Saturday, April 26, 2014

Doors



Here's my homily for tomorrow. The Gospel is the story of Doubting Thomas, John 20:19-31. I used the driving story in another homily, quite a few years ago.  It remains one of the strangest things that's ever happened to me, and no one has ever been able to come up with a strictly rational, Euclidean explanation for it. "Oh, honey, you just didn't know where you were going," my mother said, but I've hardly ever been more acutely aware of where I was going. Gary chalks it up to ESP, but that's not especially rational or Euclidean either.  Of course the story raises more questions than it answers -- if God can reach down to redirect a Honda, why can't God keep a forty-three-year old mother from dying? -- but in my experience, anything resembling a miracle always does.  There's a reason why the definition of theology is "asking questions about God."

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As I’m sure most of you know, the Episcopal Church uses the Revised Common Lectionary, a set of readings designed, in a three-year cycle, to lead us through the high points of Scripture. On most Sundays, the lessons vary depending on whether we’re in Year A, Year B, or Year C. But some readings remain constant, as unchanging as the sequence of the seasons.  Most of these readings coincide with major events. On Maundy Thursday, we always hear about Jesus washing his disciples’ feet. On Pentecost, we always hear about the rushing winds and tongues of flame. And on the Sunday after Easter, we always hear about Doubting Thomas.

But wait. The Sunday after Easter isn’t a major event. It’s low Sunday. The drama of Holy Week is over; the Lord is risen.  A lot of people, exhausted from the marathon leading up to Easter, don’t even come to church on low Sunday. Why does the Sunday after the resurrection merit its own, unchanging reading? Why do we hear about Doubting Thomas every single year?

I suspect there’s a message here. As surely as Christmas follows Advent, as surely as Easter follows Good Friday, doubt follows resurrection. Even two thousand years ago, no one could quite believe what had happened. At a distance of several millenia, this miracle can all too easily seem like a tall tale. Like Thomas himself, none of us were there the first time the Lord reappeared. Like Thomas, we’re already followers of Jesus, but we still yearn for proof.

Two thousand years after the first Easter, we live in a society obsessed with proof: with scientific evidence, with facts and statistics. A lot of the non-believers I know -- people I love, my friends and family -- approach faith as if it’s a geometry problem. They demand logical proof of God’s existence. They insist that the Christian story is impossible in a  world so full of fear, so wracked with war and wounds. Surely, they say, no loving God would permit such things.

Today’s Gospel story is about fear. Jesus’ followers are so afraid of persecution that they’ve locked themselves indoors. The risen Lord strolls through that locked door, but not as a triumphal figure. He proves himself to Thomas not with a glowing halo, but with his wounds.

People who don’t believe in God often use fear and wounds to prove that God cannot exist. People who do believe in God often find themselves, when they or those they love are wounded and afraid, seeking proof that God really does exist. In this story, God uses fear and wounds as proof that God exists. “Here I am,” Christ says. “I will find you when you are most afraid, in the person of someone who has been deeply hurt.”

Some of you may have seen the recent news story about St. Alban’s Episcopal Church in Davidson, North Carolina. The church recently installed a public sculpture of a vagrant sleeping on a bench under a blanket. In this affluent neighborhood, the lifelike statue was alarming enough to prompt a woman driving by to call the police. The vagrant’s hands and face are hidden by the blanket. Only the wounds on his uncovered feet reveal his identity.

The woman who called the cops probably went home and locked her doors. And some local residents find the statue, called “Jesus the Homeless,” demeaning to God. But David Buck, the rector of St. Alban’s, calls the sculpture a wake-up call for his wealthy congregation. Jesus was homeless; Christian faith expresses itself as care for the marginalized. The statue, says Buck, is a good lesson for people used to religious art where Jesus is “enthroned in finery.”

The woman driving past might not have recognized this Jesus, but Thomas did. Do we?

Here is my own story about doubt and fear and wounds. Sixteen years ago -- very early in my conversion, when I still doubted the existence of God -- I dropped my husband off at the dentist for a root canal. Ordinarily, I’d have gone to my office at UNR to work until I had to pick him up, but I’d had an awful week and was in an awful mood. Work was the last place I wanted to be. So instead of driving north on McCarran to get to UNR, I drove south, to Barnes & Noble.

At least, I tried. After a mile or so, I hit a detour that led me into a maze of side streets. I followed the detour until I realized that I wasn’t going south anymore. Mount Rose was no longer on my right. It was on my left, and Peavine was ahead of me. I was going north. So I turned, got the car pointed south again – Mount Rose on my right – and kept driving. A few minutes later, I realized that the mountain had moved. It was again to my left. I was going north.

I did a u-turn. A u-turn meant that I was going in the opposite direction: south. But by the time I got to a set of on-ramps for 395, I’d realized that I was, once again, driving north.

Fine. I’d get on the highway. I’d get on 395 South, and I’d go to Barnes & Noble. Except that somehow, I took the wrong ramp.  I was on 395 North.
 
At that point I took a deep breath and said, to the God I wasn’t at all sure I believed in, “All right!  I’ll go to the office, but I’m not talking to anyone, and I’m not doing any work!”  I want to stress that I was not enjoying this process. I was terrified by my inability to steer my own car. I was terrified by my impression that a giant hand was reaching out of the sky and rerouting my Honda Accord like a child’s matchbox toy. What was going on? Was I losing my mind?

I got to UNR. I stalked into my office. I slammed the door, sat down at my computer, and started playing solitaire. No more than two minutes after I’d gotten there, someone knocked on my door. I ripped it open, ready to scream, “Who are you, and what do you want?”

It was one of my students. He was crying.  His forty-three year old mother had died very unexpectedly the night before, and he needed someone to talk to.

My doubt dissolved that day.

When we’re afraid, we lock ourselves in. But Jesus calls us to open our doors to people who are hurting, who are wounded. That’s how we let God in. And if God, being God, gets in anyway, through all our locks and deadbolts, it’s still important for us to open the door freely. That kind of welcome makes us more like the God we follow: the God who welcomes all, who embraces all, who has promised that anyone who knocks will find the door opened.

I’ve mentioned that many of the people I love are non-believers. Two of those people are my parents. My father, deeply wounded by church when he was a child, spent the rest of his life railing furiously against God. My mother simply dismissed faith as irrelevant and ridiculous. Both of them were utterly baffled -- and, I think, embarrassed -- when I started attending church.

Both lived well into their eighties. The day my father died, in March of 2009, he kept raising his hand and twisting a doorknob, trying to open an invisible door. I thought that was interesting, and I told the story to my mother, who had been divorced from him for many years. She died thirteen months after he did, on April 11, 2010. Easter was the last time she came downstairs to eat dinner with the rest of the family. She died the next Sunday: Doubting Thomas Sunday.

The day before my mother died, she slid in and out of consciousness. But at one point, she lifted her head and stared at a spot in the air in front of her. Then she raised her hand and knocked on a door my sister and I couldn’t see.

What was behind the doors my non-believing parents were so eager to open? I don’t know, and I won’t know until I go through my own. But I believe that they found themselves welcomed into the presence of Christ. I believe that they are now healed and whole, dwelling in the mansions of the loving God who embraces all of us: the fearful and the wounded, those who doubt, and those who do not -- cannot -- believe until at last they meet the risen Lord face to face.

Amen.

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