Rethinking Fairness

Background: On Sunday mornings at Christ Church Easton we have morning prayer and a discussion of the week’s lectionary Gospel reading on Zoom (in addition to three in-person services with Communion). Each Zoom discussion is different, depending on the reading and who is participating–in that way each discussion is organic and in places unscripted. So when I put together notes for a homily, some of it gets used, other parts don’t, and the key is to find the questions that are engaging people. This past Sunday, the Gospel reading was Matthew 20:1-16, in which Jesus tells the Parable of the Laborers in the Vineyard, where the landowner sends workers into his vineyard in waves from early morning right up until one hour to go in the evening. He then pays all of them the same usual daily wage. And the workers who had been there all day say it isn’t fair.

This is the homily I put together, though the discussion itself moved in different ways and there were parts that weren’t used and great questions and comments that aren’t written down.

(The image above is “Red Vineyards at Arles” by Vincent Van Gogh, 1888)

“Rethinking Fairness”

How many people are bothered by this parable? And what is it that rubs you the wrong way about it?

Our sense of fairness is disturbed. Even though those who worked from the early morning got exactly what they were promised, what they agreed to, which was a good wage for their work. And it was the landowner who offered them work in the first place.

The context of this reading, what we haven’t heard just before it, was Jesus and the rich young man, who kept all the commandments and was doing everything right, and he asked Jesus what else he had to do. And Jesus tells him to “sell all your possessions, give the money to the poor and you will have treasure in heaven; then come, follow me.” And the  young man goes away grieving, because he had many possessions.

Jesus tells his disciples that it’s really hard for a rich man to enter the kingdom of heaven. This goes against all the thinking of the day, where the rich were looked at is being in God’s good graces. That makes the disciples ask who can be saved? And Jesus tells them, “For mortals it’s impossible, but for God, all things are possible.”

And here is the line we are waiting for. Peter gets worked up and says, “Look, we have left everything and followed you. What then will we have?”

Jesus reassures them that when the time comes, they will be taken care of. But he can tell they are missing the point of everything. So we get the parable of the laborers in the vineyard.

Let’s look at the story. What can we say about the landowner? What do we notice about him and how he does things?

He is the one out finding the workers. It would have been more likely to see a manager or one of his employees, but it’s the landowner himself out there.

Michael Green in his book “The Message of Matthew” puts it like this—

“…he goes out himself. Indeed, he goes out repeatedly to seek them. They are hungry, unemployed, and as the day wears on, increasingly hopeless. He cares about that. He wants to give them a job to work and a reward.”

Then we get the payment. Everyone who works gets the same thing, a day’s wages. The order in which people are paid is a zinger, paying the last first, so that the early arrivers see what they are given.

“The Parable of the Laborers in the Vineyard,” by Rembrandt, oil on panel, 1637.

I love this perspective from Debie Thomas in her book, “Into the Mess & Other Jesus Stories.” She looks through a contemporary lens:

“The landowner in Jesus’s story doesn’t judge his workers by their hours. He doesn’t obsess over why some workers are able to start at dawn and others are not. Perhaps the late starters aren’t as literate, educated, or skilled as their competitors. Perhaps they have learning challenges, or a tough home life, or children to care for at home. Perhaps they’re refugees, or don’t own cars, or don’t speak the language, or can’t get green cards. Perhaps they struggle with chronic depression or anxiety. Perhaps they’ve hit a glass ceiling after years of effort, and they’re stuck. Perhaps employers refuse to hire them because they’re gay or trans or disabled or black or female.”

That’s the thing with Jesus’s parables—he gives us a story with just enough information to get our brain turning, but he doesn’t fill in all the details—that is for us to do. And often his parables disturb us and our sense of how things are.

Back to the parts of our story: we’ve got the landowner sending everyone into the vineyard, we’ve got payment being made, and then we have the reaction.

The last into the field are the first to get paid, and they get a day’s wages. As the first, the earlier workers approach, they are expecting more. And then they get upset.

“These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.”

And the landowner says, didn’t I give you what I promised you, what we agreed to? Am I not allowed to give what belongs to me how I choose? Are you envious because I am generous?

What a question. I wonder, is it his generosity that offends or disturbs us here?

Here’s the thing. Part of why our sense of fairness is put off here is that we instantly identify with the laborers who went out at dawn, who have been out in the vineyard the longest.

Let’s move the parable into what it’s really addressing here: salvation. I have to tell you, when it comes to my life, to my faith—I am not one of the early arrivers. Like most things in life, I got there late.

What do the Gospels and Paul’s letters tell us over and over again: we are not saved by works, we are saved by grace, which is a gift from God. We can’t earn grace and it’s not a competition.

Here is Michael Green again:

“Grace, amazing grace, is the burden of this story. All are equally undeserving of so large a sum. All are given it by the generosity of the employer. All are on the same level. The poor disciples, fisherman and tax collectors as they are, are welcomed by God along with Abraham, Isaac, and Jacob. There are no rankings in the kingdom of God.”

If we fast forward to after Jesus’s death, resurrection, and ascension, into the Book of Acts, what happens at and after Pentecost—Peter and the disciples bring more and more into the fold, baptizing and teaching thousands. They didn’t have the attitude of, “Hey—where were these guys while Jesus was here—these new disciples have it so much easier.” Instead, Peter and company are thrilled to have more workers in the vineyard.

I wonder if the problem here is us and our small sense of fairness. Maybe God’s sense of fairness is bigger and more expansive than ours is, and that is a good thing.

Grace, like forgiveness which we’ve been talking about for the past couple weeks, depends on our receiving it and paying it forward. God’s plan is to include everyone.

Back to Thomas to bring it home:

“Could it be any more obvious that we are wholly dependent on each other for our survival and well-being? That the future of creation itself depends on human beings recognizing our fundamental interconnectedness and acting in concert for the good of all? That ‘what’s fair’ for me isn’t good enough if it leaves you in the wilderness to die? That my sense of ‘justice’ is not just if it mocks the tender heart of God? That the vineyards of this world thrive only when everyone has a place of dignity and purpose within them? That the time for all selfish and stingy notions of fairness is over?”

A question/thought that came up in our Zoom discussion today was, “How can people learn to be generous if they don’t experience it?” That’s so true. Those that were invited into the vineyard last experienced that kind of generosity. Let’s step into that.

Put yourself in the life of those that arrived at 5:00pm, for whatever reason. Imagine the joy you feel, imagine the gratitude, imagine going home and what you would say to your family. Imagine how you might be inclined to treat other people you encounter?

Maybe this is how we should think of fairness, the same way we think of grace and mercy and love.

Taking Notes, at peace or in the wilderness

I am rarely without a notebook and pen. It would be fair for me to wear a sign on my back that says, “Will stop to write.” Mostly because otherwise I will forget. I will stop my longboard if a compelling thought jumps into my mind. And I frequently sit along a shoreline, in the woods, on a bench or wherever to take notes.

When it comes to church, for the readings and the sermon, I often just have pen and paper at the ready.

These are notes and thoughts after sermons and discussion last weekend at Christ Church Easton.

Last weekend’s lectionary readings were Isaiah 11:1-10 (The Peaceful Kingdom) and Matthew 3:1-12 (The Proclamation of John the Baptist). They will both speak to you if you let them.

A shoot shall come out from the stump of Jesse,
    and a branch shall grow out of his roots.
The spirit of the Lord shall rest on him,
    the spirit of wisdom and understanding,
    the spirit of counsel and might,
    the spirit of knowledge and the fear of the Lord.
His delight shall be in the fear of the Lord.

Isaiah 11:1-3

On our Sunday morning Zoom discussion, Fr. Bill Ortt unpacked the Isaiah reading.

Wisdom happens in the heart and soul. Understanding takes place in the mind.

Fr. Bill Ortt

That’s one to sit with. We comprehend things with our mind, but when something sinks into our soul, it changes us.

And as we got talking about how to take “the fear of the Lord,” Fr. Bill talked about the ocean–how it deserves reverence and respect; how it leaves us humbled and in awe when we think about its size and power.

My mind went to the stars. When I stare at a clear night sky and try to think about the distance and time that is between us and God’s artwork across the cosmos; if I see a shooting star or the recent eclipse, my sense of awe and wonder is beyond stoked.

In verses 6-10, Isaiah goes on to describe what the coming peaceful kingdom might be like:

The wolf shall live with the lamb;
    the leopard shall lie down with the kid;
the calf and the lion will feed together,
    and a little child shall lead them.
The cow and the bear shall graze;
    their young shall lie down together;
    and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
    and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy
    on all my holy mountain,
for the earth will be full of the knowledge of the Lord
    as the waters cover the sea.

This whole section is filled with hope for a people that need it. Maybe with what the world we live in feels like, looking forward with hope for a time to come might do us some good.

In Matthew’s Gospel, John the Baptist appears in the wilderness. He looks crazy, wearing camel-hair clothing and a leather belt, eating locusts and wild honey. He tells people to change their lives, to live differently.

We got talking about the wilderness.

“Temptation in the Wilderness” by Briton Riviere, WikiMedia Commons

The kind of wilderness they talk about in the Bible is not a place we want to be. Wilderness experiences are those times we feel alone, lost, stripped down, exhausted, confused.

We talked about the need for recognizing those times in the wilderness, those times of desperation.

“Sometimes we go into the wilderness, but sometimes the wilderness comes to us.”

That was a comment made in our Zoom discussion. There is a lot of truth to that. Being aware of the wilderness, even if we don’t feel that’s where we are, can be a saving grace.

Wilderness changes us. It can make us wiser. It can help us understand what other people are going through. It can wake up our compassion. When we come out of the wilderness renewed, we want to be people who help others who are struggling to make it through.

Towards the end of Fr. Bill’s sermon in the church on Sunday morning, he tied it together:

“We need to know what it means to be people who have been healed, forgiven, and renewed.”

Amen.

Surveying the Sensational

Sometimes the coolest ideas begin as a conversation. The kind where you talk about every subject under and above the sun, laugh your face off, and find yourself frequently running down paths of wonder. The kind of conversation where when it’s done, you wish you had recorded it, or at least written parts down.

I had one of those conversations with Gary Skirka this winter on our way to Third Eye Comics in Annapolis for a book signing with writer Jason Aaron (who writes the Avengers, Thor, Conan, has written Wolverine). Both of our imaginations have been and continue to be shaped by comic books; we both lead groups at different churches; we both have two quickly growing up daughters; we are both trying to read more, get ourselves back into shape. The discussion jumped from faith to favorite comics; from the Wu-Tang Clan to John’s Gospel; from cosmology to kung fu.

Jason Aaron signing books at Third Eye Comics for the release of his Conan book for Marvel Comics.

Gary mentioned that for a number of years now he’s wanted to do a podcast about comics, pop culture, faith and spirituality, with people you wouldn’t think of as the geek culture type.

Fast forward to earlier this week. Seven of us got together and laid out our own origin stories when it comes to faith and comics. We’ve got a few guys that work for churches, a couple police officers, a former Army medic. In one case, comic books had been an outlet during chemo and childhood cancer. In another comics were a bond between father and son; one found he could draw superheroes to pass the time or sell his art. In terms of faith, it was all over the map–from one-time adamant non-believers, to lifelong church goers; former philosophy students. It was a melting pot from a number of different churches and theologies, with maybe the constant being guys who wouldn’t be told what to think or do or what box they had to fit in, but who found their own path to God.

Grant Morrison is one of the most acclaimed comic book writers of all time. He’s written everything from Superman to Batman, the Justice League to Green Lantern, shaped the DC Universe, as well as creating new characters, universes, and books that transcend the medium. In his book “Supergods,” he looks at what superhero stories might say about our culture:

“We live in the stories we tell ourselves. In a secular, scientific, rational culture lacking in any convincing spiritual leadership, superhero stories speak loudly and boldly to our greatest fears, deepest longings, and highest aspirations. They’re not afraid to be hopeful, not embarrassed to be optimistic, and utterly fearless in the dark. They’re about as far from social realism as you can get, but the best superhero stories deal directly with mythic elements of human experience that we can all relate to, in ways that are imaginative, profound, funny, and provocative. They exist to solve problems of all kinds and can always be counted on to find a way to save the day. At their best, they help us to confront and resolve even the deepest existential crises. We should listen to what they have to tell us.”

Yeah, what he said 🙂 Add to that, graphic storytelling is currently doing some of the most creative and imaginative storytelling going, and are often just plain fun to read and experience as art at the same time.

Comics and dime detective and science fiction novels have their roots in pulp culture. Not the orange juice kind, the “Pulp Fiction” kind. Merriam Webster gives a definition of pulp as:

PULP (noun), a magazine or book printed on cheap paper (such as newsprint) and often dealing with sensational material.

Merriam Webster Dictionary

As we all got talking back and forth, we dug the ideas of podcasts, interviews with different guests, blogs, articles, videos, road trips, movie and book reviews on any and all things pop/pulp culture as well as faith, spirituality, theology, etc. And we wanted a name to go with the pulp idea. Something big, reaching, something that calls your imagination into action. And who knows, maybe something that calls “Young Guns” or Nate Dogg and Warren G. to mind.

Revelators. Why revelators? Why not! You could ask Blind Willie Johnson, or Son House, who both have stripped down, bare bones versions of the song “John the Revelator,” or you can go with the dressed up version the used in the show “Sons of Anarchy.” You get the idea.

With “Pulp Revelators,” we are starting a discussion. We hope you’ll follow along on different social media channels and look for a website to be up and running before long. We hope you’ll join in, ask questions, tell us what you think, and what topics, characters, or subjects you’d like to hear more about. We’ve got some fun adventures ahead. In a nutshell, what we hope to be doing is “surveying the sensational.” Stay tuned.