God’s Kind of Community – June 17, 2001

Grace to you and peace from God our Father and the Lord
Jesus Christ. 



She’s got no name, but boy, does she have a story.

Have you ever noticed how in the scripture

 that there
are plenty of women – plenty of sinful women –

around without names?

Well, sure they have names. 

 To their
friends and neighbors and mothers and fathers and partners,

 these women
are not unnamed sinners,

they are loved ones with whom they laughed and cried

suffered and rejoiced and shared their life and their love.

Nonetheless, in scripture they go about without a name,

because it was forgotten by the author or, more likely,

was deemed not necessary to the story.

We have one such unnamed sinful woman in our gospel story

And while it was a slight of justice

rob this woman of her name and her identity,

namelessness serves the purpose of highlighting not only her story,

that of thousands of others in her day and ours.

For when we look at her we are looking at the unnamed

 who are
labeled as sinful outsiders,

are pushed aside,

whose presence makes many of us nervous. 

Today’s unnamed sinful woman –

 the unnamed
and outcast sinful woman whom we find

the feet of Jesus and whose presence makes the host nervous –

has a story to tell, a story that we need to hear, a story
that we need to tell.


This story begins in community,

 in the home
community of our unnamed woman at her birth.

Although we hope that she was fully and completely loved by
her parents,

 she was
surely a disappointment to some in her family,

perhaps to her parents,

 by nature
of her gender,

after all, women were powerless in this ancient society,

 and the
birth of a female represented a potential loss of

and prestige for her family.

Regardless of the attitude of her parents and family about
her gender,

 as a young
girl she would grow into her role as a woman,

to any brothers or male cousins that she might have.

Furthermore, as she physically grew as a woman she would
find herself

unclean and ceremoniously ostracised by the community

a monthly basis because of her

As if this were not bad enough,

some point along the line she was labeled a sinner.

 What was
her sin?

 Theft? Prostitution? Picking grain on the sabbath?

Luke doesn’t share that with us. We don’t know.

her unnamed sin was she was set apart,

from the community because of her sin,

 and her
name was replaced by the descriptive pronoun, “sinner.”

just a sinner but an outsider,

our unnamed woman could no longer be a part of the community
of her birth,

 and was
forced to occupy the margins of society,

denied community, except for the community of the outcast.

And it was there,

 as a
resident in the community of the outcast,

Jesus found her.

For just one chapter prior to today’s gospel reading

 we find
Jesus preaching on the plain to the outcast,

are you who are poor,

yours is the





 Blessed are
you who are hungry now,

you will be filled.

 Blessed are
you who weep now,

you will laugh.”

And as the text a chapter before tells us,

 a great
multitude of people from all




the coast of




came to hear him. 

 They came
to hear him and to be healed of their diseases;

those who were troubled with unclean spirits were cured.

I can imagine that our unnamed sinful woman was among that

the Good News of the









is hers,

authentic community with God and her fellow sufferers is hers.

And perhaps, too, she was there to witness the healing

 of the
Centurion’s slave,

fellow outsider,

the raising to life of a widow’s dead son.

Perhaps she not only heard the word but saw in these

 the hope
for her own redemption,

this man of God who proclaims Good News

the marginalized,

heals the unclean and who raises the dead,

 could heal
her uncleanliness and raise her from her social death.

Indeed, what she heard in his words and saw in his miracles

 was the




, and it was good news.

Out of gratitude for his message

 she seeks
him out and offers him the ritual of hospitality –

the feet and annointing –

he has come into her life.

But she does this not with clean water, but with tears of

 for this is
where Jesus entered her life –

the pain, at the margins, as an outcast.

And it is precisely this interaction between Jesus and the

 which makes
the host nervous,

it turns his world upside down.

“If this man were a prophet,” he says to himself, “he would
have known

 who and
what kind of woman this is who is touching him –

she is a sinner.”

But the host has it all wrong,

 for it is
precisely because Jesus is a prophet (and much more)

 that he
touches and is touched by the outcast, the sinful, the unclean.

In our host’s understanding God comes into contact only with

 who behave
in prescribed ways,

who follow certain rules.

Indeed, perhaps we think the same way.

 How many
people have been denied the good news because it was

by church codes of behavior and dress and

assigned seating?

 How many
teens with alternative fashion taste

been turned off to church because we tell them

blue hair, male earrings or baggy pants are unacceptable?

 How many
gay and lesbian people have been denied the good news

they have been told that God hates queers?

Yet Jesus himself tells us earlier in Luke that he has come

 not for
those who follow the rules

for those who are cast out because of those rules –

 for the
sinners and the poor and the outcast

all those rejected by a regulated society.

By reaching out to an outcast and a sinner,

violates the host’s sense of propriety and justice,

and offends those for whom love and compassion take a

human reason, rules, order or tradition.

Jesus reaches out to the kid with blue hair,

 to the
person who looks, acts or even smells different than us,

 to the
person who has been told over and over again that

hates them because of their sexual orientation.

Jesus is on the other side of those lines that we draw,

community out of those who are rejected by our communities.


And so as we begin our summer together,

 and as we
begin to look at the





 our first
impression is one of a community of outcasts and sinners,

in opposition to and at the discomfort of many

find comfort in rules and regulations

clearly define who’s in and who’s out.

Yet we also see in this kingdom a guiding principle,

 one of
forgiveness and mercy.

 The act of
love that our unnamed woman has shown to Jesus

as a response to the good news of forgiveness,

 the good
news of freedom from sin

restoration to community with God and others.

This unnamed woman’s story,

 and thus
the story of so many other unnamed men and women,

 is one of
death through sin and isolation and oppression,

new life through the love and mercy of Christ.

Brothers and sisters,

 that is the
story of the




and of Christian community,

It is our story,

in our baptism we have each died and been raised again,

to God and to each other by the mercy of Christ.

The Good News is that the





community that God gathers us to be,

is one marked by the radical and irrational love of Christ,

which destroys all that would divide us.

About Lutheran Zephyr

Spouse. Parent. Lutheran Pastor. National Guardsman. Political Junkie. Baseball Fan.
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One Response to God’s Kind of Community – June 17, 2001

  1. Steve Martin says:

    Nice sermon Chris!
    My only suggestion is that you not forget to add that Jesus said,”go and sin no more.”
    God put rules in effect so that we might live a better life in relationship to Him and the neighbor. And probably more importantly to kill us off to the self (convict of sin).
    So I’d say, as did Jesus, that the rules are important(not one jot or tittle shall be undone). If you don’t think you’re a sinner you have no need for the Jesus on the cross. You might tip your hat to Jesus the teacher, Jesus the helper, Jesus the …whatever. To know that you are unhealty and in need of the great Physician is to be placed amidst the law and in the law and then to realize that you come up short. And then maybe be a little sorry for it. Luther said that being sorry for it is enough.
    The gospel of affirmation, anything and everything goes, creates a guiltless society that has no need of the God on the cross. In fact He becomes an offense.
    It doesn’t take much of the Law to do it’s job. And then the Gospel will stand out in greater relief and hopefully grab a hold of the convicted sinner.
    Food for thought!
    Take care Chris and God bless!
    – Steve

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