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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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Saturday, December 17, 2011
Monday, November 21, 2011
Unexpected Saints
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Unexpected Saints – Matthew 5:1=12, Revelation 7:9-17 “Gives self away”
In this time of instant communication we can be friends with anyone, anytime. We can follow the instant musing of – what’s his name – you know, that young guy who married and cheated on Demi Moore – now he has a tv series – oh yeah- how could I forget – Ashton Kutcher – you can friend and follow him. He’s made a career, it seems, at being the guy who will give you a glimpse of how the other half – other 1%? – lives.
We can live in our imaginations; we can invest our interest in other people, famous people. Marketers use our curiosity to drive us to their sites, like cattle, we are commodities. Watch and discuss Dancing with the Stars, American Idol, or whatever is the newest fad! Of course these celebrities are not in our world; of course we hope we are smarter than the marketers.
So how do we speak of saints in such a world? How do we speak of holiness when we are distracted and focused in commerce and media, bombarded by cultural and political and economic forces that would have us live in the here and now – only in the here and now, responding to whims, playing the game? How do think of ourselves as servants of God when we struggle with health issues, with decisions about family and life itself. What quality of life, of faith, of hope, of perseverance, links us with the ones who have gone before?
Jesus says: Blessed are you. He uses the truly ancient concept that God looks with love and honor upon those who follow him. To be blessed means there is a connection – between us and God. To bless something is to give it a sacred meaning. To bless a meal is to say that what you are doing is a holy thing. To bless a person, means that God’s holiness is to penetrate their very core and to make them holy. Jesus is not playing around when he pronounces, “Blessed are you.” He is offering a great gift. He is offering to his listeners a way of life by which they will be the blessed of God – the holy ones, the sanctified, the saints.
I gather from our lessons there are three elements to this saint-making process of God.
1. Set-apartness
2. Going through tribulation for the sake of that set-apartness.
3. Trusting God in midst of it all.
The first may be the hardest – to be blessed, to be a saint, to be sanctified – means to be set apart. It means to stand away from the shallow ways identity is shaped for us – to find our deepest identity, not in the nation, not in the culture, not in our education, not in our obligations, not even in our family – but to find our core identity in being a child of God.
To know, in our hearts, that we have a different call to life – I would almost describe it as to put the best old-fashioned values at the center of our lives. Listen – the best old fashioned values, like honoring the family into which you were born, and the family which you choose to create. Like serving in the greater world, not blindly, but seeking wisdom, honoring differences and respecting those who differ. Honoring the body through restraint and prudence. Sharing the wealth. Truly caring for your neighbor.
Say we ask what is needed in our neighborhood – and it’s afterschool programming. We can set ourselves apart, and live out our identity as servants, not just takers.
Second. Understand that being set-apart will be challenging. The forces of this world do not like those who don’t conform. The forces of this world will work against our seeking to serve– it can be as dramatic as ‘I don’t forgive and won’t forget what happened/didn’t happen’– it can be as subtle as the ‘I don’t want to go and help today!’ issue. Perhaps to be poor in spirit means not to carry grudges, not to remember past wrongs, and re-commit to the good of the community.
The forces of resistance are subtle, are seductive, and are everywhere – in the distractions of television, the internet and get rich quick, get healthy now, take care of yourself first. Mourn quickly and get back to work. Work a lot, hover over the children, and get priorities right – school, sports, family and then, maybe, sometimes, faith.
If our identity calls us to serve our neighbors – our real life neighbors – and our method of dong that is afterschool programming – then the subtle resistance is in the message – “someone else can lead, help, deal with it.” It is in saying “I’m tired of hearing about it already.” It is in wondering – when did I sign up for this – for this active service, for this getting out of myself?
That bring us back to the core question of our lives – whom do we trust? From where will we take our direction? From the society around us? From our own self-monitor (which is usually conditioned by those very same outside forces?) From a higher power – and where do we find that? Jesus calls those who are his sheep to listen to his voice. That’s key – it’s the voice of the Shepherd, found in our Scriptures. We trust our God.
Those who are blessed are set apart, and will know resistance, even persecution, but they will find their trust in God rewarded. They will be comforted, receive mercy, know God, be recognized as children of God. They will be part of the kingdom.
What is does it mean to take being a saint seriously in our time? Again and again, we are called to an older, realer form of life. More like the life of past generations – of the generations that built and nurtured this community into life.
Life that is lived in relationship with those around us – not with the media stars or escapist fiction – life that recognizes our deepest investment is our loved ones, our community and our faith. The promises that Jesus holds out in the list of blessings are not just for others – not just for those who have passed away, or those who are especially great in faith – for the Mother Theresas and the great reformers. These are promises for you and me, for everyday people, living everyday lives trying everyday projects – with extraordinary awareness.
We have been called out to be servants, set apart for his work – we must recognize that there will be ordeals, will be resistance, will be frustrations – and we trust and claim the promises that God offers.
+About the Law
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Proper 25A/Lect. 30A, October 23, 2011 – PLC, Matthew 22:34-46
‘About the Law’ – concentrating on the first half of our reading.
Jesus is at the end of his dialogues with his opponents – they have challenged him on all points of law and theology – shall we pay taxes to the emperor, who shall be married in the afterlife, what will be the place of the nation of Israel in God’s great plans. Jesus has answered with wit and wisdom and power – and astonished the crowds, and convinced those in power that he must be silenced.
By pulling together these two great scriptures from the Old Testament (Deut. and Leviticus) Jesus holds together two strands of law into one great whole of Love. Love God and Love Neighbor. He is not the first and will not be the last great teacher to do this. We hear similar exhortations from many, many traditions. So much that we think – ahh, the Golden Rule. Jesus does state it, earlier in Matthew 7 – do unto others as you would have them do to you.
My mother used to pull the Golden Rule on us. I’m sure she felt it was the best way to get some semblance of order in our big and let us say, personally diverse clan. I am between two brothers – Jimmy – 18 months older than I, and Peter, who is 3 years younger. When we were in elementary school we would get into battles – and sometimes my mother would come upon us and pull us apart – usually I was on the bottom of the pile, because they would gang upon me. “You know the Golden Rule – do unto others . . . Would you like it if Nancy hit you.” Jimmy would answer - “I can take it – so should she.”
That’s the great downfall of the Golden Rule by itself – it is really based on what one can endure, on what is expedient, on what is acceptable, what I can imagine. Its basis is loving the self – and self love can lack imagination. Self love can wear blinders. Jesus wants us to go farther – to think about the other person as a creation of God, beloved by God.
Look at the order of what Jesus says – and that will tell us all. The First commandment, and the greatest – is to Love God with all your heart, soul and mind. Love God with all the parts of you that are in the image of God. Love God with all the intellect, emotions and will you have. The word ‘love’ here is that wonderful scriptural concept of ‘agape’ – which combines affection and attention, will and action, adoration and trust.
Understand the "love" that is being called for is not emotion; it is not "liking," "getting along with," "desiring," or "feeling warm about." The "love" Jesus is talking about here is trust, loyalty, enduring devotion, being attached to. You may actually hate your neighbor, but you will still love them in the Biblical sense if you continue to act for their well-being, don't tell lies about them, and refuse to cut off your relationship with them.
Jesus goes beyond the Golden Rule when he connects it with Loving God – loving your neighbor (which can be hard, indeed) is the response to turning to God with your all. The Golden Rule is not enough, he says. First, one turns upward – acknowledging that self – which the Golden Rule depends upon – is created, loved, guided and judged by the Almighty.
In some ways he is speaking past his immediate hearers, to all those, who like us – find ourselves without law, without clear direction, without clear answers on how do we behave, how do we act, how do we love?
Loving your neighbor is good, but not enough. Jesus suggests that without love of God – a person cannot fully love their fellow human being. Turning toward God is primary – is the bedrock of any ethics, any morals, any choices made.
I said earlier that Jesus pulls together two strands – Love of God, and Love of Neighbor, but he slips in a third thread – at the end there – ‘on these hang all the law and the prophets.’ Yes, there are other laws besides the Law of loving God, the law of loving neighbor. There are particular rules established for good order, for care of each other, for protection. Now, In today’s world, we like to think anything goes – that love not only conquers all, love excuses all. Love excuses all sorts of bad behavior and injury to others. Listen to Jesus – he’s not going there. Three strands, not just two.
Love the Lord your God with all your heart and soul and mind, and love your neighbor as yourself and on that hangs all the law and the prophets – he does not say that by those two commandments all the law is dismissed, dissolved and moot.
The law of old – the law Jesus knew very well – was a law code that pointed out answers to questions of everyday life – what to wear, what to eat, etc. It seems strange to us, liberated as we are – that these things would ever be commanded. But remember – ‘on these two commandments hang all the law and the prophets’ – on these two great commandments – hang all the decisions that we will make. We don’t have 613 little laws – but we do have the same issues of how we live, what choices we make, what elements of our environment become important.
For us today – it’s not about 613 individual prescriptions – but it is about a call to think about our lives and our choices with deliberation and concern for others.
You will hear and read much in the weeks and months to come, from your church leadership, and from people who are engaged in programs here at Peace Lutheran about ways you can act in love toward your neighbor. Some of the ways will be giving ways – giving financially to support our church budget – and giving out of special love for projects that are unique – our new doors, mailing off those Christmas child boxes, helping the Teachers Closet or K-Force. Love your neighbor through working with children at Sunday School or K-Force, through serving on your church leadership, through offering to God your voice at worship or on a service committee.
Some of you may think, in your heart, why doesn’t the church let us be – why do they ask so much? My walk with God is private, personal and not for anyone else to judge. And that is true, but as we are motivated by these words of Jesus – Love God, Love Neighbor, and with those two statements in mind - Think about your life – where else will you be as welcome to express your faith as with your church family? Where else will you find forgiveness when you fail to express love? And where else will you find the Savior, who will be your example of love incarnate?
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Proper 25A/Lect. 30A, October 23, 2011 – PLC, Matthew 22:34-46
‘About the Law’ – concentrating on the first half of our reading.
Jesus is at the end of his dialogues with his opponents – they have challenged him on all points of law and theology – shall we pay taxes to the emperor, who shall be married in the afterlife, what will be the place of the nation of Israel in God’s great plans. Jesus has answered with wit and wisdom and power – and astonished the crowds, and convinced those in power that he must be silenced.
By pulling together these two great scriptures from the Old Testament (Deut. and Leviticus) Jesus holds together two strands of law into one great whole of Love. Love God and Love Neighbor. He is not the first and will not be the last great teacher to do this. We hear similar exhortations from many, many traditions. So much that we think – ahh, the Golden Rule. Jesus does state it, earlier in Matthew 7 – do unto others as you would have them do to you.
My mother used to pull the Golden Rule on us. I’m sure she felt it was the best way to get some semblance of order in our big and let us say, personally diverse clan. I am between two brothers – Jimmy – 18 months older than I, and Peter, who is 3 years younger. When we were in elementary school we would get into battles – and sometimes my mother would come upon us and pull us apart – usually I was on the bottom of the pile, because they would gang upon me. “You know the Golden Rule – do unto others . . . Would you like it if Nancy hit you.” Jimmy would answer - “I can take it – so should she.”
That’s the great downfall of the Golden Rule by itself – it is really based on what one can endure, on what is expedient, on what is acceptable, what I can imagine. Its basis is loving the self – and self love can lack imagination. Self love can wear blinders. Jesus wants us to go farther – to think about the other person as a creation of God, beloved by God.
Look at the order of what Jesus says – and that will tell us all. The First commandment, and the greatest – is to Love God with all your heart, soul and mind. Love God with all the parts of you that are in the image of God. Love God with all the intellect, emotions and will you have. The word ‘love’ here is that wonderful scriptural concept of ‘agape’ – which combines affection and attention, will and action, adoration and trust.
Understand the "love" that is being called for is not emotion; it is not "liking," "getting along with," "desiring," or "feeling warm about." The "love" Jesus is talking about here is trust, loyalty, enduring devotion, being attached to. You may actually hate your neighbor, but you will still love them in the Biblical sense if you continue to act for their well-being, don't tell lies about them, and refuse to cut off your relationship with them.
Jesus goes beyond the Golden Rule when he connects it with Loving God – loving your neighbor (which can be hard, indeed) is the response to turning to God with your all. The Golden Rule is not enough, he says. First, one turns upward – acknowledging that self – which the Golden Rule depends upon – is created, loved, guided and judged by the Almighty.
In some ways he is speaking past his immediate hearers, to all those, who like us – find ourselves without law, without clear direction, without clear answers on how do we behave, how do we act, how do we love?
Loving your neighbor is good, but not enough. Jesus suggests that without love of God – a person cannot fully love their fellow human being. Turning toward God is primary – is the bedrock of any ethics, any morals, any choices made.
I said earlier that Jesus pulls together two strands – Love of God, and Love of Neighbor, but he slips in a third thread – at the end there – ‘on these hang all the law and the prophets.’ Yes, there are other laws besides the Law of loving God, the law of loving neighbor. There are particular rules established for good order, for care of each other, for protection. Now, In today’s world, we like to think anything goes – that love not only conquers all, love excuses all. Love excuses all sorts of bad behavior and injury to others. Listen to Jesus – he’s not going there. Three strands, not just two.
Love the Lord your God with all your heart and soul and mind, and love your neighbor as yourself and on that hangs all the law and the prophets – he does not say that by those two commandments all the law is dismissed, dissolved and moot.
The law of old – the law Jesus knew very well – was a law code that pointed out answers to questions of everyday life – what to wear, what to eat, etc. It seems strange to us, liberated as we are – that these things would ever be commanded. But remember – ‘on these two commandments hang all the law and the prophets’ – on these two great commandments – hang all the decisions that we will make. We don’t have 613 little laws – but we do have the same issues of how we live, what choices we make, what elements of our environment become important.
For us today – it’s not about 613 individual prescriptions – but it is about a call to think about our lives and our choices with deliberation and concern for others.
You will hear and read much in the weeks and months to come, from your church leadership, and from people who are engaged in programs here at Peace Lutheran about ways you can act in love toward your neighbor. Some of the ways will be giving ways – giving financially to support our church budget – and giving out of special love for projects that are unique – our new doors, mailing off those Christmas child boxes, helping the Teachers Closet or K-Force. Love your neighbor through working with children at Sunday School or K-Force, through serving on your church leadership, through offering to God your voice at worship or on a service committee.
Some of you may think, in your heart, why doesn’t the church let us be – why do they ask so much? My walk with God is private, personal and not for anyone else to judge. And that is true, but as we are motivated by these words of Jesus – Love God, Love Neighbor, and with those two statements in mind - Think about your life – where else will you be as welcome to express your faith as with your church family? Where else will you find forgiveness when you fail to express love? And where else will you find the Savior, who will be your example of love incarnate?
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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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Friday, September 16, 2011
parable of the vineyard workers
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first thoughts - thinking about the parable of the vineyard workers - always a difficult one.
This story is always seen as metaphor, never as literal. Who would do this? What would it mean for us if we take it seriously, as literal ? Is the labor the work we do for the church, and the denarius our ticket into heaven? Is this an argument for socialism (I would love to preach that!) Preachers get hung up on the fairness issue, on the psychology of the individual who resents the late comers who get paid the same. Can this be preached without that discussion of fairness and rights and privilege?
Think differently – is this a parable about getting into heaven? Jesus says it is about the Kingdom of heaven, and the last sentence connects it to God’s gracious acceptance of the children and the poor. Could this be a parable about living in the community, about here and now? About gracious acceptance of each other for who we are, for what we can do, looking at each other with our quirks and faults and failures and seeing that God’s kingdom is among us?
Again and again – who you are in this life does not get you into heaven. Does not make you a citizen of the Kingdom of God. What you do – good deeds – does not get you there. Hearing the preaching gets you there. Accepting the invitation. Coming along on the vineyard express. Being part of the community of faith-work.
Parables can be negative examples. The ungrateful steward is one, here is another one.
I'm working in a hidden time of stress and anger, in a micro-climate of frustration and pending change. What is the good word?
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first thoughts - thinking about the parable of the vineyard workers - always a difficult one.
This story is always seen as metaphor, never as literal. Who would do this? What would it mean for us if we take it seriously, as literal ? Is the labor the work we do for the church, and the denarius our ticket into heaven? Is this an argument for socialism (I would love to preach that!) Preachers get hung up on the fairness issue, on the psychology of the individual who resents the late comers who get paid the same. Can this be preached without that discussion of fairness and rights and privilege?
Think differently – is this a parable about getting into heaven? Jesus says it is about the Kingdom of heaven, and the last sentence connects it to God’s gracious acceptance of the children and the poor. Could this be a parable about living in the community, about here and now? About gracious acceptance of each other for who we are, for what we can do, looking at each other with our quirks and faults and failures and seeing that God’s kingdom is among us?
Again and again – who you are in this life does not get you into heaven. Does not make you a citizen of the Kingdom of God. What you do – good deeds – does not get you there. Hearing the preaching gets you there. Accepting the invitation. Coming along on the vineyard express. Being part of the community of faith-work.
Parables can be negative examples. The ungrateful steward is one, here is another one.
I'm working in a hidden time of stress and anger, in a micro-climate of frustration and pending change. What is the good word?
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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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Wednesday, August 10, 2011
take a minute = the third question
Third Question: What do you consider to be the big question or conundrum of your life?
oooooh.
Perpetual student, longing for serene and beautiful places, comfortable clothes, new stimuli (all those cities I visit but do not live in), fall and it's colors.
I think the big question is: what am I going to be when I grow up? I know I'm not finished yet. Were is the place of rest that is also the place of challenge?
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