://www.ignatianspirituality.com/prayer-of-theilhard-de-chardin/.
[iv] Ibid.
[v] Ibid.