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Thought I'd share an older sermon on the Annunciation - it's about 6 years old. It's based loosely on Luther's focus 'Mary said yes.' But as I went through commentaries on-line, I found a well-reasoned argument that 'it's not about Mary.' Now, both ways may be true. Here's my take on the Lutheran aspect.
In Advent, we discover themes that shape our identity. We have heard that we are the waiting people, between the incarnation and the promise of something more -
we are the wilderness people,
holding on to God’s words in a time and place that isn’t really open to knowing God.
And today, today we hear of a third Advent element - the giving and acceptance of call. We see, in Mary, the first believer, the open heart, the one who says Yes. Here then, is the whole message of Advent, that the people who wait, who live in the wilderness to be shaped as a people of holiness and godliness, are also given the call to embody God - and the opportunity to respond to that call.
We hear of Mary, not even really a woman. She’s betrothed, not married yet - probably pretty young (although I think 13 may be stretching it). We usually assume that she was pious, a good, trusting young woman, but honestly, we don’t know that. She could have been a tomboy, a rebellious teenager, resisting her appointed role. All we know is that she is the one to whom the angel came.
And that angel Gabriel came, and spoke to her and she was perplexed, puzzled, and dismayed - as most of us would be if an angel spoke such words to us. “Howdy, You’ve been selected, for a special mission of incredible significance - which, by the way, will ruin your reputation, change all your plans and cause you incredible heartbreak.”
And Mary said yes. “You will conceive a child - in a miracle - and that child will be the Son of God, and the King of David’s line.” and she said Yes. She said “Look, I’m God’s, let it be so.”
God entered humanity this way. Through Mary. Through creation. Through this one person - about whom we really know very little - except she said Yes. Mary was of the people who were waiting - waiting for a Messiah. And she would enter her own wilderness - the place where she alone knew the depth of joy and pain that this child would bring - Mary would ponder all these things in her heart.
And what is so wonderful about this story is that we are all Mary - we are all waiting in the wilderness for a Messiah - and we are those to whom God will offer a call - a mission - a job to do.
And that is exactly the point, the point of Advent - the point of all these stories. God acts through ordinary human beings like you and me, ordinary human beings that trust God enough to undertake extraordinary missions beyond their capabilities or imaginings.
God comes to us in creation - and God became creation - became human in this most loving act of “incarnation.” God always comes to us through creation. To us God comes through the water of baptism, through the bread and wine of the Holy Communion, through the hand of a loved one, or through the voice of a stranger. Mostly, God comes to us in ordinary ways, through ordinary people. This God uses us, ordinary people, to do his work now.
An author visited a monastery and greeted one of the monks with the words “Merry Christmas.” and he said to her “May Christ be born in you.” (Sue Monk Kidd) She pondered this, as Mary did, as we might. What might it mean that Christ be born in us?
That is the message of Advent - may Christ be born in us - may we become “Marys” in our time and place. It’s about an attitude: Look, here I am, let it be done to me, with me, in me, as you, God desire. If God’s desire is to make Christ real, to make Christ known - and he chooses us to do so - what shall we say?
We repeat these lessons, year after year, so that we can be asked, and ask ourselves - what must happen for that birth to take place? What must happen in us, in me, so that Christ may be born in us, in me? What must change - what must be given up or what must be found? What must enter into our hearts and what must be released? What must be shared and what must be nurtured, so that Christ may be born in us?
For Mary, the Mother of Jesus - at this point it was her own plan, her project, even her self-image - that had to be made subordinate to the will of the God. It was the adoption of an attitude of obedience, of trust and yes, a willingness to submit her expectations to the plan of God.
For us individually, it may be our desires to keep things secure and safe - to take the easy road. For the faith community of _______ I would suggest it is similar. Soon you will have the new _____ that God desires - you will no longer be in the interim time, you will no longer be holding your breath.
And, rather than see this new period as the time of setting out your own personal agendas - I challenge you to enter this time as the Virgin Mary did - with an open heart to hear the call, to accept the mission, to search out and be obedient to the will of God. The call is coming - in some way the call is here - in the needs and desires and lonely hearts all around us. Now it is for us to find the attitude of obedience, trust and seeking for the Holy Spirit that will allow us, with Mary, to say Yes.
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Showing posts with label sermons. Show all posts
Showing posts with label sermons. Show all posts
Saturday, December 17, 2011
Saturday, September 24, 2011
authority?
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An untitled Sermon on Matthew 21:21-32
Proper 21- Lect. 26, September 24/25/26 – FE & PLC (Monday)
Matthew 21: 23-32 (Argument about Authority, two sons refuse)
A little Bible Study first. To understand what the scripture is telling us, we need to understand the culture and the politics swirling around this Jesus of Nazareth. Up to this point in the story of Jesus, we have heard of Jesus living and working in the hill country around the Sea of Galilee – he has been dealing – with some exceptions – with the people who live in such villages and towns. The local men and women, peasants, fisherman, some small traders, a few tax collectors – those who pressure the people for coins for the oppressing Romans.
Jesus had some contacts with the better educated, the better type of people – the head of the synagogue there, a Roman officer, and especially the men called Pharisees. In the villages these would be those who had more education, probably more land, so they were more comfortable. They were challenged by Jesus because they believed in keeping the law strictly, without gray areas.
Jesus had been working in the back country. His message was upsetting to some people – his powerful vision of the kingdom of God/heaven as present, near, accessible to the ordinary believing person, without going through Temple rituals or keeping every last tiny requirement of the expanded set of regulations – was deeply offensive to the believing Pharisee.
But the ultimate issue, the real trouble, the button-pushing offense was this: Jesus and his followers implied that Jesus himself was somehow connected to the Saving Work of God Almighty in a critical, exclusive and powerful way. Jesus was . . . even at this point in his ministry, the claim spread . . . Jesus was not only a charismatic traveling preacher, not only a great teacher, not only a Rabbi, but more – a divinely appointed prophet – no, more – the Messiah, the Chosen One, the anointed inheritor of David’s power as King, or in addition that he was the mysterious Son of Man bringing in the End of Days – and even whispered the non-Jewish idea that he was the Son of God –that God’s own exclusive divinity had been divided and rested in Jesus – the laborer from the village of Nazareth.
That is what we need to remember when we contemplate these tough passages. The day before this discussion - about authority and two sons who refused in different ways - Jesus had dropped the cloak of hidden-ness as just a traveling preacher.
He entered Jerusalem and his reputation ran before him – and the crowds proclaimed him King, Messiah, David’s heir – they gave a royal welcome – the streets sang. The people in power – the Pharisees of Jerusalem, the minders of the Temple, the Romans – looked on with surprise, perhaps horror.
Jesus entered the temple and in great anger turned over the tables of those who sold animals for the sacrifices. The sick who haunted the temple courts, yearning for healing, converged on him and received his blessing, and found their answer. The cry – Hosanna to the Son of David filled the temple – not only the streets – the cry Hosanna to the Son of David was heard in the temple, shaking the very stones and the very hearts of those in authority.
The next day he comes back to the Temple, and is teaching, and that is the context for this story. “By what authority do you do these things? Who gave you this authority?” These things – coming into Jerusalem like a king, turning over the tables in the outer courts like the Master of the Temple, healing directly by hand, without sacrifices, without the blessing of the priests, teaching as if he is a famous man – these things must be explained. These things are too defiant to be allowed.
Jesus is no longer hidden in the back country of Galilee. He is out there in front of all – peasants in the country and tenement dwellers in the city, soldiers and scribes, priests and governors.
“By what authority do you do these things?” The same authority that John the Baptist had. The Will of God.
He is fulfilling God’s will and he understands that his power comes from the same place that John’s baptism came from – the Will of God. God willed John’s baptism for repentance and the forgiveness of sins – that baptism also challenged the authority of the Temple. God wills Jesus’ ministry in the same way – to challenge the authority of Temple and Priest and Law. God wills that Jesus himself shall be the avenue to God’s kingdom – that this path Jesus is taking – this path, now of conflict and challenge, this path which now leads straight to the horrific death of the cross – this path shall be the way for the followers of God’s will. That was Jesus’ answer then, and it is the answer now.
To understand the will of God is the peculiar task of every citizen of the kingdom. To do the will of the FATHER is the duty of every child. And every child has the question asked of them – “Son, daughter, go and work in the vineyard today.” “By whose authority?” If you were ever an adolescent (most of us are past that age, praise be to God) you recognize this dynamic of defiance of authority, defiance of the parent, the eternal questioning: “why is his will to be dominant over mine?” Why is the will of the Father more important than what I want? Why should my freedom be constrained by the requests of my father?”
Is this resistance fear? Selfishness? Stubbornness? Sin? In the story of Jesus coming into the Temple it was all these things - all these things that lead to the last days, the arrest, the torture, the cross.
And for all of us – it is the same set of responses to that question – asked of us: “Go and work in the vineyard today.” And we are stubborn and selfish and certainly we say – oh, yes sir, but we do not go. We answer the question, in our hearts – by whose authority will our lives be run? By whose authority will our days be ordered? By whose authority will our choices be made?
By our own authority – we think. I choose how to spend my days and I don’t choose to be with the community at worship on Sunday. I choose to how to spend my money, and I don’t choose to support my faith community, much. I choose my friends, and how I spend my time, and how my morals are expressed in my life.
I am my own authority, we say. The book of God – well, it’s only advisory. The will of God – is unclear, but it probably is exactly like my will. The story of Jesus the Christ – it’s all about love and acceptance and being true to yourself – not about crosses and pain and sacrifice and work and honor. I am my own authority and I don’t really know what this vineyard is – I don’t know and really don’t care about the work of the kingdom. So the call to give falls on deaf ears. The call to teach is passed on to a very few. The call to worship is answered by absence. The call to leadership is denied.
By whose authority do you do these things, the Pharisees asked Jesus. John the Baptist came in righteousness and did the will of the Father – and called people to repentance. Did you notice? And Jesus came and called people to love and serve and sacrifice. Did you notice? By whose authority do you live?
(the call to the vineyard takes many shapes – the call to give support, the call to teach, the call to worship, the call to justice, the call the leadership.)
What do you think? A man had two sons – one gave lip service to the father’s will and authority, and never went to the vineyard and the other resisted at first, but bowed his head, and went and did what the father desired. Which one are you?
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An untitled Sermon on Matthew 21:21-32
Proper 21- Lect. 26, September 24/25/26 – FE & PLC (Monday)
Matthew 21: 23-32 (Argument about Authority, two sons refuse)
A little Bible Study first. To understand what the scripture is telling us, we need to understand the culture and the politics swirling around this Jesus of Nazareth. Up to this point in the story of Jesus, we have heard of Jesus living and working in the hill country around the Sea of Galilee – he has been dealing – with some exceptions – with the people who live in such villages and towns. The local men and women, peasants, fisherman, some small traders, a few tax collectors – those who pressure the people for coins for the oppressing Romans.
Jesus had some contacts with the better educated, the better type of people – the head of the synagogue there, a Roman officer, and especially the men called Pharisees. In the villages these would be those who had more education, probably more land, so they were more comfortable. They were challenged by Jesus because they believed in keeping the law strictly, without gray areas.
Jesus had been working in the back country. His message was upsetting to some people – his powerful vision of the kingdom of God/heaven as present, near, accessible to the ordinary believing person, without going through Temple rituals or keeping every last tiny requirement of the expanded set of regulations – was deeply offensive to the believing Pharisee.
But the ultimate issue, the real trouble, the button-pushing offense was this: Jesus and his followers implied that Jesus himself was somehow connected to the Saving Work of God Almighty in a critical, exclusive and powerful way. Jesus was . . . even at this point in his ministry, the claim spread . . . Jesus was not only a charismatic traveling preacher, not only a great teacher, not only a Rabbi, but more – a divinely appointed prophet – no, more – the Messiah, the Chosen One, the anointed inheritor of David’s power as King, or in addition that he was the mysterious Son of Man bringing in the End of Days – and even whispered the non-Jewish idea that he was the Son of God –that God’s own exclusive divinity had been divided and rested in Jesus – the laborer from the village of Nazareth.
That is what we need to remember when we contemplate these tough passages. The day before this discussion - about authority and two sons who refused in different ways - Jesus had dropped the cloak of hidden-ness as just a traveling preacher.
He entered Jerusalem and his reputation ran before him – and the crowds proclaimed him King, Messiah, David’s heir – they gave a royal welcome – the streets sang. The people in power – the Pharisees of Jerusalem, the minders of the Temple, the Romans – looked on with surprise, perhaps horror.
Jesus entered the temple and in great anger turned over the tables of those who sold animals for the sacrifices. The sick who haunted the temple courts, yearning for healing, converged on him and received his blessing, and found their answer. The cry – Hosanna to the Son of David filled the temple – not only the streets – the cry Hosanna to the Son of David was heard in the temple, shaking the very stones and the very hearts of those in authority.
The next day he comes back to the Temple, and is teaching, and that is the context for this story. “By what authority do you do these things? Who gave you this authority?” These things – coming into Jerusalem like a king, turning over the tables in the outer courts like the Master of the Temple, healing directly by hand, without sacrifices, without the blessing of the priests, teaching as if he is a famous man – these things must be explained. These things are too defiant to be allowed.
Jesus is no longer hidden in the back country of Galilee. He is out there in front of all – peasants in the country and tenement dwellers in the city, soldiers and scribes, priests and governors.
“By what authority do you do these things?” The same authority that John the Baptist had. The Will of God.
He is fulfilling God’s will and he understands that his power comes from the same place that John’s baptism came from – the Will of God. God willed John’s baptism for repentance and the forgiveness of sins – that baptism also challenged the authority of the Temple. God wills Jesus’ ministry in the same way – to challenge the authority of Temple and Priest and Law. God wills that Jesus himself shall be the avenue to God’s kingdom – that this path Jesus is taking – this path, now of conflict and challenge, this path which now leads straight to the horrific death of the cross – this path shall be the way for the followers of God’s will. That was Jesus’ answer then, and it is the answer now.
To understand the will of God is the peculiar task of every citizen of the kingdom. To do the will of the FATHER is the duty of every child. And every child has the question asked of them – “Son, daughter, go and work in the vineyard today.” “By whose authority?” If you were ever an adolescent (most of us are past that age, praise be to God) you recognize this dynamic of defiance of authority, defiance of the parent, the eternal questioning: “why is his will to be dominant over mine?” Why is the will of the Father more important than what I want? Why should my freedom be constrained by the requests of my father?”
Is this resistance fear? Selfishness? Stubbornness? Sin? In the story of Jesus coming into the Temple it was all these things - all these things that lead to the last days, the arrest, the torture, the cross.
And for all of us – it is the same set of responses to that question – asked of us: “Go and work in the vineyard today.” And we are stubborn and selfish and certainly we say – oh, yes sir, but we do not go. We answer the question, in our hearts – by whose authority will our lives be run? By whose authority will our days be ordered? By whose authority will our choices be made?
By our own authority – we think. I choose how to spend my days and I don’t choose to be with the community at worship on Sunday. I choose to how to spend my money, and I don’t choose to support my faith community, much. I choose my friends, and how I spend my time, and how my morals are expressed in my life.
I am my own authority, we say. The book of God – well, it’s only advisory. The will of God – is unclear, but it probably is exactly like my will. The story of Jesus the Christ – it’s all about love and acceptance and being true to yourself – not about crosses and pain and sacrifice and work and honor. I am my own authority and I don’t really know what this vineyard is – I don’t know and really don’t care about the work of the kingdom. So the call to give falls on deaf ears. The call to teach is passed on to a very few. The call to worship is answered by absence. The call to leadership is denied.
By whose authority do you do these things, the Pharisees asked Jesus. John the Baptist came in righteousness and did the will of the Father – and called people to repentance. Did you notice? And Jesus came and called people to love and serve and sacrifice. Did you notice? By whose authority do you live?
(the call to the vineyard takes many shapes – the call to give support, the call to teach, the call to worship, the call to justice, the call the leadership.)
What do you think? A man had two sons – one gave lip service to the father’s will and authority, and never went to the vineyard and the other resisted at first, but bowed his head, and went and did what the father desired. Which one are you?
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Sunday, September 4, 2011
Live in the Daylight
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(The story was found in this thoughtful post. It's by Rabbi Zoe Klein and is a reflection on her trip to Ghana)
Ancients used night and day as opposites – because they had to – because they would be immobilized in darkness – some things couldn’t get done, and some things were more likely to happen – bad things. Both in cities and in rural villages, privacy was rare. The level of private lives that we enjoy is truly a modern invention – unheard of in ancient days. Not only would your family know you what you do, but so would everyone else.
If you were grasping after money, people would know it. If you squandered your money in food and drink, that would get around. If you were a married man, and kept a mistress, that would be known. If you were slacking off at work, if you were cheating, if you were going after the latest fad in exotic eastern deities - well, it would come back on your community.
Those early Christian communities understood themselves as living in spots of light amidst darkness – true worship among false idols, taking care to respect and honor their bodies instead of wasting away in sexual immorality and drunkenness, learning to treat others with kindness as beloved children of the Father God – all the differences between this new faith in Christ Jesus that stood apart from the foolish chasing after the whims of this god or goddess, this deal or that patronage.
“See how they love each other” was the statement. See how their visible lives reflect what they believe – see how their choices outline that love that enriches their lives.
Live as if you are in broad daylight, says Paul. Live as if your life is visible – not only to God – but visible in the open marketplace, to your neighbors. Live Love, he says. Live as if Love – true love of neighbor – were not a theoretical concept – but Live Love because Love has been made real to you.
That is what makes Paul’s faith different from any other religion of that time or now – Live Love because Love has been made real for you. Put on Jesus Christ, put on the armor of light – that is your new garment of Love. That’s the garment for Daytime, for living in the daylight, the garment of loving the neighbor as yourself. Notice that Paul does not abandon the commandments of Old Time, the Old Testament, but, like Jesus, he takes them further – sees in them the continuity – Love your neighbor as yourself.
Paul is quoting Jesus here – he is so close to the original tradition, so close to the words of Jesus. As Christ loved – so are you to love. And that love is not hidden, cannot be hidden. In the transparent world of Paul and Jesus – acting out of true love of the neighbor will be a clear sign that something is different here – it will be like night and day. ‘See how they love each other.’
Even when the community is broken – as is suggested in Matthew 18, when the community is broken by individual sin – the community acts in love – sin is identified, named, and gently brought to light – in effect, echoing the greatest commandment – love your neighbor as yourself.
For this community. Every Christian community, carries the life and love of Christ within it. So it is promised, and so it must be – no one can escape that. Each individual puts on Jesus Christ, but the community in concert, when we live and work together – must be understood as the Body of Christ – where two or three are gathered – doesn’t just mean it’s good to gather together, but that we have an obligation to consider what we are doing together in the light and mission of Christ.
Live Love – for weeks now the wisdom from St. Paul has been about Love – about Agape – the kind of open, giving, love-for-others – that marks and makes the Christian community. We show this love in serving our neighbors – yes, the picnic, yes, the afterschool program (still looking for volunteers, I’m sure), yes, the provision of space for programs, yes, the education of our own children and youth, yes, worship – but we also will be known for our own lives – for we live in day-light – we live in the open, we live in the eyes of God and each other.
The beginning of the Talmud asks the question: “Until what time can you say the evening Shema? (The prayer for evening and night-time) Can you say it even until dawn?
And if so, how do we even know what time that is? How do we know when the night is over and the day has arrived?
This classic question leads to this classic story: In which students try to answer this question for the rabbi. One says:” Rebbe, night is over and day arrives, when you can see a house in the distance and determine if that’s your house or the house of your neighbor.”
Another student responded: “Night is over and day arrives when you can see an animal in the field and determine if it belongs to you or to your neighbor.”
Yet another student offered:” Night is over and day has arrived when you can a flower in the garden and distinguish its color.”
No, no, no thundered the Rebbe. Why must you see only in separations, only in distinctions, in determining what something is not. No. Night is over and day arrives when you look into the face of the person beside you and you can see that he is your brother, she is your sister, that person is your neighbor. That you belong to each other. You see that you are one. Then, and only then, will you know that night has ended and day has arrived.
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(The story was found in this thoughtful post. It's by Rabbi Zoe Klein and is a reflection on her trip to Ghana)
Ancients used night and day as opposites – because they had to – because they would be immobilized in darkness – some things couldn’t get done, and some things were more likely to happen – bad things. Both in cities and in rural villages, privacy was rare. The level of private lives that we enjoy is truly a modern invention – unheard of in ancient days. Not only would your family know you what you do, but so would everyone else.
If you were grasping after money, people would know it. If you squandered your money in food and drink, that would get around. If you were a married man, and kept a mistress, that would be known. If you were slacking off at work, if you were cheating, if you were going after the latest fad in exotic eastern deities - well, it would come back on your community.
Those early Christian communities understood themselves as living in spots of light amidst darkness – true worship among false idols, taking care to respect and honor their bodies instead of wasting away in sexual immorality and drunkenness, learning to treat others with kindness as beloved children of the Father God – all the differences between this new faith in Christ Jesus that stood apart from the foolish chasing after the whims of this god or goddess, this deal or that patronage.
“See how they love each other” was the statement. See how their visible lives reflect what they believe – see how their choices outline that love that enriches their lives.
Live as if you are in broad daylight, says Paul. Live as if your life is visible – not only to God – but visible in the open marketplace, to your neighbors. Live Love, he says. Live as if Love – true love of neighbor – were not a theoretical concept – but Live Love because Love has been made real to you.
That is what makes Paul’s faith different from any other religion of that time or now – Live Love because Love has been made real for you. Put on Jesus Christ, put on the armor of light – that is your new garment of Love. That’s the garment for Daytime, for living in the daylight, the garment of loving the neighbor as yourself. Notice that Paul does not abandon the commandments of Old Time, the Old Testament, but, like Jesus, he takes them further – sees in them the continuity – Love your neighbor as yourself.
Paul is quoting Jesus here – he is so close to the original tradition, so close to the words of Jesus. As Christ loved – so are you to love. And that love is not hidden, cannot be hidden. In the transparent world of Paul and Jesus – acting out of true love of the neighbor will be a clear sign that something is different here – it will be like night and day. ‘See how they love each other.’
Even when the community is broken – as is suggested in Matthew 18, when the community is broken by individual sin – the community acts in love – sin is identified, named, and gently brought to light – in effect, echoing the greatest commandment – love your neighbor as yourself.
For this community. Every Christian community, carries the life and love of Christ within it. So it is promised, and so it must be – no one can escape that. Each individual puts on Jesus Christ, but the community in concert, when we live and work together – must be understood as the Body of Christ – where two or three are gathered – doesn’t just mean it’s good to gather together, but that we have an obligation to consider what we are doing together in the light and mission of Christ.
Live Love – for weeks now the wisdom from St. Paul has been about Love – about Agape – the kind of open, giving, love-for-others – that marks and makes the Christian community. We show this love in serving our neighbors – yes, the picnic, yes, the afterschool program (still looking for volunteers, I’m sure), yes, the provision of space for programs, yes, the education of our own children and youth, yes, worship – but we also will be known for our own lives – for we live in day-light – we live in the open, we live in the eyes of God and each other.
The beginning of the Talmud asks the question: “Until what time can you say the evening Shema? (The prayer for evening and night-time) Can you say it even until dawn?
And if so, how do we even know what time that is? How do we know when the night is over and the day has arrived?
This classic question leads to this classic story: In which students try to answer this question for the rabbi. One says:” Rebbe, night is over and day arrives, when you can see a house in the distance and determine if that’s your house or the house of your neighbor.”
Another student responded: “Night is over and day arrives when you can see an animal in the field and determine if it belongs to you or to your neighbor.”
Yet another student offered:” Night is over and day has arrived when you can a flower in the garden and distinguish its color.”
No, no, no thundered the Rebbe. Why must you see only in separations, only in distinctions, in determining what something is not. No. Night is over and day arrives when you look into the face of the person beside you and you can see that he is your brother, she is your sister, that person is your neighbor. That you belong to each other. You see that you are one. Then, and only then, will you know that night has ended and day has arrived.
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Saturday, May 14, 2011
the good gate
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Something different to post today. This is a partial sermon that I do not know how to end.
Something different to post today. This is a partial sermon that I do not know how to end.
Easter 4A, May 15-16 - STALLED SERMON – DID NOT KNOW HOW TO END IT. NEEDED A STORY ABOUT HOW HEARING JESUS’ VOICE CONNECTED WITH ABUNDANT LIFE.
Psalm 23, John 10:1-10 – True shepherd/gate/ abundant life – it’s not about death –it’s about living now. It is polemical – it is part of an argument with ‘them’ – so it is compare and contrast. Jesus=true shepherd/true gate/true way. ‘Pharisees/false teachers = death/slaughter/restrictions/destruction.’ Abundant life is not – destruction, but excellent, superior, great in measure.
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I bless and love this Sunday and all the songs and sheepy imagery – but guess what – we aren’t sheep. We are a little smarter, and probably more confused than sheep. Our lives are probably more conflicted and noisy than Jesus makes the existence of sheep out to be. Our lives are full of life things, much more than eating and sleeping and growing wool. Our lives – oh my goodness – our lives are full of worry, and questions and gray areas. At some time, we fear death, and poverty and loneliness, we feel empty and angry and stuck. And we have times of joy and fulfillment as well. We are so much more complex than sheep.
That’s okay, because the point of all these ovine metaphors in the Bible isn’t sheep. The point is that we are in need of something – our existence, our human core, our best selves need to be connected to the bigger picture, to meaning, to the divine. We live, and we suffer, and we need to understand our lives and our suffering in a big picture. We need a way, a gate and a guide, a shepherd.
You see, the whole Good Shepherd discourse begins in the midst of miracle and separation. Maybe we forget that, or never knew it, because we see the Good Shepherd so naturally as the one who keeps us from pain, the hero, the fairy tale comforter. The image does appeal to children. But these passages are really for adults, for those of us who find ourselves lost in the middle of our lives, and for those who find ourselves full of grace and joy and miracle.
Yes, it’s both the loss of community and new beginnings. All these great words about the Good, True, Noble shepherd and his path, gate, way – this great promise of abundant life – begin with the consequences of miracle.
These words follow the great story of the man born blind, who discovers not only his physical sight, but his spiritual vision in Jesus. The man worships Jesus – because of that is separated from his family and community. Jesus is speaking to that man, and to his disciples, and to also all those who have opposed him. The man without community is beginning a new life – coming into a new community – and these words are intended to guide and warn him. And we are like him – now alive in Christ through his death and resurrection.
So Jesus says: I am the gate – the right way. I am the one to listen to.
The point of the Good Gate is the identity of Jesus and the relationship of Jesus to his followers. To say ‘I am the Gate’ is like saying “I am the way, the truth and the life’ – Jesus is making a claim that he, and he alone, opens the door to the Father, provides the living water, secures the abundant life. His voice is the One Voice of Life.
Jesus uses the image of the shepherd calling out his sheep as a model for the believer who will walk in the way of the Light of God – not turning right or left, not straying, but attending to the voice, on the right path.
We live a world full of static: Some time ago (May 28, 2009), USA Today reported the findings of a 2009 survey by Qwest Communications in which respondents were asked how long they could last before feeling “antsy” about checking E-mail, instant messaging, or other social networking sites. Of those surveyed, 47% said they couldn’t last more than an hour…46% said they could only make it one day…and the remaining 7% said they could probably go a week without checking in.
We live in a world full of competing voices. There is a whole industry devoted to making you and me loyal consumers of one brand or another. This industry – media consultants – takes aim at our need to belong, our confusion about the meaning of life, our intrinsic spiritual orientation and attempts to use that to develop ‘loyalty beyond reason’ (Frontline) and ‘brand communities’.
We live in a world where huge stakes rest on our loyality, our choices. My struggle – I want a Dyson Vacuum cleaner. I want the DC25 Animal Ball to be exact. I really want this. It’s not rational. Consumer Report has plenty of vacuum cleaners that perform better and are cheaper on their list. But I want the $550 Dyson, not the Kenmore, not the Hoover, and not the 150 dollar Eureka! Why is this? Branding. I’ve been brand-marked. I’ve been brand-influenced. This is a small and funny example, of course, but it’s real.
That’s how it works – it’s subtle, it’s subliminal, and it’s real. Other voices call to us, other voices obscure or contradict the voice of the Master. I can name many versions of this: the call to self-love that tells us that being happy is everything – the call to anxious security that warns us that generosity is foolish. You can name these voices as well – we once called them sin.
Jesus knows that – he says: Don’t listen to them! Don’t listen to the false shepherds, the hawkers of rules and fear – don’t listen to the siren songs of self-fulfillment and self-love. That’s what Jesus is saying – listen to my voice. There is the good life of the brand identity – and there is the True Good Life of abundance that Jesus is promising.
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Sunday, February 20, 2011
gleaning on the edge
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A much, much shorter version of this sermon was preached today after the endowment committee gave away lots of money. It was a nice tie-in to the messy, foolish, openhanded community.
Seventh Sunday of Epiphany, 2011 – Matthew 5:38-48, Lev. 19:1-2, 9-18
“Gleaning on the Edge” –
When we went to Germany, we also wanted to see the part of Poland where my husband’s ancestors came from – what was once Greater Pomerania – now it’s Poland. Driving across north east Germany, we all commented how much it looked like Wisconsin. The fields were reasonably sized, with hedgerows of pine and other trees. There were sections of woods, there were occasional farm buildings. It looked like a hospitable land, homey, a good place to live. That all changed when we crossed the border into Poland. The same topography, the same hills and valleys, the same farmland, had been opened up by the communist agricultural system. The fields were massive, huge, endless. There were no edges with trees, no small woodlots, there were no old farmsteads – all had been taken away. There were no hiding places for deer, for foxes, for wild animals at all. The farmers lived in apartment buildings in tiny villages – cramped together while surrounded by all that vast landscape. All was devoted to production –and all was about production with no waste allowed.
I tell you this story because I was most struck this week not just by Jesus’ strong words about relations with our neighbors and our enemies, but by one little verse in the Old Testament Lesson – which gives us a new way of looking at the words of Moses and Jesus.
In Leviticus - which is a book that I know most of us would rather ignore – God puts forth detailed instructions for his people. God desires his people to be holy, as he is holy. God wants his people to be good, as he is good. Jesus interprets this – be ye perfect, as our heavenly father is perfect. Jesus’ words are based on this Hebrew Bible tradition – the Ten Commandments and the elaboration of them throughout history. Let’s not discard this Law too quickly. It was important to our Savior, it should be important to us, too.
Perfection, Goodness, Holiness. That seems like too much for us, doesn’t it? We want to hear that there are ways out of those kinds of expectations. We are sinners, we know, we are imperfect, we just not capable of that kind of perfection. Many of the commentators and preachers I read and hear try to explain away Jesus’ words, explain away Moses’ words – wave them away so we can go living as we want to. The basic message is – since it’s impossible to be perfect – why even try? Since we’re not born holy – let’s enshrine all our sins, all our weaknesses and say that Moses and Jesus really didn’t understand human existence – that Moses and Jesus are asking too much of us.
Human life is messy. It is. We love imperfectly. We make mistakes. We are greedy. We are selfish. We try to tie everything up into bundles and keep our stuff safe and we become territorial and emotional and we can hurt each other. And all those elements of our being – those are part of the great gap between us and God. So are Moses and Jesus asking too much of us? I think that’s the wrong question to dwell on – let’s look at what is being asked of us.
That’s where the image of gleaning comes in. Gleaning is exactly described right there in Leviticus 19:9 – when you reap the harvest of your land, you shall not reap all the way to the edge of your field, or gather the gleanings of your harvest. You shall not strip your vineyard bare, or gather the fallen grapes. You will leave them for the poor and the alien: I am the Lord your God. Gleaning is a harvest practice . . . it means to leave behind wheat in the field, grapes on the vines, olives and apples on the trees.
Don’t be too neat when you garden. Remember the fields of Poland and the fields of Germany? There could be no gleaning from the fields of Poland – they were too aggressively cultivated, too neatly manicured. God wants his people to be messy harvesters. It has something to do with holiness, God says. I am holy – you shall be holy – and people of a holy God do this: they are messy harvesters. They are called to be messy at the harvest for the sake of others – for the poor, for those who are passing through, those who have no one else. They are called to be open-handed to the neighbor. They are called to be foolish – not playing politics and treating the rich any better than the poor.
Does that have to do with us, and that question – Are Moses and Jesus asking too much of us? I think it does. The Old Testament world, and the Old Testament laws, and Jesus’ world and Jesus’ words – love your neighbor, love your enemies, give your coat and your cloak, don’t hit back, give charity freely, lend openly – all that stuff is related to call of God to God’s people – be holy. Be a holy community.
Be a community – that’s the key. Gleaning – the process of sharing the harvest with those in need – is a community thing. God’s command to allow gleaning points all of us to remember that we are not put here just for ourselves. We are not put here to neatly tie up all the ends and be secure by ourselves, in ourselves. People need people – as the song says – and people interact in all sorts of ways – we are messy with each other. And that is part of being a living, holy - messy, open-handed, foolish community.
The call to live together underlies all of Jesus’ Sermon on the Mount. We hear those things that sound so tough – if someone takes from you your coat, give them your cloak also, hit on one cheek, turn the other. And if we are thinking of ourselves as solitary individuals, as only me, then, yes, this doesn’t make sense. But, Jesus isn’t thinking like that, like we are all alone, not at all. If you are forced to give your coat and your cloak away – then your neighbor, your community, will come to your aid. If you are being beaten up, then your community should step in to protect you.
Be a holy community, says God to Moses in the Hebrew Bible. Be a living community, says Jesus to the disciples and to us on the Sermon on the Mount. Go ahead, be messy around the ends. Be generous and kind, give to people who don’t deserve it. Don’t harvest to the edge of the field, but share with your neighbor and those who are in need. Watch out for those who are being battered on one cheek and the other, for those who have lost their coat and cloak, for those whose miles are longer and harder than yours. Be a community that loves the neighbor, that allows itself to be messy and open handed and foolish.
For Jesus himself was messy and open-handed, and foolish – and look what he did for us. Amen.
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Monday, January 3, 2011
in the world
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Christmas 2 – Year A – John 1:1-18 –“in the World” – Jan 1
& 2.
He came into the world, and the world came into being through him, and the world knew him not. But to all who received him . . . he gave the power to be children of God.
Happy New Year! I hope you had a good New Year’s Eve – even if you’re the sort that celebrates with New York City at 11 pm, or even New Year’s Eve in Nova Scotia – that’s for those of us who go to bed at 10 pm. It’s interesting how this date has become a cultural phenomenon – it’s all about
retrospectives of films, tv, music, news stories – what was thought to be important – and about looking forward – the bit about resolutions – plans and dreams that are unlikely to be carried out.
And all this for what is an arbitrary date, really. It’s a remnant of the old pagan solstice as much as anything. Why do we bother to make New Year's resolutions in the first place? Why do we feel this need each January 1 to set new goals? We hear things like: It is up to each of us to maximize the potential of every moment. It becomes all up to us to transform ourselves. Most of the New Year’s stuff we are exposed to, is all about us, about our world of things, appearances, status – what important, or what the world thinks is important. There’s a New Year Theology in all this, you see, a theology that suggests that it’s all about us, right now, in the place and pace of the world –
that if God is – God isn’t really important.
So I want you recognize that we are being kind of countercultural, subversive, when we read and reflect upon these scriptures in this New Year frenzy. Let us ask the scriptures what is important and see what they say.
So, let’s be a little ornery, let’s not think about us, let’s take a new – old - perspective – Let’s think about the greatest story ever – the real news – the reality that makes all and any true resolutions of better behavior possible. Here is the BIG NEWS: God acted, we claim. God promised and God came through. God made his resolution, and God doesn’t fail.
God entered the world – not as a bolt of lightning, or as a superhuman hero, or as an idea of goodness – but the Word of God became flesh, and dwell among us. That first few lines of the Gospel of John tell us of divine origin of CREATION – that God’s power of creation was in this WORD.
And then – a connection – the ministry of the one who pointed the way – the Baptist – was the one who saw that the light – the WORD – was entering the world in a whole new way.
And so the WORD CAME TO THE WORLD – was in the world. He spread his tent, he built his house, he made a home with creation. That is the big story, that is the whole point of us being here – in this room, together on at this darkest time of the year.
One writer suggests a new kind of Christmas celebration – the Christmas pageant according to the Gospel of John. What would a Christmas pageant based on the gospel of John look like?
The church would be bare and dark; the chancel stripped of pulpit, chairs, candles, flowers, altar: everything that's usually up there. All you'd need is a small, insignificant table, on which would sit a single, unlit candle. There would be no lights on, no music, nothing happening.
The worshipers would file in and sit for a very long time, silent as a Quaker meeting. They would sit long enough to begin to feel uneasy at the silence and maybe even a little scared of the dark (childhood fears returning). At long last, a person would march solemnly in, and without a word,
light that single candle.
No one, of course, would seriously try to put on a Christmas pageant like that, based on John's gospel. But, having imagined it, we can see how different John's Christmas story is. No color, music, or pageantry -- just one blazing, incontrovertible truth, a single statement so profound that maybe the only way to appreciate it is to sit in utter darkness and watch the candle-lit shadows play across the ceiling. (Lean Thompson)
He came into the world, and the world came into being through him, and the world knew him not.
But to all who received him . . . he gave the power to be children of God.
How else would we understand the power of light in the darkness but to sit in darkness? Of WORD in the silence but to experience silence? Of God taking on flesh and blood and humanity except to honor our own humanity? That’s it. We are human, and God loves us so much he takes on own
substance to honor us, to lead us, to save us.
“he was in the world, and the world came into being through him, but the world knew him not.”
That’s the tragedy – the world continued on its way, assuming that the near past – the top ten lists of human achievements and human wars and human silliness really mean anything. That’s the sad business – that people continue to make resolutions, say – here are my intentions for good living and back them up with their own will power. For some of those people, it is successful, but for many of us . . . not so much.
So let’s look at the New Year in a new way. Let’s address it as not all about us – let’s start with the notion that it is God’s story that we live in – not that God makes a rare appearance in ours, but that we live in God’s story.
What do our resolutions look like then? I like a list of resolutions prepared by the Rev. Walter
Schoedel. He calls them ‘7-UPS for the New Year.’ So – resolutions in the Light of John 1.
The first is WAKE UP--Begin the day with the Lord. It is His day. Rejoice in it.
The second is DRESS-UP—This doesn’t mean fancy clothes, but about showing an attitude of gratitude. Put on a smile. Delight in the world, and let it show.
The third is SHUT-UP--Watch your tongue. Don't gossip. Say nice things. Learn to listen.
The fourth is STAND-UP--Take a stand for what you believe. Resist evil. Do good.
Five, LOOK-UP--Open your eyes to the Lord. After all, He is your only Savior.
Six, REACH-UP--Spend time in prayer with your adorations, confessions, thanksgivings and supplications to the Lord.
And finally, LIFT-UP--Be available to help those in need--serving, supporting, and sharing.
If you're going to make New Year's resolutions this year, let me suggest this list, a list that remembers that transformation starts with God, the creator and savior and Lord.
Once we realize that we live in God’s story, we begin to understand it’s not all about us, and not all up to us, but we can live in the promise that those who receive him, who believe in his Name are children of God. AMEN.
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Christmas 2 – Year A – John 1:1-18 –“in the World” – Jan 1
& 2.
He came into the world, and the world came into being through him, and the world knew him not. But to all who received him . . . he gave the power to be children of God.
Happy New Year! I hope you had a good New Year’s Eve – even if you’re the sort that celebrates with New York City at 11 pm, or even New Year’s Eve in Nova Scotia – that’s for those of us who go to bed at 10 pm. It’s interesting how this date has become a cultural phenomenon – it’s all about
retrospectives of films, tv, music, news stories – what was thought to be important – and about looking forward – the bit about resolutions – plans and dreams that are unlikely to be carried out.
And all this for what is an arbitrary date, really. It’s a remnant of the old pagan solstice as much as anything. Why do we bother to make New Year's resolutions in the first place? Why do we feel this need each January 1 to set new goals? We hear things like: It is up to each of us to maximize the potential of every moment. It becomes all up to us to transform ourselves. Most of the New Year’s stuff we are exposed to, is all about us, about our world of things, appearances, status – what important, or what the world thinks is important. There’s a New Year Theology in all this, you see, a theology that suggests that it’s all about us, right now, in the place and pace of the world –
that if God is – God isn’t really important.
So I want you recognize that we are being kind of countercultural, subversive, when we read and reflect upon these scriptures in this New Year frenzy. Let us ask the scriptures what is important and see what they say.
So, let’s be a little ornery, let’s not think about us, let’s take a new – old - perspective – Let’s think about the greatest story ever – the real news – the reality that makes all and any true resolutions of better behavior possible. Here is the BIG NEWS: God acted, we claim. God promised and God came through. God made his resolution, and God doesn’t fail.
God entered the world – not as a bolt of lightning, or as a superhuman hero, or as an idea of goodness – but the Word of God became flesh, and dwell among us. That first few lines of the Gospel of John tell us of divine origin of CREATION – that God’s power of creation was in this WORD.
And then – a connection – the ministry of the one who pointed the way – the Baptist – was the one who saw that the light – the WORD – was entering the world in a whole new way.
And so the WORD CAME TO THE WORLD – was in the world. He spread his tent, he built his house, he made a home with creation. That is the big story, that is the whole point of us being here – in this room, together on at this darkest time of the year.
One writer suggests a new kind of Christmas celebration – the Christmas pageant according to the Gospel of John. What would a Christmas pageant based on the gospel of John look like?
The church would be bare and dark; the chancel stripped of pulpit, chairs, candles, flowers, altar: everything that's usually up there. All you'd need is a small, insignificant table, on which would sit a single, unlit candle. There would be no lights on, no music, nothing happening.
The worshipers would file in and sit for a very long time, silent as a Quaker meeting. They would sit long enough to begin to feel uneasy at the silence and maybe even a little scared of the dark (childhood fears returning). At long last, a person would march solemnly in, and without a word,
light that single candle.
No one, of course, would seriously try to put on a Christmas pageant like that, based on John's gospel. But, having imagined it, we can see how different John's Christmas story is. No color, music, or pageantry -- just one blazing, incontrovertible truth, a single statement so profound that maybe the only way to appreciate it is to sit in utter darkness and watch the candle-lit shadows play across the ceiling. (Lean Thompson)
He came into the world, and the world came into being through him, and the world knew him not.
But to all who received him . . . he gave the power to be children of God.
How else would we understand the power of light in the darkness but to sit in darkness? Of WORD in the silence but to experience silence? Of God taking on flesh and blood and humanity except to honor our own humanity? That’s it. We are human, and God loves us so much he takes on own
substance to honor us, to lead us, to save us.
“he was in the world, and the world came into being through him, but the world knew him not.”
That’s the tragedy – the world continued on its way, assuming that the near past – the top ten lists of human achievements and human wars and human silliness really mean anything. That’s the sad business – that people continue to make resolutions, say – here are my intentions for good living and back them up with their own will power. For some of those people, it is successful, but for many of us . . . not so much.
So let’s look at the New Year in a new way. Let’s address it as not all about us – let’s start with the notion that it is God’s story that we live in – not that God makes a rare appearance in ours, but that we live in God’s story.
What do our resolutions look like then? I like a list of resolutions prepared by the Rev. Walter
Schoedel. He calls them ‘7-UPS for the New Year.’ So – resolutions in the Light of John 1.
The first is WAKE UP--Begin the day with the Lord. It is His day. Rejoice in it.
The second is DRESS-UP—This doesn’t mean fancy clothes, but about showing an attitude of gratitude. Put on a smile. Delight in the world, and let it show.
The third is SHUT-UP--Watch your tongue. Don't gossip. Say nice things. Learn to listen.
The fourth is STAND-UP--Take a stand for what you believe. Resist evil. Do good.
Five, LOOK-UP--Open your eyes to the Lord. After all, He is your only Savior.
Six, REACH-UP--Spend time in prayer with your adorations, confessions, thanksgivings and supplications to the Lord.
And finally, LIFT-UP--Be available to help those in need--serving, supporting, and sharing.
If you're going to make New Year's resolutions this year, let me suggest this list, a list that remembers that transformation starts with God, the creator and savior and Lord.
Once we realize that we live in God’s story, we begin to understand it’s not all about us, and not all up to us, but we can live in the promise that those who receive him, who believe in his Name are children of God. AMEN.
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Monday, November 29, 2010
red-green team and the blue side
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The sermon from this weekend. I held up red & green and blue ribbon bows while I spoke. And I did find Luther quotes for both sides.
Advent 1A, November 28/29 “That Day and Hour” - Matthew 24:36-44
You know, it's that time of year. The church calls it Advent, and the world calls this is the time before Christmas. Those are two different orientations, you see. I’m going to call these two attitudes the Red/Green Team and the Blue Side. And these are balanced, I think, and we live, more or less, in both ways of life, some of us more, some of us less.
The Red-Green Team – those who live in the ‘Time before Christmas” find their world filled with stuff to do,
• plans to fulfill, things to buy or to make, places to go, people to see.
• These folks have no problem with hearing Christmas Music early, seeing decorations and spreading the delightful promises of the festival season early and often. Why can’t we sing Joy to the World?
• It is a time filled with doing and activity. Those are not bad things – we really try to think about what others might want, we become more generous and kind-hearted. I love the time before Christmas for its ability to stir even the least spiritual into an awareness of others, of giving to the less needy. Charity at the holidays is something we can be proud of.
Now on the church calendar, we call these 4 Sundays the time of Advent. This is where the Blue Side lives.
• The Blue side is all about waiting, listening, watching, keeping awake, becoming aware of silence and uncertainty.
• The Blue Side remembers there are old and seldom sung hymns just for this season. They are the O Come, O Come Emmanuel folks.
• It is less about doing, and more about listening, seeing, asking questions. Where is God today? What does God want? What does it mean that God became human, and was really present in this first century Jew we call Jesus?
These two attitudes are often looked at as opposites, as two things that can’t exist together, but today I see both of these orientations as having their own blessing as we live as the Advent people. Both orientations, the one that is busy and full of things to do, and the one that is quiet and attentive, both respond to the same hope, the same great news.
The hope is the one expressed in our scripture readings today – over and over again – that God will do a new thing, that the kingdom of God will be made real, that the city of God will be established, that the people of God will be safe, that all people will be gathered into God’s loving embrace.
We know that this movement of God, this new thing, began with the birth of Jesus long ago, and flowered in the life of Jesus and was testified in his death and resurrection – and we wait in hope for the next moment, that which was promised. That’s why we call this time ‘Advent’ (which is related to the word advance – this is time in advance of something). There are these strange images from the Bible and they tell us that in some way, God’s not done. God’s not done with us. God’s not done with the story.
So both the Red-Green Team and the Blue Side are working in this sense of hope, of expectation that something is going to happen, and we ought to be ready for it.
We do not know when God will complete the story of his love, his victory, his justice for all. But we know that we live in advance of it – we live in expectation, in hope, that both justice and judgment will come. Those two things – justice and judgment – are not opposed at all in the eyes of God. The kingdom of God is a place where peace is practiced, where all are called to the banquet, and no one goes hungry, no one is cold, no one is left alone. And those blessings are to come through God’s chosen people, through the grace and love and strength given by God. The story is not completed, but we play our part as this generation of those who must be prepared.
So listen to the lessons – They speak of the joy of salvation – of being God’s loved people and they speak of responsibility. They speak God’s actions, yes, but also of the expectations for God’s people. Isaiah calls the people of God to ‘walk in the light of the Lord!’ even though the complete victory of his vision is far away. Walk in the light - there is a way to live that is close to God’s intentions.
The apostle Paul has the same insight – that when we are living in the waiting time, we are living not just for ourselves, but for the hope that is in us. So he reminds his listeners to cling to honor, to seek to live well, remembering the better way that we have been taught.
And Jesus gives us this extraordinary reminder that life can be short, that encounters with God can come at any moment – we do not know the hour or the day. We might want to shrug off this passage, but it should re mind us that judgment will come, and in the Gospel of Matthew, judgment and justice lie side by side. Like the owner of the house, we should be always ready to respond – never thinking that tomorrow is soon enough for charity, that next year is soon enough for commitment. God doesn’t work that way. Now is the time.
Perhaps for each of us, whether we are on the Red-Green team or Blue Side of this season – we can take a lesson from pattern of the other.
For the busy Red-Green people – how do we listen for God’s hope beyond our own busy plans? The answer may be in those practices of quietness and mediation – in devotions and music and scripture reading that force us to take time away from planning and doing so that we are just present. Luther was asked how he fit everything into his busy life - well, I pray 2 hours a day, and if I'm really busy . . . I pray for 4 hours.
If you are like me, and make to do lists, we could put ‘PRAY’ at the top of our list. If you already do this – then you may already be leaning to the Blue Side, but for those of us who find ourselves full of tasks to do, our Advent challenge is to stop and listen, stop and contemplate, stop doing and start waiting.
For those Blue Side – we must realize that God has placed us in the world and called us to service now. So the question may be: how do we find our path of impacting and serving the world that God has placed in front of us? There is an old story about Martin Luther being asked what he would do if he were to discover that the world were coming to an end tomorrow. Luther’s response: “I would plant an apple tree.”
That’s a Red-Green response if ever there was one. It was Luther’s way, I suspect, of asserting that our calling is ever to trust in God’s faithfulness and to seek to be faithful followers of Jesus, day in and day out. Our calling is to embrace the sharp edge of expectant hope, to affirm that, even now, God may well be at work in the world around us.
So whether you identify with the Red-Green Team or the Blue Side, whether you desire to sing your Christmas Carols today or long to hear the rare and solemn ancient hymns of Advent – you are called to live in expectation that, yes, Christ is Coming, Christ is coming indeed.
The sermon from this weekend. I held up red & green and blue ribbon bows while I spoke. And I did find Luther quotes for both sides.
Advent 1A, November 28/29 “That Day and Hour” - Matthew 24:36-44
You know, it's that time of year. The church calls it Advent, and the world calls this is the time before Christmas. Those are two different orientations, you see. I’m going to call these two attitudes the Red/Green Team and the Blue Side. And these are balanced, I think, and we live, more or less, in both ways of life, some of us more, some of us less.
The Red-Green Team – those who live in the ‘Time before Christmas” find their world filled with stuff to do,
• plans to fulfill, things to buy or to make, places to go, people to see.
• These folks have no problem with hearing Christmas Music early, seeing decorations and spreading the delightful promises of the festival season early and often. Why can’t we sing Joy to the World?
• It is a time filled with doing and activity. Those are not bad things – we really try to think about what others might want, we become more generous and kind-hearted. I love the time before Christmas for its ability to stir even the least spiritual into an awareness of others, of giving to the less needy. Charity at the holidays is something we can be proud of.
Now on the church calendar, we call these 4 Sundays the time of Advent. This is where the Blue Side lives.
• The Blue side is all about waiting, listening, watching, keeping awake, becoming aware of silence and uncertainty.
• The Blue Side remembers there are old and seldom sung hymns just for this season. They are the O Come, O Come Emmanuel folks.
• It is less about doing, and more about listening, seeing, asking questions. Where is God today? What does God want? What does it mean that God became human, and was really present in this first century Jew we call Jesus?
These two attitudes are often looked at as opposites, as two things that can’t exist together, but today I see both of these orientations as having their own blessing as we live as the Advent people. Both orientations, the one that is busy and full of things to do, and the one that is quiet and attentive, both respond to the same hope, the same great news.
The hope is the one expressed in our scripture readings today – over and over again – that God will do a new thing, that the kingdom of God will be made real, that the city of God will be established, that the people of God will be safe, that all people will be gathered into God’s loving embrace.
We know that this movement of God, this new thing, began with the birth of Jesus long ago, and flowered in the life of Jesus and was testified in his death and resurrection – and we wait in hope for the next moment, that which was promised. That’s why we call this time ‘Advent’ (which is related to the word advance – this is time in advance of something). There are these strange images from the Bible and they tell us that in some way, God’s not done. God’s not done with us. God’s not done with the story.
So both the Red-Green Team and the Blue Side are working in this sense of hope, of expectation that something is going to happen, and we ought to be ready for it.
We do not know when God will complete the story of his love, his victory, his justice for all. But we know that we live in advance of it – we live in expectation, in hope, that both justice and judgment will come. Those two things – justice and judgment – are not opposed at all in the eyes of God. The kingdom of God is a place where peace is practiced, where all are called to the banquet, and no one goes hungry, no one is cold, no one is left alone. And those blessings are to come through God’s chosen people, through the grace and love and strength given by God. The story is not completed, but we play our part as this generation of those who must be prepared.
So listen to the lessons – They speak of the joy of salvation – of being God’s loved people and they speak of responsibility. They speak God’s actions, yes, but also of the expectations for God’s people. Isaiah calls the people of God to ‘walk in the light of the Lord!’ even though the complete victory of his vision is far away. Walk in the light - there is a way to live that is close to God’s intentions.
The apostle Paul has the same insight – that when we are living in the waiting time, we are living not just for ourselves, but for the hope that is in us. So he reminds his listeners to cling to honor, to seek to live well, remembering the better way that we have been taught.
And Jesus gives us this extraordinary reminder that life can be short, that encounters with God can come at any moment – we do not know the hour or the day. We might want to shrug off this passage, but it should re mind us that judgment will come, and in the Gospel of Matthew, judgment and justice lie side by side. Like the owner of the house, we should be always ready to respond – never thinking that tomorrow is soon enough for charity, that next year is soon enough for commitment. God doesn’t work that way. Now is the time.
Perhaps for each of us, whether we are on the Red-Green team or Blue Side of this season – we can take a lesson from pattern of the other.
For the busy Red-Green people – how do we listen for God’s hope beyond our own busy plans? The answer may be in those practices of quietness and mediation – in devotions and music and scripture reading that force us to take time away from planning and doing so that we are just present. Luther was asked how he fit everything into his busy life - well, I pray 2 hours a day, and if I'm really busy . . . I pray for 4 hours.
If you are like me, and make to do lists, we could put ‘PRAY’ at the top of our list. If you already do this – then you may already be leaning to the Blue Side, but for those of us who find ourselves full of tasks to do, our Advent challenge is to stop and listen, stop and contemplate, stop doing and start waiting.
For those Blue Side – we must realize that God has placed us in the world and called us to service now. So the question may be: how do we find our path of impacting and serving the world that God has placed in front of us? There is an old story about Martin Luther being asked what he would do if he were to discover that the world were coming to an end tomorrow. Luther’s response: “I would plant an apple tree.”
That’s a Red-Green response if ever there was one. It was Luther’s way, I suspect, of asserting that our calling is ever to trust in God’s faithfulness and to seek to be faithful followers of Jesus, day in and day out. Our calling is to embrace the sharp edge of expectant hope, to affirm that, even now, God may well be at work in the world around us.
So whether you identify with the Red-Green Team or the Blue Side, whether you desire to sing your Christmas Carols today or long to hear the rare and solemn ancient hymns of Advent – you are called to live in expectation that, yes, Christ is Coming, Christ is coming indeed.
Saturday, November 20, 2010
Christ the King Sunday
+Christ the King C, 2010 – Nov. 20/21 – ‘End and Beginning’
Luke’s Passion
When did this start, this idea of the kingdom of God – this new thing that God does? We usually suggest it starts with the birth of Jesus – Christmas – that little babe. (The little babe, so few days old, has come to rifle Satan's fold) But in Colossians and in John – it is part of God’s imaginative hope when he made creation- these creatures, with imagination and language and reason – these ones who bear his image- these are the ones who might understand what it means to worship him. We are called to worship, from the beginning. And when we fall away, we – our flesh and blood and DNA - are still the vehicle for this miracle of incarnation. That’s where it starts – with being who we are, with being human.
Back up a few days from our Gospel story. We think the disciples, those who knew Jesus in his active ministry, who traveled with him, and listened to him daily – we think they had a pretty good idea of what Jesus was about. The stories we have received, however, show us otherwise. Those closest to Jesus misunderstood him, and showed themselves as ordinary folks who wasted their time debating who would be most honored.
Two of them, brothers James and John, came to Jesus and asked him to honor them by promising that they – James and John – would be the right-hand man and the left-hand man when Jesus came into his glory. Get this – they asked for the particular places of honor and power. They asked to be recognized above all the other ten intimates, above all the others who followed Jesus daily, above Jesus’ mother and Jesus own brother, above anyone else who would even join the movement. Let us be your lieutenant – your generals, your chosen men.
Jesus said to them: “you don’t know what you are asking. Will you follow where I am going to go? Will you do what I am going to do?” “Oh, yes, of course” And Jesus probably looked at them with love and shook his head – because he knew they would indeed be taking up the way of the cross, and that they had no idea of what was in store for them. “Indeed you will drink the cup that I drink, and you will go the way I go – but to guarantee that kind of honor you seek – it is not in my hands.”
The son of Man came not to be served, but to serve, and to give his life as a ransom for all.
Now look were we are a few days later – Jesus is abandoned on the cross. James and John – well, they are not on his right and left hands. Those on his right and left hands are criminals, probably either highwaymen or revolutionaries foolish enough to get caught. All three are face the horrific execution of crucifixion. Let’s remember, Jesus was not the only one to suffer this way – not the only one to ‘take up his cross’ – it was a common practice in those cruel days.
This is the cup which Jesus must drink, the baptism he must be baptized by. This is what he asked James and John if they were willing to undergo. For James and John, this is the END – this is the end of the Jesus movement, this is the end of the hopes that through charisma, through teaching, through works of power and healing justice and righteousness might win. This is the end to the hopes that James and John or Peter or anyone might find themselves able to act with God’s Power and Might and Judgment.
This is the end of all that – all that expectation that the Reign of God, this Kingdom of Heaven was going to be a Nation, an Empire, a Government like any other Government.
The sign above Jesus head said “This is the King of the Jews” and at his right hand and his left hand were the scum of the earth. It was meant to be ironic, a claim that was so obviously untrue that no one would ever claim that title again. But Jesus, in the midst of his own agony, shows what a king truly is.
What is a King? A King is forgiving: “Father, forgive them, for they know not what they do.” Extraordinary – those soldiers knew what they were doing – they were mocking the dying, they were benefiting from other’s pain, they were killing people. Jesus still asks that they be forgiven – for the complete generosity of his kingdom will include even those who are cruel, the enemy, the scoffers, the on-lookers.
What is a King? A king is gracious. So Jesus turns to the one who acknowledges his own guilt, defends Jesus, and attributes innocence to him, and Jesus promises grace. Jesus promises paradise, Jesus promises that this broken man will be with Jesus in Paradise.
What is a King? This cross is the moment of beginning of the kingdom of God. This cross is where we see what a King is and what a King does. How a King becomes not a King of the World, but a King of our soul, of our hearts. The cross is the end point of any dreams that following this Messiah would provide power and authority on earth. The cross is the beginning of a new thing, a new kind of kingdom.
And if we are not sure that this story is true – that this is the way that God will be working - God completes the drama, God provides the last act, has the last word – on Easter morning Jesus is seen alive and whole and complete. The King has returned, and the new way has truly begun.
The New Kingdom is an invitation to all of us – to see ourselves in the story. Who are we, where do we stand?
o Are we still like James and John, wondering what the reward on this earth is going to be? And if so, what happens when the reward is not forthcoming? Can we open our hearts to realize it isn’t about us, isn’t about what we think is important – that God is pointing to an internal, spiritual transformation that must precede the reformation of the world?
o Are we like those on-lookers, not so sure that this King has any real power over what really matters to us? What do we miss when we do not see that this King, this incarnated savior, is present for us always, showing a way of life that does powerfully shape what really matters to us?
o Are we like those thieves – caught up in our own pain? And then, even then, in pain – real pain – grief, illness, fear, anger, disappointment, frustration – do you see that there are two ways to respond to the presence of our broken King?
He’s there with us in our pain – and we can turn away or we can turn toward. Turn away: “Save yourself and us!” and when he does not save us in the way that we want, let bitterness overtake us. Or we can turn toward him – and do what the thief did: Worship him. See him in his truth. See what he went through, and why.
The New Kingdom is an invitation. To you and me, to know this King, to struggle with what he means for us, in the old language to conform our lives to his, to figure out how we live -
How we spend money, how we participate in all the uses of power in our lives,
How we love each other, how we treat each other.
The New Kingdom is an invitation to live in Christ Jesus, to embody this King – forgiving, gracious, and hopeful of Paradise.
Not a bad way to begin a new life – forgiving, gracious and hopeful of Paradise. Amen.
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Tuesday, November 2, 2010
Reformation Sunday
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Reformation Sunday
“Slaves and Free” – JOHN 8:31-34
There were a lot of great things to see and hear in Germany. For each person, a trip like that holds particular memories. The City of Wittenberg is called one of the ‘LutherStadt” cities, recognized by UNESCO as a world heritage site. There is a long mile street from Luther and Katie’s home to the Castle Church where Luther posted his 95 theses on the Eve of All Saints Day, October 31st. There is a short digression off the main street to St. Mary’s Church, which was the parish church for the city, the common church, the homely home for most of the people of Wittenberg. This was the church were Martin and Katie were married, where their children were baptized, where they made their spiritual home.
The church itself is nothing special. It is old, started in 1300 and finished a few years before Luther was born – and it has been re”muddled” many times, made modern in whatever fashion was in fashion, so the interior is not at all like the church of Martin and Katie’s days. Then there would have wood screens hiding the priest from the people. There would have been small chapels in the aisles for personal devotions. There would have been many statutes, many painted plaques remembering the gifts of the deceased. There would have been the smell of incense and the hovering sense of mystery – of the words of the Latin mass murmured far away from the worshiper, the raising of the host in its gilded holder. Only the priests would consume the wine, and only a few people would be considered holy enough to receive the bread. It was, after all, a medieval Catholic building.
But this is what grabbed me – here, in this place, this sanctuary, on Christmas Eve , the pastor of this church, who was named Johannes Bugenhagen, said the service in German, the language of the people, and offered communion to the people in bread and wine. In that place, for the first time in centuries, the people heard the words of the Holy Eucharist in their own language. In that place the mysteries were opened and while not less mysterious, all people, young and old, learned and illiterate, men and women, were invited into the mystery at the heart of our faith.
Jesus says: “if you continue in my word … you will know the truth, and the truth will set you free.” As Christians we struggle with this question – what does it mean to be free, to live in the truth, and in the converse, in what ways are we not free, are we still slaves? In the time of Luther and Bugenhagen, at that moment in St. Mary’s Church – the question of slave and free was deeply important.
The first slavery was the influence of false teaching – the notion that people could buy off the consequences of their sins without true repentance, confession and reformation of life. The established church would allow the viewing of relics to substitute for change in life, for responsibility. The objection to this is the beginning of Luther’s actions with the 95 statements.
But there was a deeper slavery, a more fundamental disease that existed then and now that Luther and his colleages struggled with. It was ignorance – ignorance of the depth and width of Jesus’ Word – of the whole intention of God’s plan and promise – the ignorance of the Gospel itself.
When Jesus says: “The truth will set you free” his listeners protest – wait , we are free, we are born free, we are not in slavery to anyone or anything. They are essentially saying – what do you mean – we are okay just as we are. “We are okay just as we are.”
Let that echo for a minute – We are okay just as we are. Does that sound familiar? That assertion – I’m okay – I don’t know about you, but I’m just fine – that attitude is the same 2000 years ago, and in Luther’s time, and in ours. It is an on-going stance of the human condition. Those who point it out get into trouble – Parent, don’t correct that behavior, because you won’t be your kids’ friend anymore. Ecologist – don’t remind us we are wasting the world’s resources, polluting the planet, changing the weather. Social reformer – don’t suggest that we can share the wealth, so that no one goes hungry. Pastor, don’t preach about sin, you’ll hurt someone’s feelings. Don’t ask for a commitment, because you’ll be going against culture, and only be disappointed.
And, if you read all of John chapter 8 – you’ll find that Jesus is in this exact situation – he is using the language of slaves to sin, and no one wants to hear him – they want to kill him.
“The truth will set you free.” is a message that was true in Jesus’ time and the time of the Reformation and in our time. And the people – all of us, we are no different – we reply with the same blind perspective. In some way we respond with ‘We are descendents of Abraham’ – “I’m okay just as I am”
When I spoke about the Christmas Eve service at St. Mary’s in Wittenberg I said that the mysteries were opened up and all were invited in. There is a mystery at the heart of every Christian worship service. It is the mystery of our freedom, our true identity in Christ as beloved Children of the Divine.
The heart of the Gospel will always be a mystery – but it doesn’t need to be an unknown. Jesus desires us to know his Word, know his Truth, to know him. When we suggest that we are okay just as we are – we don’t need to learn more, don’t need to change, don’t need to repent – we are fundamentally at odds with the Gospel. The Gospel is always about change, change in the heart, right here. It is always about recognizing that we are slaves, slaves to sin, we are a community of slaves, struggling to be free.
That’s strong language, but it’s the only kind of language that I can find that reflects how strongly the Gospel Word should touch us.
We figure as we go through life, we have to go it on our own – we have a problem, we figure we’ll fix ourselves – be it through buying indulgences, or psychotherapy without prayer, or making tons of money, or spending tons of money, or drugs to dull our panic attacks, or giving our body away to another because we think that will make us loved somehow – you can name the situation – we go it on our own and the fix is always temporary, partial. We can eat well, and feel empty, we can be intimate and be alone, we can come to church, and not hear a thing, not feel a thing.
There is a mystery that dwells at the heart of every worship service, a mystery that near to each one of us. It is not far away, and not difficult. It isn’t a secret. It is a mystery. It is that Jesus Christ took care of our slavery already. It is that the price was paid. The way out of prison is right here.
The race to be independently found worthy is over. We don’t have to be okay just as we are. We aren’t supposed to be okay just as we are. The Gospel is fundamentally about change. We are called to be better. We are called to be justified, make right, approved, blessed, identified as Children of God, better than anything we can do on our own.
The truth will set you free. Free to change. Free to turn away from unproductive habits, from self-satisfaction, from fruitless fixes that never last. Free from fear that you are faking it, free from always striving to present a good face.
Free for living – choosing healthy ways to relate to others, free for self-respect, free for compassion for others, free for worshiping in thanks and praise. Free from selfishness, ready to step out and give up a little for others, for God, for God’s mission.
500 years ago, the world was reminded that God’s Truth, the Word of Jesus, could not be purchased, was not to be held back, but was a treasure that could be, should be shared, opened, consumed and praised. Let us praise and worship and give thanks, that in Christ alone, we are free.
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Reformation Sunday
“Slaves and Free” – JOHN 8:31-34
There were a lot of great things to see and hear in Germany. For each person, a trip like that holds particular memories. The City of Wittenberg is called one of the ‘LutherStadt” cities, recognized by UNESCO as a world heritage site. There is a long mile street from Luther and Katie’s home to the Castle Church where Luther posted his 95 theses on the Eve of All Saints Day, October 31st. There is a short digression off the main street to St. Mary’s Church, which was the parish church for the city, the common church, the homely home for most of the people of Wittenberg. This was the church were Martin and Katie were married, where their children were baptized, where they made their spiritual home.
The church itself is nothing special. It is old, started in 1300 and finished a few years before Luther was born – and it has been re”muddled” many times, made modern in whatever fashion was in fashion, so the interior is not at all like the church of Martin and Katie’s days. Then there would have wood screens hiding the priest from the people. There would have been small chapels in the aisles for personal devotions. There would have been many statutes, many painted plaques remembering the gifts of the deceased. There would have been the smell of incense and the hovering sense of mystery – of the words of the Latin mass murmured far away from the worshiper, the raising of the host in its gilded holder. Only the priests would consume the wine, and only a few people would be considered holy enough to receive the bread. It was, after all, a medieval Catholic building.
But this is what grabbed me – here, in this place, this sanctuary, on Christmas Eve , the pastor of this church, who was named Johannes Bugenhagen, said the service in German, the language of the people, and offered communion to the people in bread and wine. In that place, for the first time in centuries, the people heard the words of the Holy Eucharist in their own language. In that place the mysteries were opened and while not less mysterious, all people, young and old, learned and illiterate, men and women, were invited into the mystery at the heart of our faith.
Jesus says: “if you continue in my word … you will know the truth, and the truth will set you free.” As Christians we struggle with this question – what does it mean to be free, to live in the truth, and in the converse, in what ways are we not free, are we still slaves? In the time of Luther and Bugenhagen, at that moment in St. Mary’s Church – the question of slave and free was deeply important.
The first slavery was the influence of false teaching – the notion that people could buy off the consequences of their sins without true repentance, confession and reformation of life. The established church would allow the viewing of relics to substitute for change in life, for responsibility. The objection to this is the beginning of Luther’s actions with the 95 statements.
But there was a deeper slavery, a more fundamental disease that existed then and now that Luther and his colleages struggled with. It was ignorance – ignorance of the depth and width of Jesus’ Word – of the whole intention of God’s plan and promise – the ignorance of the Gospel itself.
When Jesus says: “The truth will set you free” his listeners protest – wait , we are free, we are born free, we are not in slavery to anyone or anything. They are essentially saying – what do you mean – we are okay just as we are. “We are okay just as we are.”
Let that echo for a minute – We are okay just as we are. Does that sound familiar? That assertion – I’m okay – I don’t know about you, but I’m just fine – that attitude is the same 2000 years ago, and in Luther’s time, and in ours. It is an on-going stance of the human condition. Those who point it out get into trouble – Parent, don’t correct that behavior, because you won’t be your kids’ friend anymore. Ecologist – don’t remind us we are wasting the world’s resources, polluting the planet, changing the weather. Social reformer – don’t suggest that we can share the wealth, so that no one goes hungry. Pastor, don’t preach about sin, you’ll hurt someone’s feelings. Don’t ask for a commitment, because you’ll be going against culture, and only be disappointed.
And, if you read all of John chapter 8 – you’ll find that Jesus is in this exact situation – he is using the language of slaves to sin, and no one wants to hear him – they want to kill him.
“The truth will set you free.” is a message that was true in Jesus’ time and the time of the Reformation and in our time. And the people – all of us, we are no different – we reply with the same blind perspective. In some way we respond with ‘We are descendents of Abraham’ – “I’m okay just as I am”
When I spoke about the Christmas Eve service at St. Mary’s in Wittenberg I said that the mysteries were opened up and all were invited in. There is a mystery at the heart of every Christian worship service. It is the mystery of our freedom, our true identity in Christ as beloved Children of the Divine.
The heart of the Gospel will always be a mystery – but it doesn’t need to be an unknown. Jesus desires us to know his Word, know his Truth, to know him. When we suggest that we are okay just as we are – we don’t need to learn more, don’t need to change, don’t need to repent – we are fundamentally at odds with the Gospel. The Gospel is always about change, change in the heart, right here. It is always about recognizing that we are slaves, slaves to sin, we are a community of slaves, struggling to be free.
That’s strong language, but it’s the only kind of language that I can find that reflects how strongly the Gospel Word should touch us.
We figure as we go through life, we have to go it on our own – we have a problem, we figure we’ll fix ourselves – be it through buying indulgences, or psychotherapy without prayer, or making tons of money, or spending tons of money, or drugs to dull our panic attacks, or giving our body away to another because we think that will make us loved somehow – you can name the situation – we go it on our own and the fix is always temporary, partial. We can eat well, and feel empty, we can be intimate and be alone, we can come to church, and not hear a thing, not feel a thing.
There is a mystery that dwells at the heart of every worship service, a mystery that near to each one of us. It is not far away, and not difficult. It isn’t a secret. It is a mystery. It is that Jesus Christ took care of our slavery already. It is that the price was paid. The way out of prison is right here.
The race to be independently found worthy is over. We don’t have to be okay just as we are. We aren’t supposed to be okay just as we are. The Gospel is fundamentally about change. We are called to be better. We are called to be justified, make right, approved, blessed, identified as Children of God, better than anything we can do on our own.
The truth will set you free. Free to change. Free to turn away from unproductive habits, from self-satisfaction, from fruitless fixes that never last. Free from fear that you are faking it, free from always striving to present a good face.
Free for living – choosing healthy ways to relate to others, free for self-respect, free for compassion for others, free for worshiping in thanks and praise. Free from selfishness, ready to step out and give up a little for others, for God, for God’s mission.
500 years ago, the world was reminded that God’s Truth, the Word of Jesus, could not be purchased, was not to be held back, but was a treasure that could be, should be shared, opened, consumed and praised. Let us praise and worship and give thanks, that in Christ alone, we are free.
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Saturday, June 26, 2010
traveling light
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I've been thinking ever since we saw 'Up in the Air' last week. I found the film moving because it was not inspirational. No happy ending. It's a very modern take on life, meaning and superficiality. Because it's not manipulative, it would be a great film for a deep discussion about what really matters.
This sermon comes out of that reflection, and out of spending time with this cranky Jesus. At the second service on Sunday, we don't have bulletins with the text in them - I'll have to slow down and ask folks to turn pages - we'll see how that will go. Such 'bible-study' sermons have been requested, this is the second one I've found a way to incorporate the request. My concern is that some people will appreciate the 'please turn to the Bible' part, but others will just tune out. Confirmation students always tune out when they hear that phrase, so I've discarded it from my teaching.
'Traveling light'
June 27, 2010, Proper 8 – Luke 9:51-62, Galatians 5:13-25
I wish I could show you a clip from a movie. This film is George Clooney’s “up in the air’ (not to be confused with ‘Up’) – it’s about a man whose life is perfectly stripped down to the essentials – he spends hours traveling for his job as a professional ax-man – he fires people for companies who don’t have the guts to do it themselves. He comes in – delivers the bad news – looks at them so sincerely and recites the appropriate script. Then he flies to the next job. He has a goal – to collect 10 million miles, to have the gold (not fake gold, real goal) frequent flier card. He has a complete system for getting around – everything has to fit into one carry-on suitcase. Clooney’s character, Ryan Bingham is lased-focused, so intent on living this life that he has nothing else.
He is saddled with a young woman – to show her the ropes. She is not traveling light – at her first airport check in – she appears dragging a huge, hard sided suitcase. Clooney’s character promptly makes her re-pack into a modern carry-all – and in the process they discard all her comforts – her extra outfits, her extra shoes and even her pillow. During the course of the film we see these two characters trying to figure out what is essential for their lives – what things, what dreams, even what emotions and relationships are necessary.
Jesus is doing the same thing in these passages. He’s on the final leg of his ministry – he knows this. He has turned toward Jerusalem – the city that stones the prophets and where he knows he will face his greatest trial. So he’s heading out. And he’s traveling light. He’s laser-focused on what is to come.
Say here, go the disciples, Jesus, these villagers dissed us – they would not welcome you – should we set them up for fire and pillage? (It is interesting that James and John would figure they had the ability to command fire from heaven – a bit of overkill, maybe?) And Jesus rebuked them – and when on. He’s not getting into that fight – he’s not about retribution for old animosities – he’s not starting up the argument between Jews and Samaritans – that’s an old battle – that’s behind him physically and mentally – that’s not what is important. Focus – Jerusalem – the coming moment.
And so on the march – Jesus, the twelve, and all the others, who love him and have formed a community, on the march. And they meet others, who are drawn by the message and signs and the wonders and the hope. “I will follow you” a man cries with fervor. “Foxes have holes, and birds have nests, but the Son of Man has nowhere to lay his head.” Throw away that pillow – something is going on that is not comfortable, not easy, not expected. This is not a trip in relaxed stages; this is not a quick trip to a Club Med – all inclusive, all the trimmings. This is a long walk – remember it’s done by walking, it’s carrying your own load, it’s being part of an army on the march.
And Jesus invites another – “You there – you long for this – come and follow me.” But family and responsibilities enter into the equation – into the response itself. Not yet, not now – maybe someday – when father, mother, boss, spouse, children, friends, society, - when the question “what do the others think of me?” doesn’t matter – then, then I can follow fully – be on the way – accept the hardships, be part of the fellowship. (Sigh)
Jesus answers: “let the dead bury their own dead. You are called to proclaim.” Not someday, but now. Not somewhere else, but here. And so it goes – “I only want to say farewell, to tie up loose ends.” And Jesus is not particularly pastoral, if you think being pastoral means being nice. He makes a judgment on who is FIT for the kingdom – for whose devotion, whose speed of response, whose focus makes the grade.
What are we to make of this? Jesus is focused – focused on his destination, on Jerusalem – he’s not letting anything get in his way – not old religious conflicts, not the hardship of the journey, not wistfulness for a golden age gone by or concern about the feelings of others. He’s like that laser – aimed in at one spot. And to be that way – he is releasing all those things. He’s traveling light. And in this story we are hearing, I think there’s a message for us.
We desire to be like Jesus. We desire to walk in the way. But we want this commitment on our own terms. We are like those men and women who come up to him in this snippet – I hear your invitation, I will follow you. And Jesus, Jesus, pushes even more – he’s got a full-on focus. It’s all for the kingdom. THAT’s where we have problems.
Our reading from Galatians 5 helps show the way. In this passage Paul draws a picture in light and dark, Spirit and flesh, right and wrong – yes, categories we want to deny these days – we live in the gray, we think. But look at Paul’s words at Galatians 5:19-21– the works of the flesh are obvious – and there’s a long list: the first three are about disastrous sexual conduct, the second pair are about turning our lives over to other consuming interests, then a long set of issues about living in anger, and finally using substances and parties to dull ourselves. And again, we have a warning that people who are living this way are not FIT for the kingdom of God.
So, there are ways of living that make us not fit for the kingdom of God. There are attitudes that Jesus doesn’t want to have on the road with him. If you put your hand to the plow and look back – if you want to travel with Jesus, Jesus is saying – travel light. Paul is saying ‘give up that which doesn’t satisfy, but only pulls you back into selfishness and war, turn away from all those things that confuse you, that eat at your peace of mind.’
And, he gives an alternative: living by the Spirit. (v. 22-25) The Spirit, which we don’t make, we don’t possess and we don’t control – the Spirit, which is all gift – moves in us to lighten our burden, to open our hearts, to teach us how to live. The Spirit of God – is what allows us to – yes – to put our hands to the plow and not look back. To not be so consumed with what others think of us that we can’t find our place on the journey road.
To not be sidetracked by old angers and fights. If anything is practical in these lessons – if there is a takeaway here--it is that to hold on to anger – “call down fire upon them,” to engage enmities, strife, jealousy, anger, dissensions, factions, envy (more words than any other in the list) – to hold on to anger, to be unforgiving, to be that person who will not work at finding a solution – is to have an attitude that is contrary to the kingdom of God. Look at the list of the fruits of the Spirit – these are qualities of letting go – letting go of anger, letting go of the need to be satisfied, yes, even letting go of the past. Crucifying part of ourselves – putting our hand to the plow and not looking back.
We don’t do it on our own. It’s the Spirit, and only the Spirit, that makes us FIT for the kingdom, for traveling light through this life. It’s the Spirit, the Holy Spirit of church and community, of study and friendship that pulls us into this journey, that supports us during this journey and that will guide us to the end of the journey. Ask that Spirit into your life – place those things that trouble you in front of it – and learn to travel light. Amen.
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Saturday, March 20, 2010
In Lazarus' house
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Elements from a sermon on John 12
Let’s think about this for a minute. If we didn’t know what the author John tells us, if we didn’t know how the story continues through the next week of Jesus’ life – would we think so harshly of Judas’ comment? The mission to the poor – is this a bad thing?
I find a theme running deep through all the lessons of this Lent. It is not what we usually concentrate upon.
It is the theme of the one who stands outside not ready to be fully with Jesus.
It is the story of the interaction of Jesus and those close to him who don’t get it
– who are almost ready to accept his radical, impossible understanding of the grace of God – but who don’t or can’t quite come to embrace it.
We hear of Jesus mourning over the city of Jerusalem – wishing to cover them with his wings like a mother hen, and they will not. (2nd Lent) We have the tree for which the gardener pleads for time (3rd Lent). We hear about the younger, forgiven brother, and the elder brother, standing outside in the dark, looking in (4th Lent).
And now, this scene in Lazarus’ house – the party gathered of Jesus closest companions – probably the twelve, since Judas is present, but also Lazarus, back from the dead – Martha, the hostess, and Mary, the prophet of Jesus’ own death through her beautiful, extravagant, expensive gesture. All gathered at this moment of quiet before great things may happen. Jesus will enter Jerusalem the next morning.
He will be in the midst of the city that will reject him,
with the Pharisees he’s been reaching out to for three years,
in the Temple he has visited, studied and worshipped in his whole life – and which he knows will not stand.
And right there, while Mary uses burial ointment on his feet, washes his feet with her hair and her tears – prepares him for his burial – right there –
one of his own chosen still stands outside,
still lacks recognition of the great sacrifice about to be made –
still tries to control the events with criticism and righteousness.
He can’t come to understand what is going to happen to Jesus next –
That Jesus traded his life for that of his friend Lazarus –
because Lazarus was raised from the dead – Jesus must go to his death.
That despite, or because of the acclamation that will happen on the next day
– Jesus is not entering Jerusalem as a king to be crowned,
but as a hostage to Satan and death.
And there is love in each one of those stories – love for the outsider, love for the tree, for the wild children of the city, for the elder brother – even for Judas. There is love for the outsider, the hard case, the resister all the way to the end –
“Father, forgive them for they know not what they do.”
And the lesson for us? It isn’t new. We have heard it before. It’s that we are saved by Christ alone, as St. Paul reminds us. All our own righteousness is rubbish, trash, worthless. That is what Mary of Bethany knew, and Judas did not. That graceful gift of forgiveness was what the younger son received, and the older brother was offered.
Judas and the Older Brother represent all our good works – our programs to help the poor, in essence are all those good things we do or desire to do. All that good stuff we want to be proud of – our mission trips, mission events, our pretty buildings, our numbers, our right-ness.
Remember all that St. Paul says about himself – all checkmarks on the good smart Jewish boy list? We all have lists like that – and Jesus looks at Mary of Bethany – who is totally outside the box – and approves her gesture of worship.
For that is what she does – she worships, and through worship she has included herself in the action of Christ’s cross.
Jesus goes to the cross to bring us closer to the Father’s heart,
to open a way for our hearts to worship in spirit and in truth.
He extends a hand to us, and to all who struggle with being good enough, right enough.
He extends a hand to us – and we are joined in worship of this act itself.
Worship first, and worship forever. Jesus goes to the cross for the sake of our hearts.
Our service to the poor will happen, our programs will continue, our good deeds will multiply when Jesus is first, when Jesus is Lamb, when Jesus has made us his own.
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Elements from a sermon on John 12
Let’s think about this for a minute. If we didn’t know what the author John tells us, if we didn’t know how the story continues through the next week of Jesus’ life – would we think so harshly of Judas’ comment? The mission to the poor – is this a bad thing?
I find a theme running deep through all the lessons of this Lent. It is not what we usually concentrate upon.
It is the theme of the one who stands outside not ready to be fully with Jesus.
It is the story of the interaction of Jesus and those close to him who don’t get it
– who are almost ready to accept his radical, impossible understanding of the grace of God – but who don’t or can’t quite come to embrace it.
We hear of Jesus mourning over the city of Jerusalem – wishing to cover them with his wings like a mother hen, and they will not. (2nd Lent) We have the tree for which the gardener pleads for time (3rd Lent). We hear about the younger, forgiven brother, and the elder brother, standing outside in the dark, looking in (4th Lent).
And now, this scene in Lazarus’ house – the party gathered of Jesus closest companions – probably the twelve, since Judas is present, but also Lazarus, back from the dead – Martha, the hostess, and Mary, the prophet of Jesus’ own death through her beautiful, extravagant, expensive gesture. All gathered at this moment of quiet before great things may happen. Jesus will enter Jerusalem the next morning.
He will be in the midst of the city that will reject him,
with the Pharisees he’s been reaching out to for three years,
in the Temple he has visited, studied and worshipped in his whole life – and which he knows will not stand.
And right there, while Mary uses burial ointment on his feet, washes his feet with her hair and her tears – prepares him for his burial – right there –
one of his own chosen still stands outside,
still lacks recognition of the great sacrifice about to be made –
still tries to control the events with criticism and righteousness.
He can’t come to understand what is going to happen to Jesus next –
That Jesus traded his life for that of his friend Lazarus –
because Lazarus was raised from the dead – Jesus must go to his death.
That despite, or because of the acclamation that will happen on the next day
– Jesus is not entering Jerusalem as a king to be crowned,
but as a hostage to Satan and death.
And there is love in each one of those stories – love for the outsider, love for the tree, for the wild children of the city, for the elder brother – even for Judas. There is love for the outsider, the hard case, the resister all the way to the end –
“Father, forgive them for they know not what they do.”
And the lesson for us? It isn’t new. We have heard it before. It’s that we are saved by Christ alone, as St. Paul reminds us. All our own righteousness is rubbish, trash, worthless. That is what Mary of Bethany knew, and Judas did not. That graceful gift of forgiveness was what the younger son received, and the older brother was offered.
Judas and the Older Brother represent all our good works – our programs to help the poor, in essence are all those good things we do or desire to do. All that good stuff we want to be proud of – our mission trips, mission events, our pretty buildings, our numbers, our right-ness.
Remember all that St. Paul says about himself – all checkmarks on the good smart Jewish boy list? We all have lists like that – and Jesus looks at Mary of Bethany – who is totally outside the box – and approves her gesture of worship.
For that is what she does – she worships, and through worship she has included herself in the action of Christ’s cross.
Jesus goes to the cross to bring us closer to the Father’s heart,
to open a way for our hearts to worship in spirit and in truth.
He extends a hand to us, and to all who struggle with being good enough, right enough.
He extends a hand to us – and we are joined in worship of this act itself.
Worship first, and worship forever. Jesus goes to the cross for the sake of our hearts.
Our service to the poor will happen, our programs will continue, our good deeds will multiply when Jesus is first, when Jesus is Lamb, when Jesus has made us his own.
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Saturday, March 6, 2010
big question
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Well, a reworked older one. This is one of those that needs to be preached carefully - lots of precisely chosen words, as my hubby says.
Lent 3C, - March 7, 2010 PLC – after March 14th, 2004
Luke 13:1-9
Jesus did not have access to the internet, or to newspapers or radio or television. But he certainly wasn’t isolated from the realities of his time. He could have had one of our newsmagazines open in front of him this week. Building collapsing,earthquakes and natural disasters, war and dangerous dictactors abound.
The stories we hear in Lent set us upon the road to learn two things: to learn who God is, and who we are. Here we have teaching on both fronts: We learn about God, we learn about ourselves.
When did you come to that point in your life that you sought for an answer to the Big Question? What disaster or personal sorrow got you to that point? The Big Question, of course, is WHY? Why do people suffer? Why have I been hurt? Even worse, why do people I love suffer? Or we may phrase it as: Why do those who seem innocent suffer? We empathize and ask this question even about strangers, about those caught in earthquakes, and about those we know, who struggle with illness and death so close to us.
In some way this is the human question - this is the question that makes us human, that defines our humanity as compassion, sympathy, empathy, love for the other. If we did not ask why, and if we could not express that distress that these situations create in our hearts - we would not be human. Or, let us call it compassion, for others, of our creation at the hands of a loving God. If we are distressed at the sufferings of others, we must be echoing something of our creator. When we submerge or deny our compassionate response - we then have lost something - some part of the image of God in ourselves.
We learn that the big question - the question we ask as soon as we come to that moment of realization – “why do people suffer?”is a God question and an us question.
The people who came to Jesus, with the example of Galileans who were killed by the Roman governor, apparently as they were offering their sacrifices to God, desired Jesus to make a judgment upon those Galileans. How do we deal with this Big Question?
There were three Biblical strategies to respond to suffering. The first was to assert that Bad Things happen to Bad People. This was the thought behind much of the prophetic writing - repent of your authentically evil ways in order to avert disaster. And when disaster would come - when the enemy would finally batter down the gates and destroy the city - then obviously, one worked backwards - it was in response to the evil in that city.
The problem with this way of thinking is: what about those who did repent? What about those who did not participate in the sins the prophets were decrying? What about the children, the poor, the widows? What about times when there is repentance and disaster still comes? No, this way of thinking leaves much to be desired.
The second way of answering the Big Question is Bad Things happen to Good People - and God is testing your faith in his sovereign might and mystery. We still use this one at times - but it can ring very hollow, when the evil that is experienced doesn’t teach anything, doesn’t enlighten us or anyone.
And then there is the third option: Bad things, and Good things, happen to everyone. It’s what you do with your life that counts.
When these folks came to Jesus and asked him - what is your judgment on these Galileans - killed by the Romans - did they deserve it? Jesus replies: “What? Do you think that we can tell, because they were killed because of politics, that these were worse sinners than anyone else? You know you can’t say that these men are worse sinners.” They were asking for Option 1) Bad things happen to Bad People.
“Here, I will give you another example - there were 18 men killed when the tower fell on them - were they greater sinners? Of course you would say no, because they were “innocent” of sin, it was an accident.” Now the expectation is that Jesus will offer Option 2) Bad Things happen to Good People, and that’s God’s will.
But Jesus, knowing that this question (Why do people suffer) is as much about our heart as it is about God’s will in the world - talks about Option 3 - Bad things (and good things) happen to everybody - it’s what you do with your life that counts. It’s who you are before God - no matter what happens to you, to your loved ones or in the world - that counts.
So, he says, twice: No, it is not that these were worse sinners than those who are still alive - what is critical is that you repent, because you will perish as they did - you will perish without repentance, you will perish without establishing your righteousness with God. For Jesus, that is the tragedy here, that is the warning to all who hear him.
So we hear of the unproductive fig tree with the impatient owner. Shall it be cut down immediately? Or shall it be granted the grace, the free gift, of time, time to become fruitful? Time to be cultivated, nurtured and loved into bearing the fruit it was meant to bear?
This where Jesus desires us to stand. When we hear the news of the day, we are not to deny our compassionate response to the world around us,
and not jump to immediate judgment on wickedness or goodness
- but we are to take what we learn to heart.
We are to understand that we are the fig tree - beloved of the gardener, who is Christ - who is ready to nurture us into bearing the fruit of God’s love. AMEN.
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