It was the First Sunday in Advent and the last in November. We were in the shadow of the end of a millennium, and – unbeknownst to me – the beginning of a seismic change in the direction of my life. In the Lectionary readings, Isaiah reminded us that – flawed though we are – we are clay in the hands of a loving Potter. Jesus, speaking in the Gospel of Mark, cried, “Beware, keep alert; for you do not know when the time will come.” And the Apostle Paul reminded us that we lack for nothing because our Savior strengthens us and God is faithful.

I let their voices roll around in my head as I made my way to Madison, Georgia. I had time to review my sermon, as it was more than an hour drive from our house in the city to the small, country church where I was the pastor. I often made that drive alone or in the company of our infant son. My wife Brigit worked most Sundays. Our son John-Francis heard his first homilies snuggled comfortably in the arms of any number of kind, older Southern ladies more than happy to sit with him on the back pew while I preached.

This Sunday, however, our whole family was together, and we made our way along the highway in the companionable silence of the early morning. The air had a hint of chill to it, but the sky was a cloudless blue against cleared fields and baled hay that shone a bright gold in the Georgia sun. If we looked closely, there were signs that winter was on its way, but for the moment we were happy to enjoy the last, gilded days of the South’s mildest season.

Advent, which begins the liturgical year for Christians around the world, is a season of hope. Often this hope is tied to the memory of the incarnation of Jesus, because the Christmas season is right around the corner, but the hope of Advent is even larger. In the four weeks before Christmas we remember that everyone and everything we know or value will someday pass away, and at the end of time our hope lies not in our accomplishments, but in the grace of God.

That is a more complex and subtle flavor of hope than the simple message of holiday greeting cards and Christmas carols. I had struggled with how to convey the texts’ messages of challenge and warning to my congregation, while also making certain to offer the hope that was at the center of the season and the gospel itself. I was not overly concerned. They were good sports. Matriarchs, dairy farmers, mechanics, veterans, professionals – they had helped me grow into my calling while patiently teaching me to do the job for which seminary had given me the tools but not the workshop.

Normally I was the first to arrive, although the wife of one of our deacons would have come a couple hours earlier to turn on the heat. Today, however, I turned down the gravel drive to see that our aged white steeple presided over a parking lot full of cars. The congregation was over two hundred years old, and had once overseen a legendary revival that had prompted the citizens of a nearby town to rename their city “Newborn.” I wondered if a similarly great awakening was about to take place.

Brigit and John-Francis entered with me and found their usual spots for Sunday School while I went to my office to look over my sermon. I did not have much time to ponder the mystery of our increased church attendance, since the hour for Worship arrived swiftly. Our lector that day was the Chair of the Deacons, and his rumbling baritone proclaimed, “O that you would tear open the heavens and come down…”

“At least this Sunday,” I thought acerbically, “if you came down you’d find the pews filled. I wish I knew why.” Still contemplating the sheer number of freshly-soaped faces staring at me intently, I launched into a lackluster but adequate sermon to begin the new Church Year.

I quickly realized something was very wrong. Anyone who has had the privilege to preach in a rural, evangelical congregation knows that we are well-trained. We can tell by the preacher’s inflections and facial expressions when we are supposed to laugh, and so we do – even if the joke is a familiar one or more than a little lame (and further hobbled by the preacher’s delivery). Church is a place where we remember not to take the world too seriously, and our shared laughter creates its own liturgy, honoring the joy that is at the heart of the gospel.

There was no laughter in the congregation that day. For twenty minutes I tossed the crumbs of my sermon onto a sea of blank stares, and all that came back was a sense that something was coming and everyone knew it but me. For the first time I felt the fear that is also a part of the season of Advent. The axe was at the root of the tree, and I suspected the fire was yet to come.

When it did, it was during the announcements and in the whispered words of the same Deacon who had read from Isaiah, “Pastor, the Deacons would like a word with you if you have the time.”

We met in the Sunday School room that also served as the space for business meetings. The Chair stood and read a prepared statement which began, “Pastor, this is nothing personal…”

As with “This is not about you, it’s about me,” an introit like this invariably leads to a blow that is both deeply personal and carelessly brutal. This conversation would prove to be no exception. I was given the opportunity to tender my resignation (pastors are almost never fired), presented with a minimal severance check, and asked to leave and never return.

The church had called a meeting in the wee hours of the morning prior to my arrival that day. I was not invited. There was only one agenda item: my sermon from the previous Sunday.

On that day, the 21st of November – Reign of Christ Sunday – I had deviated from the Lectionary and preached from a selection of texts I had chosen to address an event on the minds of all our members. The previous week our state ecclesiastical body had expelled two congregations for the first time in the nearly 200-year-long history of their existence. The two Atlanta churches – both served by friends of mine – were clear and public in their advocacy for lesbian, gay, bisexual, and transgender persons. The rhetoric against those two communities of faith, especially in rural parishes like mine, had grown passionate and vitriolic.

I had entered the pulpit that previous Sunday terrified. I even brought two sermons with me, one from the lectionary that proclaimed the hope of unity in the reign of Christ, and the other from a collection of epistles and gospel fragments addressing pastorally the issue of homosexuality. My professional and prayerful opinion – then as now – was that any consistent, faithful approach to Scripture does not allow for the condemnation of homosexuality.

I didn’t want to say that to my congregation. I told myself that my reluctance was because they would not be able to hear the why of such a sermon because they would not be able to get past the what of it. Over the course of a sleepless night I realized that my real fear was losing a job I loved, a career path I was quickly ascending, and a paycheck that we desperately needed to pay our mortgage.

The writers in Proverbs remind us that “The fear of the LORD is the beginning of wisdom,” and ultimately that persuaded me which sermon to preach on the 21st. To this day, I recall the image that I could not shake – of me, standing before Almighty God, and God asking me why I refused to speak the truth from the pulpit. If even a single word I had ever proclaimed were true, how could I face my Creator and admit that the one time it really mattered I was more concerned with protecting myself than speaking for those on whom the Church had turned its back?

And so I had ended the previous liturgical year with the proclamation that the gospel included our gay, lesbian, bisexual, and transgender brothers and sisters just as they were. A week later, I started the season of Advent unemployed and unlikely to find a new congregation. My church, to its credit, had not been unanimous in their response to my sermon. Many had argued to keep me, but had ultimately agreed that the loss of an idealistic, big-city pastor was better for the church than the inevitable congregational split.

My colleagues were quick to offer their support. One – who had prayed during my ordination that God would take me, bless me, break me, and give me away – told me, “You were taken out for offering your very best stuff. Don’t ever forget that.” I haven’t. Another simply told me, “They were wrong. You were right.” Less helpfully, a number of them called to tell me “I wish I could have said what you said, but…” The pastors of both congregations that had been removed from our communion called to tell me I was part of their story too. I will always be honored that they counted me among their courageous number.

I also heard from a number of people whom I did not know. They told me how the Church had wounded them. They told me how painful it was to be told that they had to choose between the God to whom they had given their soul and the person who was their soulmate. I came to realize what a small price I had paid for the privilege of speaking on their behalf.

A part of me had known that a moment like that would come at some point in my ministry, but my ego had assumed that the stage would be larger and the consequences more far-reaching. A small, inconsequential church in a distant farming community hardly seemed worth the permanent sacrifice of my professional career.

But the gospel does not work that way. The riddle of Advent is that we are called to hope for a kingdom yet to come, while understanding that it will only arrive if we live as if it were already here. If we spend our lives waiting for that big chance to live out that hope, the opportunity for us to make a “real” difference, we miss the thousands of moments where we could have taken just a tiny bit of hate, anger, bigotry, or ignorance out of the world and replaced it with a little kindness, grace, or wisdom. Sometimes, the price we pay for that little bit of faithfulness or courage seems exorbitant, but – as anyone who has faced despair will tell you – that is nonsense. Hope is priceless.