Tag Archives: peace

Sunday, November 6th

October 31, 2016UncategorizedAll Saints Day, apocalyptic literature, Bible, Book of Acts, Book of Daniel, discipleship, faith, gospel, Holy Spirit, Lectionary, Letter to the Ephesians, Luke, peace, Persecution, Psalms, Religion, Saint Paul, Sunday Lessons, theology, warrevolsen

All Saints Day

Daniel 7:1-3, 15-18
Psalm 149
Ephesians 1:11-23
Luke 6:20-31

Prayer of the Day: Almighty God, you have knit your people together in one communion in the mystical body of your Son, Jesus Christ our Lord. Grant us grace to follow your blessed saints in lives of faith and commitment, and to know the inexpressible joys you have prepared for those who love you, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

All Saints Day is the church’s Veteran’s Day, a time for honoring the memory of all whose lives have illuminated for us the way of the cross and the shape of faithful discipleship in every age. Special attention is given to the martyrs, those whose witness to Jesus required the loss of their lives. The first of these known to us was the deacon, Stephen, who died at the hands of an angry mob. His story is recounted in the Book of Acts. Acts 6-7. One thing always puzzled me about that story. Stephen was one of seven disciples elected to oversee food assistance to destitute widows. How did he go from running a soup kitchen to being at the epicenter of a violent controversy?

I don’t think becoming the first Christian martyr was Stephen’s goal in life. I suspect he would have been perfectly happy to spend his life in anonymity caring for the poor. But caring for the poor can get you into deep trouble. St. Lawrence of Rome, another deacon charged with care of the poor in his city, caught the attention of a Roman prefect. Having witnessed the very generous giving by the church to the poor in Rome, the prefect imagined that the church must have in its possession a huge store of wealth. He ordered Lawrence to turn over to him the treasures of the church. Lawrence promised to do just that within three days. He gathered together a large crowd of the poor, crippled and destitute people under the church’s care and presented them to the prefect three days later declaring, “Behold the treasure of the church!” The prefect was not amused. He had Lawrence burned alive.

This is no coincidence. Hatred of the poor is endemic to most cultures. In our own country we try to pretend that the poor don’t exist. We shut them out of our gated communities, we put impassible distances between them and our suburbs and we employ vagrancy laws enabling the police to clear them out of places where their presence might disturb shoppers, theater patrons and tourists. The poor are unwelcome reminders of our nation’s failures, a challenge to the “American Dream” in which we want so desperately to believe. Because the presence of the poor challenges all that we would like to believe about ourselves, we react to them with hostility. We blame them for their predicament. They are lazy, shiftless, dishonest and unmotivated. The benefits that keep them alive are a burden on the rest of us honest, hardworking citizens. That’s not fair! Besides, helping the poor only destroys what little incentive they might still have to better themselves. Charity is “toxic.” The kindest thing you can do for the poor is to take them off the dole and force them to fend for themselves.

There is some truth to that notion of “toxic charity” as I noted in my post for Sunday, February 21, 2016. My concern there, however, had less to do with destroying the incentive of poor people to better themselves and more with how misguided efforts to help them reinforce our stereotypes of poor people and cause those we help to feel judged rather than loved and valued. Such charity is indeed toxic, both for the church and those we seek to help. Yet when I hear the well-heeled beneficiaries of white privilege complain about toxic charity, it sounds a lot more like a rationale for selfishness, self-righteousness and greed than a serious response to poverty. It also demonstrates a glaring ignorance of poverty and its causes. Though I have worked all my adult life and put in far more than a forty-hour week more than half that time, I have never worked as hard as the homeless people I have met over the years in their struggle to survive day by day. I have thankfully never suffered from addiction, depression or chronic illness. If I had, however, I would have been surrounded by family and friends who would have been there to see that I got the treatment I needed and the care I required. Without that network, you are always just one stroke, one drink, one bad decision, one accident away from poverty and perhaps homelessness.

Are there poor people who game the system? Sure. But are they gamming the system any more than corporations that get huge tax breaks, ostensibly to invest in American production and generate American jobs, but invest their savings in foreign stocks instead? Are the poor gamming the system any more than real estate tycoons who repeatedly use bankruptcy laws to escape their contractual obligations, avoid their just debts and stiff their workers? Are the poor gamming the system any more than the vast majority of us who are willing to let a sub-class of warriors die fighting wars we have nearly forgotten about? If we cannot see these great logs of selfish exploitation in our own eyes, how dare we presume to take the speck out of the eye of one who is merely trying to get through another day?

In our gospel lesson Jesus proclaims that the poor are blessed. He is speaking, of course, to his disciples. Jesus presumes that his followers, if they are not poor themselves, are nevertheless solidly aligned with the poor. Jesus does not glorify poverty. The poor are not blessed because they are poor, but because the kingdom of God belongs to them. To be on the side of the poor is to be on the side of God. To oppose the poor is to war against God. It’s as simple as that. The saints of God know that the poor are on the winning side of history. We ignore their cries for justice at our peril

Here’s a poem by Robert Southey reflecting those plaintive cries to a society that has nearly lost its ability to hear.

The Complaints of the Poor

And wherefore do the Poor complain?
The rich man asked of me,—
Come walk abroad with me, I said
And I will answer thee.

Twas evening and the frozen streets
Were cheerless to behold,
And we were wrapt and coated well,
And yet we were a-cold.

We met an old bare-headed man,
His locks were few and white,
I ask’d him what he did abroad
In that cold winter’s night:

‘Twas bitter keen indeed, he said,
But at home no fire had he,
And therefore, he had come abroad
To ask for charity.

We met a young bare-footed child,
And she begg’d loud and bold,
I ask’d her what she did abroad
When the wind it blew so cold;

She said her father was at home
And he lay sick a-bed,
And therefore was it she was sent
Abroad to beg for bread.

We saw a woman sitting down
Upon a stone to rest,
She had a baby at her back
And another at her breast;

I ask’d her why she loiter’d there
When the wind it was so chill;
She turn’d her head and bade the child
That scream’d behind be still.

She told us that her husband served
A soldier, far away,
And therefore to her parish she
Was begging back her way.

We met a girl; her dress was loose
And sunken was her eye,
Who with the wanton’s hollow voice
Address’d the passers by;

I ask’d her what there was in guilt
That could her heart allure
To shame, disease, and late remorse?
She answer’d, she was poor.

I turn’d me to the rich man then
For silently stood he,
You ask’d me why the Poor complain,
And these have answer’d thee.

Source: this poem is in the public domain. Robert Southey (1774–1843) was born in Bristol, England. He spent much of his childhood living under the watchful discipline of a stern aunt and in boarding schools that were hardly less vigorous in their enforcement of discipline. He was an avid reader of classic poets like Shakespeare and Milton. While at Westminster public school he wrote a satirical article on corporal punishment. The administration was not amused. He was promptly expelled. This anti-authoritarian streak continued into his adult life as he became an avid supporter of the French Revolution. In addition to his many poems, Southey produced plays, essays and historical sagas. You can find out more about Robert Southey and read more of his poems at the Poetry Foundation website.

Daniel 7:1-3, 15-18

There is no getting around it: the Book of Daniel is a strange piece of literature. It is usually classified “apocalyptic” as is the Book of Revelation. Both of these books employ lurid images of fabulous beasts and cosmic disasters to make sense out of the authors’ experiences of severe persecution and suffering. In the case of Daniel, the crisis is the oppression of the Jews under the Macedonian tyrant, Antiochus Epiphanes whose short but brutal reign lasted from 167-164 B.C.E. Antiochus was determined to spread Greek culture to his conquered territories and to that end tried to stamp out all distinctively Jewish practices. He compelled his Jewish henchmen to eat pork-strictly forbidden under Mosaic Law-and threatened with torture and death those who refused. Antiochus considered himself a god and was thought to be mad by many of his contemporaries. Antiochus’ most offensive act was his desecration of the Temple in Jerusalem with an altar to Zeus upon which he sacrificed pigs. Though many Jews resisted to the point of martyrdom efforts to turn them from their faith, others were more inclined to submit to or even collaborate with Antiochus.

The early chapters of the Book of Daniel tell the tale of its namesake, a young Jew by the name of Daniel taken captive and deported three hundred years earlier by the Babylonians under Nebuchadnezzar. This is Daniel of lions’ den fame. Stories about Daniel’s faithfulness in the face of persecution under King Nebuchadnezzar and later under the Persian rulers are retold in the new context in order to give comfort and encouragement to Jews struggling to remain faithful under the reign of Antiochus. It is as though the author were saying, “Look people, we have been through this before. We can get through it again.” The latter chapters contain apocalyptic material that, like Revelation, has given rise to no end of speculation over what it might have to say about when the world will end. That concern, however, was far from the mind of the author of Daniel. His concern was with the present suffering of his people and sustaining them as they waited for a better day.

Our text for this Sunday comes at the very beginning of the apocalyptic section of the book. Daniel is visited by “visions in the night” during which he observes four great beasts coming up out of the sea. At this juncture, the lectionary takes a flying leap over the graphic descriptions of each of the beasts. That is unfortunate because we need to meet them in order to understand the promises made to Daniel at the end of our reading. I therefore invite you to read verses 4-14 before proceeding any further. The first beast is described as a lion with eagles’ wings and is identified by most Hebrew Scripture scholars with the Babylonian Empire which destroyed Jerusalem and took many of the Jews into exile in 587 B.C.E. Vs. 4 The second beast, a bear with three ribs in its mouth, is identified with the empire of the Medes. Vs. 5 The third beast is a winged leopard corresponding to the Persian Empire under Cyrus who, as you may recall, conquered the Babylonians and permitted the Jews to return from exile in Babylon to their homeland in Palestine. Vs. 6 The fourth beast is nothing like any living animal. More vicious and destructive than the beasts before it, this animal has iron teeth and ten horns. Vs. 7. It represents the Greek Empire founded by Alexander the Great. The ten horns represent ten rulers who succeeded Alexander, ruling various parts of his empire. The little horn speaking “great things” is our friend Antiochus.

Also omitted from our reading are the “planting of thrones” and the descent of the “Ancient of Days” and his host of thousands. Before him “books” are opened and judgment is passed upon the nations. The fourth beast is destroyed and consigned to flames, but the remaining kingdoms are merely deprived of their jurisdiction. At this point “one like a son of man” is given dominion over all the nations of the earth. His kingdom, we are told, will not pass away. Now we are finally in a position to understand the full import of the words spoken to Daniel by one of the heavenly host: “These four great beasts are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom forever, forever and ever.” Vss 17-18. It might now appear that the “saints” or faithful Jews are helpless pawns in the struggle between these great empires. But appearances can be deceiving. In the end, it is not any one of the kingdoms asserting power over the earth that will prevail. The kingdom of the Most High will finally rule the peoples of all nations and tongues through the agency of his messiah.

The sixty-four thousand dollar question is: Who determines the outcome of history? From a modernist point of view, history is the confluence of innumerable currents that can be influenced for better or worse by human activity. The Book of Daniel offers us a radically different outlook. According to Daniel, history is God’s project from beginning to end. The kingdom of God comes in its own good time without any help from us, thanks just the same. The people of God can live an anticipatory counter-cultural existence of humble obedience under that reign even now and so bear witness to it. But they cannot hasten its coming anymore than the kingdom’s adversaries can prevent it.

That said, witness is important and faithfulness invariably leads to conflict with the surrounding culture. The fiery ordeal faced by the people addressed in the Book of Daniel is hard for most of us to imagine. Yet in more subtle ways, I believe that disciples of Jesus are faced with decisions that require them to take a stand for or against Jesus. Even in a society where being a disciple of Jesus is not against the law, following Jesus still means taking up the cross. The good news here is that persecution, failure and even death do not constitute the end of the game. God promises to work redemption through what we perceive to be futile gestures of faithfulness in a wicked and ruthless world. So too, our gospel lesson points out that lives spent struggling against starvation, poverty and injustice for Jesus’ sake will not have been wasted.

Psalm 149

Most biblical scholars date this psalm on the later side, most likely during the period of Greek dominance over Palestine discussed under the reading from Daniel. The psalm is distinct from most other psalms in one important respect. Although many psalms cry out to God for vengeance against enemies, the psalmists do not undertake vengeance on their own or seek to execute retributive justice on God’s behalf. Psalm 149, however, prays concerning the faithful, “Let the high praises of God be in their throats and two-edged swords in their hands, to wreak vengeance on the nations and chastisement on the peoples, to bind their kings with chains and their nobles with fetters of iron, to execute on them the judgment written decreed.” Vss. 6-9. There is no question here that the people of Israel are being called to take part in executing God’s judgment against the nations of the world that do not acknowledge him. More troubling still is the interpretive history of this psalm. It was used as a battle cry by Roman Catholic princes during the Thirty-Years War and also by the radical Anabaptist, Thomas Munzer, in his violent crusades.

What then can we say about this psalm? First, the psalm is entirely consistent with Israel’s conviction (and that of the church as well) that God is one and admits of no rival. Judgment is always the flip side of salvation, but only God is competent to judge. With this the psalmist is in agreement. Although Israel is called upon to execute judgment, the judgment to be enforced is that which is “decreed.” Vs. 9. Until such time as God makes clear to his people precisely what is just and how his justice is to be implemented, Israel must refrain from taking action against those “judged.”

Second, as the First Letter of Peter reminds us, “the time has come for judgment to begin with the household of God…” I Peter 4:17. Just as the line between good and evil runs through the middle of every human heart, so every heart must undergo judgment. No one can claim to be entirely on the side of God such that there need be no reckoning with sin. It appears, then, that the execution of judgment to which Israel is summoned in Psalm 149is an eschatological event, that is to say, it points to a time when righteousness, wickedness and justice are made to stand out in unmistakable clarity. For disciples of Jesus, such a time cannot come until the revealing of the Son of Man.

Third, disciples of Jesus read this psalm the way they read all of Scripture: through the lens of Jesus. After all, we are not baptized into the name of Joshua son of Nun but into the name of Jesus of Nazareth. Jesus was never shy about telling his disciples when to go beyond the written word in obedience to God. Thus, the Scriptures limit retribution to exacting from the wrongdoer only the price of his wrong. If someone knocks out your tooth, you don’t chop off his heard or burn down his house or murder his family. You get the value of a tooth, no more and no less. But Jesus tells his disciples that they must go further than the Hebrew Scriptures. They are not to seek retribution of any kind. They are to turn the other cheek when stricken and forgive up to seventy times seventy in any given day.

Finally, in both the Hebrew Scriptures and the New Testament, God’s judgment comes chiefly through God’s word. When the prophet describes the reign of God’s messianic king, he declares that he “shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.” Isaiah 11:4. When John of Patmos describes how Christ appears to exercise his reign at the close of the age, he tells us that “From his mouth issues a sharp sword with which to smite the nations…” Revelation 19:15. In short, God does not employ violence to implement his reign. He speaks his Incarnate Word and sends fourth his Holy Spirit to transform hearts and minds. Thus, however Israel may have once interpreted the injunctions in Psalm 149, disciples of Jesus must interpret them consistent with Jesus’ call to confront an evil and unbelieving world with God’s offer of compassion, forgiveness and the promise of a new creation. The two edge sword we wield must be the sword of the Spirit.

The problematic sections of this psalm should not obscure the overall theme which is a call to praise God with melody, musical instruments and even dancing. Worship is supposed to be joyful, exuberant and strenuous. We Lutherans could use more than a little of that in our worship practices!

Ephesians 1:11-23

For an excellent summary of Paul’s Letter to the Ephesians, see the article of Mary Hinkle Shore, Associate Professor of New Testament on enterthebible.org.

Verses 15-23 constitute one very long sentence in the original Greek text. The old RSV preserves that sentence structure in its translation to the consternation of anyone who has ever tried to unpack these important passages. Thankfully for this Sunday’s readers, the New RSV has broken the reading down into several sentences. For all who have the patience to work through them, these verses provide a beautiful articulation of the Christian hope encompassing life here and now in the Body of Christ and life as it is folded into the “glorious inheritance of the saints” with Christ in the “heavenly places.”

There are more sermons in these verses than any preacher could exhaust in a lifetime. The particular verses that caught my eye this time around are the last two, vss. 22-23, pointing out that the church, Christ’s Body, is the “fullness of him who fills all in all.” It is mindboggling, albeit true, that each little congregation gathered around the Word and Sacrament is the fullness of Christ. It is Paul’s prayer that his hearers will come to understand the hope to which they have been called and the wealth of their inheritance. Though it does not appear that Paul himself was the author of this epistle* and we know little about the congregation or congregations to which it is addressed, it seems evident that the audience is predominantly gentile. Thus, Paul wishes to impress upon his hearers the deep and profound treasures of the covenant into which they have been brought by invitation through Christ Jesus.

Although Paul makes only scant use of the Hebrew Scriptures in Ephesians (another reason why most scholars tend to think the target audience was principally gentile), there are many echoes of Old Testament texts throughout the letter and in Sunday’s reading in particular. Verse 22, where Paul remarks that God has “put all things under his [Christ’s) feet,” reflects the language of Psalm 110:1 and Psalm 8:6. Thielman, Frank S., Ephesians published in Beale, G.K. & Carson, D.A., Commentary on the New Testament Use of the Old Testament (c. 2007 G.K. Beale & D.A. Carson, Baker Press) p 815. Psalm 110 is likely a coronation hymn for Judean kings and so it is not surprising that Paul should allude to it in speaking of Jesus’ elevation to God’s right hand. That Jews in the first century gave the psalm a messianic interpretation is suggested by the use Jesus made of it in his disputation with his adversaries. See, e.g., Mark 12:35-37. Clearly, early Christians interpreted the psalm in this way. Hays, R.B., Echoes of Scripture in the Letters of Paul, (c. 1989 Yale Press) 163-66. Similarly, Psalm 8 speaks in poetic terms of human domination over creation. Jewish interpreters of the Second Temple period believed that Adam’s right to rule the world had been transferred to Israel and that God would one day give to the righteous remnant of his people the glory of Adam. Thielman, supra, p 816. Paul also spoke of Christ as a “new” Adam in his letter to the Romans. Romans 5:12-21. As such, Christ is entitled to reign not merely over the earth, but may properly be placed “far above all rule and authority and power and dominion.” Vs. 21.

*I will nevertheless continue to refer to the author as “Paul.” Though perhaps not the actual author, his thought pervades the letter. Besides, it is a lot less awkward than referring repeatedly to “the author.”

Luke 6:20-31

This excerpt from Luke’s “Sermon on the Plain” has some striking similarities to the “Sermon on the Mount” as presented in the Gospel of Matthew. See Matthew 5-7. It is generally accepted that both sermons are drawn from the same basic written tradition commonly called “Q.” But there are also significant differences and it is not clear whether these differences stem from variations in the source material or the editing of the gospel writers. In my own opinion, it is likely a matter of both/and rather than either/or. Clearly, some editing on the part of the gospel writers is at work. In Matthew, Jesus speaks from the mountain top evoking the image of Moses while going beyond Moses in many of his teachings. Luke’s Sermon is spoken on level ground. There appear to be three groups present: The twelve apostles Jesus selected just previously in vss. 12-16; “a great crowd of his disciples;” and “a great multitude of people.” In both cases, Jesus’ teachings are directed specifically at his disciples-not to the general public. Whereas Matthew contains more “beatitudes” than does Luke (Matthew 5:3-11), Luke includes four “Woes” not found in Matthew. Vss. 24-26.

It is important to emphasize that Jesus is speaking chiefly to his disciples here. Jesus does not make a virtue of poverty. There is no blessing in starvation. But for all who become impoverished for the sake of following Jesus and living for God’s reign, there are blessings that outweigh the woes of poverty. Similarly, weeping induced by suffering for the sake of Jesus and the reign of God he proclaims will likewise be outshone by the joy of experiencing God’s reign. So too, all who prefer wealth, comfort and security over Jesus’ invitation into the reign of God will someday understand the opportunity they threw away. They will have good reason to weep and hunger for that precious lost chance.

New Testament scholar Joachim Jeremias argues forcefully that the Sermon on the Plain/Mount was the body of an early catechism for Christian ethical training. Jeremias, J., The Sermon on the Mount, (c. London, 1961) pp 30-35 cited in Ellis, Earle E., The Gospel of Luke, The New Century Bible Commentary (c. 1974 Marshall, Morgan & Scott) p. 111. The commands given in the sermon presuppose an understanding of the gospel and merely spell out the shape obedience to that gospel must take. The kingdom’s coming is God’s doing and, as such, an act of sheer grace. The challenge for the children of the kingdom is to live now under that gentle reign. By so doing, they ensure that when the kingdom comes it will be welcomed joyfully as salvation rather than met with fear as judgment. As another commentator puts it:

“The sermon [on the Plain] is a description of the life of the new Israel, which is also life in the kingdom of God. In its fullness the kingdom belongs to the End, when God’s purposes are complete, and so throughout the Beatitudes there runs a contrast between the conditions of the present and the conditions of the future. But the good news which Jesus proclaimed was that the kingdom was already breaking in upon the present, so that men could here and now begin to enter into ultimate blessedness. Thus the Beatitudes were not merely a promise but an invitation.” Caird, G.B. Saint Luke, The Pelican New Testament Commentaries (c. G.B. Caird 1963 pub. Penguin Books, Ltd.) p. 102.

The call to love enemies, throw blessings at curses and forswear all resort to violence and coercion form the radical core of discipleship. These words are not meant to apply only to folks with nothing between them but white picket fences. These are not ethics only for church picnics and potluck suppers. The enemies Jesus calls us to love are not simply obnoxious neighbors, rude checkout clerks or inconsiderate drivers. Enemies are people that hate us and would kill us if they could. Jesus’ enemies tortured him to death. He died praying for their forgiveness-just as he teaches us to do here. Never does Jesus act violently, teach violence or condone violence under any circumstance. Over the last several years I have become convinced that non-violence is at the core of the gospel and that Christian support for state sponsored killing (euphemistically called “military action”) and the mainline church’s reluctance to condemn it constitutes a stark betrayal of the gospel. I think it is high time that my own denomination in particular take a serious look at the faithful and courageous Anabaptist witness to peace throughout the ages. It is time to re-evaluate our centuries old adherence to “just war” doctrines.

Sunday, October 16th

October 10, 2016UncategorizedBabylonian Exile, Bible, Book of Acts, Church, discipleship, Exodus, faith, Holy Spirit, Isaiah, Jerusalem, justice, Lectionary, Luke, peace, Persecution, prayer, Psalms, Religion, Saint Paul, theologyrevolsen

Twenty-Second Sunday after Pentecost

Genesis 32:22–31
Psalm 121
2 Timothy 3:14—4:5
Luke 18:1–8

Prayer of the Day: O Lord God, tireless guardian of your people, you are always ready to hear our cries. Teach us to rely day and night on your care. Inspire us to seek your enduring justice for all this suffering world, through Jesus Christ, our Savior and Lord.

“When the Son of Man comes, will he find faith on earth?” Luke 18:8

About eight years ago I was leading a Bible Study on Isaiah 39-55 attributed to the prophet of the return from Babylonian Exile whose ministry took place late in the 6^th Century B.C.E. A constant refrain throughout these remarkable verses is “Do not fear.” Isaiah 41:10; Isaiah 41:14; Isaiah 43:1; Isaiah 43:5; Isaiah 44:2; Isaiah 44:8; Isaiah 51:7; Isaiah 54:4. In the course of our study I asked the group of about seven members what they thought it was we feared most as a church. Many expressed their fear that our little church might someday soon have to close its doors and cease operating as a congregation. That did not surprise me. Lutheran churches are not faring well in my little corner of Bergen County, New Jersey. During the last thirty-five years I have witnessed the closure of six congregations within my mission cluster. There are at least four I know of within my immediate area that are struggling to survive on a week to week basis and can no longer support a pastor. Though we talk endlessly among ourselves about the need for transformation, the need to become welcoming toward the new members of our diverse neighborhoods and become more mission oriented in our outlook, nobody seems to have figured out just how to do all of that. Consequently, the dialogue in my Bible Study group was gravitating in the direction of yet another discussion boiling down to the tiresome old question: “how do we get new members?”

But then Doug Campbell spoke up. That was unusual. Doug, who passed away almost five years ago, was a quiet and thoughtful man. He was chief of our lay ministers, a senior chaplain at Hackensack University Medical Center and a generous giver whose tithe to our congregation far exceeded the 10% benchmark. You wouldn’t necessarily know all that about Doug-even if you met him on numerous occasions. He didn’t talk much about himself or his accomplishments. He was by nature a listener, taking in all the heartbreaks, doubts and fears of everyone who needed a compassionate ear. Doug exercised leadership by quiet example and that is why, on those rare occasions when Doug spoke, we all listened. “I’m not so worried that we won’t survive,” said Doug. “Dying isn’t the worst thing that can happen to a church. I think the worst thing that could happen to us is that we will survive, but not as a church; that we might live on, but not as disciples of Jesus.”

Jesus seems to be expressing a similar concern in this Sunday’s gospel. Rest assured, Jesus tells us, God will vindicate the hope of all who cry out to God for justice, salvation and peace. God will remain faithful to God’s promises. But will God’s people continue to cry out to God? Will God’s people continue to long for God’s kingdom? Or will we become tired of waiting? Impatient with the seeming lack of progress toward the new creation God promises? Will we begin to settle into the status quo and decide in the depths of our hearts that “this is as good as it gets.”? Will we adapt ourselves so thoroughly to the values, goals and pursuits of our surrounding culture that the in-breaking of God’s kingdom will come as an unwelcome intrusion, a threat to our existence, something we resist as hostile and foreign? Is the kingdom in fact here and we just are not recognizing it? Is our preoccupation with the survival of our congregations and their respective denominational structures actually a form of resistance to the new heaven and the new earth God is initiating in our midst? Have we unwittingly become an instrument of the old order, an old wineskin struggling futilely to hold in the new wine of God’s reign bursting in upon the world? Perhaps it is time to stop obsessing over our prospects for survival and begin focusing on the health of our faith, the intensity of our longing for God’s gentle reign and our readiness to embrace that reign.

I must confess that my reading of this and other texts is colored by my efforts to change the culture of a “membership” congregation for whom church is a place you go into a the culture of a “mission” church for whom church is a people we are becoming. I am more than ever before convinced that churches offering nothing more than socialization, bland preaching, denominational brand names and a panoply of good causes to support has no future-nor should it. Our churches are in desperate need of a “flaming center,” to borrow a phrase from Prof. Carl Braaten. Commitment to social causes, a feeling of togetherness, theatrical worship services and the fading appeal of denominational labels cannot take the place of a longing for the reign of God and a burning conviction that it is even now in our midst. The fact that our synods are employing paid consultants to assist them in formulating their mission statements and articulating their core values is a stinging indictment of our cluelessness and an illustration of how thoroughly we have lost our way. Not to put too fine a point on it, a church that needs a consultant to tell it what its mission is and what its core values are is a church in deep, deep do do. It’s fair to ask, then, as does Jesus, when the Son of Man returns, will he find faith among us?

In sum, I think Doug Campbell got it right. Obsessing about declining membership, loss of financial support and the increasing inability of congregations to support their ministerial staff and aging buildings only obscure the larger issue. Unless we can explain why it is important that the church continue, it is pointless to agonize over how to assure its survival. I don’t have any solutions for my church or any grand plans for turning it around. I am doubtful that there is any strategy than can “turn things around” and if there were, I would not be inclined to trust it. I believe, however, there are tested and true practices that have sustained the church throughout periods of doubt and uncertainly and that make room for the Spirit to work the miracle of renewal in our midst. Immediately following the ascension of Jesus, the disciples did not strategize, collect demographic data or employ consultants to advise them. They strived to center their community; they waited for the inspiration of the Spirit; and they prayed. They understood, as did my friend Doug, that only God can be trusted to grow the church.

Here is a poem by Adelaide Anne Procter about just such striving, waiting and praying.

Strive, Wait, and Pray

Strive: yet I do not promise
The prize you dream of to-day
Will not fade when you think to grasp it,
And melt in your had away;
But another and holier treasure,
You would now perchance disdain,
Will come when your toil is over,
And pay you for all your pain.

Wait: yet I do not tell you
The hour you long for now
Will not come with its radiance vanished,
And a shadow upon its brow;
Yet, far through the misty future,
With a crown of starry light,
An hour of joy you know not
Is winging her silent flight.

Pray: though the gift you ask for
May never comfort your fears-
May never repay your pleading-
Yet pray, and with hopeful tears;
An answer, not that you long for,
But diviner will come one day;
Your eyes are too dim to see it,
Yet strive, and wait, and pray.

Source: This poem is in the public domain. Adelaide Anne Procter (1825–1864) was an English poet and philanthropist. She worked prominently on behalf of unemployed women and the homeless, and was actively involved with feminist groups and journals. Procter never married. She contracted tuberculosis, possibly through exposure in the course of her relief work, and died at the age of 38.

Genesis 32:22–31

Few biblical stories are as mystifying as that of Jacob’s wrestling match at the Jabbok. A nocturnal being unable to overcome Jacob’s superior strength is hard to reconcile with the God of Israel whose almighty power is set over all other forces of nature throughout the psalms. Resorting to “source criticism,” commentators point out that this passage comes to us from the “Yahwist,” the oldest of the four literary sources constituting the first five books of the Bible known as the “Pentateuch.” They further suggest that elements of this story are drawn from even more ancient Canaanite myths about human encounters with spirits inhabiting rivers and lakes. These spirits, though powerful and dangerous at night, are driven back into their watery abode by the light of day. That would explain Jacob’s victory over his supernatural opponent as well as the opponent’s request that Jacob release him as dawn drew near.

I am not sure what to do with all of these helpful little noetic perjinkerties. I suppose we could use them to dismiss this text as an unhelpful throwback to Israel’s more primitive and unenlightened past and turn our attention instead to the clear expressions of monotheism found in other parts of the Pentateuch. That would surely comport with our 19^th Century progressivist prejudices. But our prejudices are just that. Unless one accepts uncritically the doubtful proposition that “later” equates with “more advanced” and that each successive generation is necessarily wiser than the last, there is no basis for supposing that an older and more “primitive” expression of faith is any less true, profound or insightful than later expressions. Indeed, judged from the standpoint of John’s gospel in which the “Word became flesh and dwelt among us,” this gripping tale of an intense, sweaty, bone crunching wrestling match between Jacob and his God comes closer than anything else in the Hebrew Scriptures to the miracle of Incarnation lying at the heart of our faith.

The difficulty surrounding the story has little to do with its composition and everything to do with the narrative itself which is complex and layered. At this point in his life, Jacob is between a rock and a hard place. He had to flee from his father Isaac’s home in Canaan because he earned the mortal wrath of his brother Esau whose birthright and blessing he stole by subterfuge and deceit. Then he alienated his uncle and father-in-law to whom he fled for refuge. Now Jacob has finally painted himself into a corner. He cannot go back to his father-in-law and he faces the wrath of Esau if he tries to go home. Jacob cannot move.

The circumstances that define us usually are not those of our choosing. While it might be said that Jacob’s dilemma is largely one of his own making, the same could be said of any one of us. None of us imagined when we got married that what began with such high hopes for happiness could ever end in bitterness and estrangement. Nobody expects to be unemployed in her fifties. We don’t raise our children to hurt and disappoint us. Yet when these things occur, there frequently is no shortage of people around singing that old familiar chorus: “I told you so.” “I knew from the beginning you two weren’t right for each other;” “I could have told you that job was never going to lead anywhere;” “You always were too indulgent with that kid.” So let’s go easy on Jacob. Sure, he made some bad choices. Haven’t we all? All this advice about what you should have done is not all that helpful in dealing with the consequences flowing from what you did. You don’t need a consultant to tell you where you went wrong. What you need is a way forward. It is precisely at this point of no return on the way down a dead end street that God intervenes.

Biblical commentators are not alone in puzzling over the identity of the strange visitor to Jacob’s encampment on the Jabbok. Jacob himself seems unsure about what he is wrestling with. At first blush, it appears “a person” was wrestling with him. At dawn it becomes clear that Jacob’s opponent is something other than mere human-perhaps a demigod from whom blessings can be extracted. Not until the match is over and the strange visitor is gone does the terrifying truth dawn on Jacob: “I have seen God face to face, and yet my life is preserved.” Genesis 32:30. From a purely human standpoint, nothing has changed. Jacob is still estranged from his father-in-law and Esau is still approaching with four hundred armed men. But Jacob is no longer Jacob. He is no longer the “con-man” his name suggests. Rather, he is “Israel.” Whatever the etiological origins of that name may actually be, the narrative gives us the meaning as far as this story is concerned. Jacob is the one who strives with God and with human beings and prevails.

The God we worship is always nearest to us when it appears there is no way forward and no going back: between the Red Sea and the Egyptian army; between crucifixion and death; in the flesh and blood of dying bodies. The Word became flesh and entered into the messiness of our disordered lives where we so often feel trapped and imprisoned. Where that happens, faith is born. Change and decay is still around in everything we see, but that is not all there is. The God who raised Jesus from death has also entered into the mix. So in our wrestling with life, we find ourselves wrestling with God as well. Like Jacob, we can expect to get a little bent out of shape in the conflict. But that is a small price to pay for the blessing of transformation taking place in our lives. Though wounded and limping, the new day into which we hobble after a good wrestling match with God holds new opportunities we never dreamed possible; new directions we were never able to see before.

Jacob asks his opponent to reveal his name. vs. 29. But the opponent (who Jacob will soon discover to be the Lord) will not give up his name. In the ancient Middle East, possessing the name of a deity gave the worshiper a degree of influence over it. The Lord will not give Jacob any such power. God’s blessing is a gift to be received; not a favor to be extorted. One can take hold of God, wrestle with God and prevail upon God; but God will never be subject to human control. Similarly, God would not give to Moses any such name as would yield control. Instead, God gives Moses a name that asserts God’s freedom to “be what I will be.” Exodus 3:13-14.

In addition to my introductory observations, the following is noteworthy. The name “Jacob” means “supplanter.” It was appropriate given Jacob’s conduct toward his brother Esau whose blessing and birthright he stole. Genesis 25:27-34; Genesis 27:1-40. The meaning of “Israel” is a matter of some dispute. Most likely, the name means “God rules.” The basis of the interpretation “He who strives with God and humans and prevails” is etiologically uncertain but seems to have been a well-established attribution for Jacob. See, e.g., Hosea 12:3.

The Jabbok is the second largest tributary of the Jordan River into which it flows about half way between the Sea of Galilee and the Dead Sea. It formed the border between what became the land of Israel and the land of the Ammonites. As Israel’s borders expanded, it became the boundary between the tribe of Ruben and the half-tribe of Manasseh. Today this river is called the Zarka or blue river.

Psalm 121

This psalm is part of a collection within the Psalter designated “Songs of Ascent.” (Psalms 120-134) While the precise meaning of this title is unknown, it is probable that these psalms were used on the occasion of pilgrimages to Jerusalem by Diaspora Jews visiting the second temple built following the return from Babylonian Exile. Rogerson, J.W. and McKay, J.W., Psalms 101-150, (c. 1977 by Cambridge University Press) p. 114. It is important to keep in mind, however, that although these psalms were compiled into this collection following the Babylonian Exile, the psalms themselves or portions of them might well belong to a much earlier period. Psalm 121 is second only to Psalm 23 in popular piety. Id. at 115. Though originally an expression of faith in God’s protection for pilgrims making the long and sometimes dangerous journey to Jerusalem from Egypt, Persia and what is now Iraq, the psalm is also a fitting expression of faith for believers in almost any circumstance. Some scholars have suggested that the psalm was designed to be read antiphonally with verses 1 and 3 being questions addressed to the priest by worshipers at the holy place and verses 2 and 4 constituting the priest’s answers. Id. at 115. This would necessitate translating verse 1 as a question: “If I lift up my eyes to the hills, from whence does my help come?” This is a possible translation, though not favored by most English versions of the Hebrew Scriptures. Id.

“I lift up my eyes to the hills.” Vs. 1. This might be a reference to the “high places” where the “Ba’als” were worshiped. See, e.g., II Kings 23:5. It is also possible that the expression simply reflects the anxiety a traveler passing through a foreign land might feel looking up at the surrounding hills that could well be concealing gangs of bandits or hostile tribes. In either case, the point to be made is that Israel’s God is the source of all help and protection.

“He will not let your foot be moved.” Vs. 3. This might be a metaphorical way of saying that God will not allow the dangers of travel to deter the pilgrim on his or her journey. It may also be taken quite literally. A broken or sprained ankle could be a death sentence for a traveler far from any source of food, water and shelter.

“Behold, he who keeps Israel will neither slumber nor sleep.” Vs. 4. Therefore, the pilgrim can sleep soundly and peacefully at the stops along the way of his or her journey. The Lord protects the pilgrim both from the blazing heat of the sun and also from whatever malevolent forces might flow from the moon. It should be noted that, like many other ancient cultures, the Israelites believed that over exposure to moonlight could bring about detrimental effects. In sum, the pilgrim can be assured that the God of Israel will “keep [his or her] going out and [] coming in.” vs. 8. That is, God’s protection will attend the pilgrim’s journey to and from the holy city of Jerusalem.

2 Timothy 3:14—4:5

For my views on authorship of this and the other two pastoral epistles (I Timothy and Titus), see my post on the lessons from Sunday, September 11^th.

Once again, the lectionary folks have stopped short-or picked up after-one of the most provocative verses in the New Testament where Paul warns Timothy that “all who desire to live a godly life in Christ Jesus will be persecuted.” II Timothy 3:12. I don’t know about you, but I have not been persecuted since middle school and I can assure you that my persecution then had little to do with any desire on my part to be godly. Furthermore, let me say for the record that being denied permission to put up a crèche on the town square at Christmas time does not constitute persecution. Nor do I think denying to employers the right to police their employees’ health care decisions on birth control amounts to a “war against Christianity.” Please! If you want to see what a war on Christianity looks like, take a trip to Egypt, Syria or Nigeria where churches are being burned and Christians are regularly victims of mob violence. Let us not insult these true martyrs with such silly, moronic blabber about our own imagined persecution. Instead, let’s focus on becoming faithful disciples and putting Jesus and his kingdom ahead of all else. Of course, in addition to the joy that comes with following Jesus, such faithfulness might actually give us a taste of what real persecution is like.

I think the backdrop of persecution is essential to understanding what Paul is saying to Timothy here. Timothy is urged to “preach the word, be urgent in season and out of season…” II Timothy 4:2. The assumption here is that such faithful preaching will meet with resistance and even incite persecution. It is futile to wait for an opportune time to proclaim the gospel because that time will never come. Repentance is never convenient; the call to discipleship is always an intrusion into our settled existence. The old order will never welcome the new creation. So the time to proclaim the good news about Jesus Christ is always now. Although this advice is directed to a pastoral leader, it is generally applicable to all the baptized.

Verse 16 has been central to our discussions within the church over the nature, inspiration and authority of the Bible. “All Scripture is inspired by God,” or literally, “God breathed.” For many of my friends taking a literalist approach to the scriptures, this is a proof text demonstrating that God literally dictated each and every word of the Bible such that it must be deemed “inerrant and infallible.” The obvious corollary is that if any statement in the Bible is found to be less than absolutely accurate in every respect, God’s veracity and trustworthiness is called into question. Consequently, these folks find themselves in a running battle with the findings of astronomers, geologists and biologists concerning our origins which they feel cannot be reconciled with the creation accounts in Genesis. Their feverish efforts to discredit the theory of evolution have given birth to, among other things, the Creation and Earth History Museum in Santee, California. The museum is dedicated to the “biblical account of science and history.” The facilities include a 10,000 square foot showcase demonstrating a “literal six-day creation.” Though the supporters of the museum claim to be furthering the interests of science, it is clear that the true agenda is defense of the Bible’s integrity against the onslaught of mounting evidence supporting a four and one half billion year old earth, the origin of life from inorganic matter and the evolution of humans by natural selection through a shared ancestry with the great apes.

A careful reading of our lesson demonstrates just how far off the mark and how needless these efforts are. First, understand that when Paul speaks of the scriptures, he is referring only to the Hebrew Scriptures. If we assume that this letter was actually penned by Paul, then no other New Testament writings are yet in existence and it is highly doubtful that Paul would refer to his own letters as scripture. Assuming that II Timothy was written by a disciple of Paul after his death, the gospels could have been in existence for no more than a couple of decades and would not have established themselves as scripture by this time. Application of this text, strictly speaking, does not go to the New Testament.

Second, note well the purposes for which scripture is useful: “for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.” Vss. 16-17. Nowhere does Paul suggest that scripture is useful for answering questions about history, geology, biology and astronomy, none of which anyone in his day was even asking. So it is not enough to say that the Bible is inerrant and infallible. One has to go a step further and ask for what purpose the Bible is inerrant and infallible. If the claim is that the Bible is an inerrant and infallible witness to Jesus, then I have no problem with this assertion (though I prefer the words “faithful and reliable” to “inerrant and infallible”). On the other hand, when it comes to determining the age of a rock or finding the nearest pizza place, there are obviously other texts that can speak more authoritatively to these issues than the Bible.

Of course, this does not mean that the Bible has nothing to say to the sciences and what they reveal. The pursuit of knowledge and understanding about our planet is implicitly blessed in the commission given to human beings in Genesis to “fill the earth and subdue it.” Genesis 1:28. As pointed out previously, this commission must be interpreted in light of the second creation account in Genesis 2:4-17 demonstrating that our dominion over the earth consists in serving as God’s gardeners. Because “the earth is the Lord’s,” we are not free to exploit it in ways that diminish its life forms and destroy its ecology. Psalm 24:1. Like all knowledge, scientific knowledge must be brought under the Lordship of Jesus Christ. In the service of sinful and self-serving humanity, science can easily become a tool of greed, exploitation, war and tyranny. Knowledge must be tempered with wisdom and the fear of the Lord is the beginning of wisdom. Psalm 111:10.

Luke 18:1–8

This parable of the poor widow and the unjust judge is unique to the Gospel of Luke. It follows immediately on the heels of Jesus’ teaching about the coming of the Son of man in Luke 17:22-37. “The days are coming,” says Jesus, “when you will desire to see one of the days of the Son of man, and you will not see it.” Luke 17:22. Jesus goes on to warn the disciples that many will come seeking a following and declaring that the day of the Son of man is at hand. The disciples must not be carried away by any such claims. They must wait patiently for this day and the waiting will continue for an indefinite period of time. But when that day comes, it will arrive suddenly and without warning, just as the flood overtook the generation of Noah and destruction came suddenly upon Sodom. Luke 17:26-30. Moreover, when the Son of man returns, no one will have to wonder whether the time has actually arrived. For “as the lightning lights up the sky from one side to the other, so will the Son of man be in his day.” Luke 17:24.

This parable, then, is for the disciples as they live in the anxious time between Jesus’ resurrection and the “revealing of the Son of man.” During this time they are to pray. Prayer plays a significant role in Luke’s gospel. The Lord’s Prayer is introduced specifically in response to Jesus’ disciples’ request that he teach them to pray.Luke 11:1-4. In the Book of Acts, the disciples are gathered in prayer as the Holy Spirit descends upon them at Pentecost. Acts 1:12-14. The prayer Jesus speaks of is not a passive activity and it does not consist of asking God for personal favors. Prayer is a cry to God for the coming of the kingdom promised to us. The kingdom of God, not our own individual concerns, is to be the focus of our praying. For the coming of this Kingdom we are “to cry out day and night.” Luke 18:7. It is by such prayer that the kingdom comes: 1) through the transformation of our minds and hearts such that we will be able to live peaceably in this kingdom and, 2) through God’s agency in our lives made possible as we open ourselves to the influence of his Holy Spirit. The following observation by philosopher James K. A. Smith says it all:

“The “desiring” model of the human person begins from our nature as intentional beings who first and foremost (and ultimately) intend the world in the mode of love. We are primordially and essentially agents of love, which takes the structure of desire or longing. We are essentially and ultimately desiring animals, which is simply to say that we are essentially and ultimately lovers. To be human is to love, and it is what we love that defines who we are.” Smith, James K. A, Desiring the Kingdom, (c. 2009 James K.A. Smith, pub. Baker Academic) pp. 50-51 (emphasis supplied).

To desire the kingdom is to love the kingdom. To love the kingdom is to pray for the kingdom. To pray for the kingdom is to be transformed by the kingdom such that the anticipated reign of God becomes a present reality; a ray of sunlight breaking through the clouds; “a foretaste of the feast to come.”

Thus far, the issue has been addressed from the human side: when will the kingdom come? When will the Son of Man be revealed? When will we see God’s justice? In verse 8, Jesus turns the tables on us and asks us to consider whether we will be prepared when God does act. Will God’s mighty act of salvation be recognized as such by a faithful band of disciples who have been waiting for it? Or will salvation look like mere judgment to a people who have lost their desire for the kingdom?

Sunday, October 2nd

September 26, 2016UncategorizedBabylonian Exile, Baptism, Bible, Church, Covenant, discipleship, faith, gospel, gun violence, Habakkuk, Holy Spirit, idolatry, justice, Lectionary, Luke, peace, Psalms, Religion, Saint Paul, Shaker, Sunday Lessons, theology, violence, warrevolsen

Twentieth Sunday after Pentecost

Habakkuk 1:1–4; 2:1–4
Psalm 37:1–9
2 Timothy 1:1–14
Luke 17:5–10

Prayer of the Day: Benevolent, merciful God: When we are empty, fill us. When we are weak in faith, strengthen us. When we are cold in love, warm us, that with fervor we may love our neighbors and serve them for the sake of your Son, Jesus Christ, our Savior and Lord.

I spent Saturday of last week touring the site of the historic Shaker Village in Hancock, Massachusetts. The settlement disbanded in 1960 and sold its property to the Shaker Village Museum, a company formed for the purpose of maintaining the site and educating the public about the Shaker’s traditions, crafts and musical/artistic contributions. At this point, the compound consists of a few remaining and several reconstructed buildings that once housed one of the most fascinating Christian movements ever to take root on American soil.

The Shaker movement began in Manchester, England in the mid 18^th Century under the name, United Society of Believers in Christ’s Second Coming. It was a break off from the Religious Society of Friends (Quakers) led by Ann Lee, in whose person, teachings and example the Shakers believed Christ’s second coming had been realized. She was called “Mother Ann Lee” by her followers. The term “Shaker” was originally a derisive label given to the group by outsiders who observed the trembling, shaking and whirling of their esthetic dancing in worship. Like other religious minorities in England, the Shakers experienced ridicule, suspicion and persecution.

In 1774, Mother Ann Lee led eight Shaker converts to resettle in America in hopes of building a community based on their religious tenets. Shakers practiced strict communalism, sharing all property for the common good. They believed in and practiced racial and gender equality. Like the Quakers, Mennonites and Amish, Shakers were pacifists. Unlike these groups, however, the Shakers practiced strict celibacy-even between spouses. Contemporary folks harboring shallow, vacuous and simplistic 21^st Century progressive Protestant prejudices are likely to dismiss this last aspect of Shaker belief as “body hatred,” “repression” or some form of sexism. But in a world where women were often treated as little better than male possessions and sexuality was routinely expressed through relationships of male domination, the practice of celibacy was part and parcel of the Shaker’s commitment to radical gender equality. They were dedicated to creating a “Heaven on Earth” in the midst of a violent, oppressive and corrupt world and that meant a community in which “there is neither male nor female.” Galatians 3:28. The total Shaker population peaked in the mid-19th century at which point there were an estimated 4,000 to 5,000 Shakers living in nineteen communities throughout the United States. Today there is only one Shaker community of three believers located at Sabbathday Lake in Maine.

Though all but extinct as a current movement, the Shakers’ historical witness continues to challenge the existing social, religious, and economic orders within our nation. The present electoral contest has exposed once again the ugly underbelly of racism, sexism and xenophobia that seem in every age to rise up and threaten the ideals on which our republic was founded. Thus, the Shaker witness is as timely now as ever. The alternative culture created and lived by the Shakers testifies to the reality of God’s kingdom and speaks a stubborn “no” to the normative role of hierarchy, coercion and violence in the rest of society. The Shakers also made important contributions to American culture in the areas of art, design, science, architecture, craftsmanship, business, music, education, government, medicine, agriculture, and commerce. As I viewed the carefully crafted furniture, innovative machinery and ingeniously designed buildings made by this now defunct community, I could not help but be impressed with the creative power, energy and devotion evident in the remains of the compound. This was clearly a people for whom the presence of Jesus Christ was a reality greater than all of the social, political and historical currents sweeping the rest of America into its destiny.

Of course, the Shaker movement was not able to perpetuate itself much beyond the first generation. The white hot devotion of its founders did not translate into practices capable of nurturing and sustaining the community indefinitely. Historians cite numerous reasons for the demise of the Shaker movement such as the rule of celibacy and the flood of cheap furniture injected into the market as a result of the industrial revolution. I don’t find either of these arguments persuasive. While the practice of absolute celibacy clearly didn’t help the Shaker’s evangelistic efforts, I don’t believe it was principally responsible for the group’s ultimate demise. After all, quite a number of monastic orders have been around for over a millennium and are still going strong. Contrary to our modernistic assumptions, it’s quite possible to live well and happily without sex. I also doubt that the industrial revolution had much to do with it. While it is likely that the abundance of less expansive, mass produced goods made it difficult for the Shaker communities to sustain themselves through selling their hand made products, I have no doubt that a community capable of thriving under political oppression and violent persecution could have discovered any number of ways to overcome a mere economic setback. More likely than not, the movement was undone by a gradual loss of faith in its core convictions. The difficulties of living in community and the lure of the outside world become problematic only when the community in question begins to doubt the basis of its existence and loses the certainty of belief in its founding vision. Only then does community life become oppressive and the commitments that hold it together begin to appear burdensome, senseless and limiting.

The history of the Shaker movement is of more than academic interest to me. As a lifelong member of a denomination that often appears to be going the way of the Shakers, I find myself wondering whether the glue that holds my church together is strong enough to carry us into the next generation. What is that glue anyway? Some critics argue that it is simply cultural traditions imported from northern Europe, in my case, from Norway. As our connection to our cultural roots fades, so does the church. That is partly true. Being a fourth generation American of Norwegian stock, I don’t consider myself any more Norwegian than Mandarin. Still, I know the “feel” of Norwegian Lutheran piety. When I was in my 20s, you could still find a disproportionate number of heavy Scandinavian sweaters in our congregations on any given cool, autumn Sunday. There were Ole and Lena jokes and those sugar cookies, names of which I never could pronounce. Nevertheless, there was also in, with and under that cultural packaging a particular piety, a set of practices and a language articulating a unique faith vision.

Of course, faith in Jesus Christ is no more tied to Norwegian cookies than to Shaker chairs. But if the miracle of the Incarnation teaches us anything, it is that faith in Jesus is never a disembodied principle. It cannot be abstracted from the body of believers which it animates. Without Israel and without the church, the Bible would be little more than an historical curiosity like the Egyptian Book of the Dead. It would be of interest to archeologists and historians of religion, but of no practical importance to the rest of us. Inevitably, the Body of Christ is incarnate in some culture and clothed in some cultural tradition. So the question is, how do you throw out the bathwater without losing the baby? Anybody who has ever bathed one knows that a wet baby is a slippery little eel!

It seems that St. Paul shares my concerns. I sense in his words from II Timothy some anxiety for the future of faith. Later on in that letter Paul warns Timothy to beware of a future in which people will “hold[…] the form of religion but deny[…] the power of it.” II Timothy 3:5. It is all well and good that Timothy has been instructed in the faith by his mother and grandmother. But Paul knows that this young pastor cannot possibly drive his ministry on the fumes of the prior generations’ zeal. So he urges Timothy to “rekindle the gift of God” within him. II Timothy 1:6. He admonishes him to “follow the pattern of the sound words which you have heard from me, in faith and love which are in Jesus Christ.” II Timothy 1:13. Timothy needs nothing less than the same immediacy of Jesus’ presence as Paul and the rest of the apostles knew. Without that living vine growing into each succeeding generation, the branches are dead.

So how are we to “rekindle the gift of God” within us? What would such a rekindling look like? Some religious traditions would call what Paul describes here as “re-commitment,” Others would call it “revival.” Still others refer to it as “baptism in the Holy Spirit.” One thing is certain: we cannot rekindle faith by trying to preserve or re-create the cultural/religious traditions of the past any more than building a Shaker museum can revive that once vibrant movement. Our hope lies rather in trusting the Holy Spirit to lead the church, believing that the Spirit is given to us freely and that the Spirit will “rekindle” our faith through the means of grace. Our hope is expressed in passing the baton of ministry on to a new generation of believers. Our hope is grounded in Jesus’ promise to be with his church until the end of the age. For that reason, I am confident that there always will be a church. I don’t know exactly what it will look like one hundred years after I am dead and gone. I am not sure that any congregation in it will bear the name Lutheran or that I would recognize any of the hymns it will be singing. Nonetheless, I am confident that it will be exactly the church God needs. That is all I need to know.

Here are two poems by Shaker Phoebe Ann Buckingham reflecting on the passage of time, loyalty to the faith community and a longing to grow in holiness.

January 1, 1837

I am determined to be more faithful
In this year which is now begun.
That I may gain a heavenly treasure
Which will fit me for the world to come.

January 1, 1867

Behold the New Year now has come
O may it prove a prosperous one.
May everyone that now is here
Remain to greet another year.
How many changes time does bring.
Some painful and some happy things.
Within the year that now is past
Many to us have breathed their last.
Some to a happier land have fled
Others in thorns have made their bed,
Left home and friends and all for what—
The lowest pleasures the earth has got.

Source: Website for the Shaker Heritage Society of Albany, New York. Phoebe Ann Buckingham was a member of the Watervleit Shaker Community. Like many Shakers, she kept a diary in which she wrote a number of short poems.

Habakkuk 1:1–4; 2:1–4

The prophet Habakkuk lived and preached during the Babylonian period of domination over the Southern Kingdom of Judah. We know very little about him. Though a prophet by the name of Habakkuk appears in the apocryphal book of Bel and the Dragon, it is unlikely that there is any historical or even literary connection. Moreover, the prophet’s work appears to be a compilation of materials from different periods in Israel’s history, but which share a common theme. Thus, the prophet might be more an “editorial artist” than an original preacher.

Though the notes in my study Bible identify Habakkuk’s theme as “theodicy,” or “justifying the ways of God,” I don’t believe that is really the prophet’s concern here. This is not a dissertation on “the problem of human suffering.” It is, as I said before, a passionate plea from a person of faith calling upon his God to honor the covenant promises made to Israel. The common lectionary has again done a fine hack job on this text, omitting the sections that help us place the words of Habakkuk in context. In verses 5-11 we read of how the prophet attributes to God the raising up of the “Chaldeans,” another term for the Babylonians.

Look at the nations, and see!
Be astonished! Be astounded!
For a work is being done in your days
that you would not believe if you were told.

For I am rousing the Chaldeans,
that fierce and impetuous nation,
who march through the breadth of the earth
to seize dwellings not their own.

Dread and fearsome are they;
their justice and dignity proceed from themselves.

Their horses are swifter than leopards,
more menacing than wolves at dusk;
their horses charge.
Their horsemen come from far away;
they fly like an eagle swift to devour.

They all come for violence,
with faces pressing^* forward;
they gather captives like sand.

At kings they scoff,
and of rulers they make sport.
They laugh at every fortress,
and heap up earth to take it.

Then they sweep by like the wind;
they transgress and become guilty;
their own might is their god!

Habakkuk 1:5-11. After describing the violence, cruelty and injustice of the Babylonian invaders, Habakkuk appeals to the Lord:

Are you not from of old,
O Lord my God, my Holy One?
You shall not die.
O Lord, you have marked them for judgement;
and you, O Rock, have established them for punishment.

Your eyes are too pure to behold evil,
and you cannot look on wrongdoing;
why do you look on the treacherous,
and are silent when the wicked swallow
those more righteous than they?

You have made people like the fish of the sea,
like crawling things that have no ruler.

Habakkuk 1:12-14.

God’s answer finally comes in the second chapter. “Look at the proud! Their spirit is not right in them, but the righteous live by their faith.” Habakkuk 2:4. Contrary to Habakkuk’s hopes, this time of trouble, violence and injustice is to continue for an indefinite though surely finite period. Until relief in the form of God’s salvation comes-and it will come-the just must live by faith. That is, they must continue to live justly in an unjust world whether their justice and righteousness bear fruit or not. Faithfulness, not tangible success, is required.

This is a hard word for our culture which is used to seeing conflicts resolved within the space of an hour, less the commercials. But life is not like TV. It plods from one unresolved conflict to the next. Most likely, we will not see the fulfillment of all our hopes within our lifetimes. We will likely die without ever seeing the fruits of our acts of mercy and kindness. But that does not matter. “For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay.” Habakkuk 2:3.

Psalm 37:1–9

This psalm is one of the acrostic psalms, meaning that the first word of the first strophe begins with the first letter in the Hebrew alphabet. The first word of the second strophe begins with the second letter and so on through the alphabet. In addition to assisting a new reader in learning her ABCs, this style of composition assists in memorization of the psalm. Memorization is critical in a culture where the vast majority lack reading skills and books are readily available only to priests.

The psalm reads more like a collection of wisdom proverbs, such as found in the Book of Proverbs, than a hymn or a prayer. The unifying theme is trust in God and in God’s providential rule. Throughout the psalm we find assurances that God ultimately rewards faithful behavior and punishes wickedness though, as Habakkuk also had to learn, such justice is not always executed as swiftly and clearly as we might hope. So the psalmist warns his hearers: “Do not fret because of the wicked; do not be envious of wrongdoers…” Psalm 37:1. Given the style and content of the psalm, most scholars date its composition as having taken place relatively later in Israel’s history, probably after the Babylonian Exile.

This psalm calls for patience in the face of wrongdoing and confidence in God to accomplish justice. The psalmist warns against “stewing” over the seeming success of the wicked and becoming cynical about life. Rather than obsessing over whether the wicked are properly punished, the righteous person should focus upon his own conduct, committing his way to the Lord. Vs. 5. The righteous person need not take matters of justice into his or her own hands. God, who sees all hearts and knows all circumstances, is in a much better position to determine what is actually just and how justice should be carried out.

Of course, this confidence in divine justice is easier to maintain in times of relative peace and stability where a semblance of justice has a chance of prevailing. Habakkuk, who lived in the shadow of war and societal breakdown, found it far more difficult to take the confident view expressed by the psalmist. Once again, we do well to remember that wisdom sayings such as those found in the psalm offer us a porthole view into reality which may well be true and insightful as far as it goes. Still, a porthole’s view is limited and there are other portholes through which the world must be examined if we are to arrive at a balanced understanding. Wisdom literature invites us to glimpse the world through as many portholes as possible.

2 Timothy 1:1–14

For my views on authorship of this and the other two pastoral epistles (I Timothy and Titus), see my post of Sunday, September 11^th.

This second letter addressed to Timothy from the Apostle Paul, now imprisoned at Rome, is an admonition for Timothy to stand firm against a number of false teachings that have crept into the church. The primary purpose of the letter, however, appears to be that of summoning Timothy to come and assist Paul in his imprisonment. II Timothy 4:9-13. At first blush, it appears that Timothy was a third generation Christian whose grandmother and mother were also believers. It is just as likely, though, that both mother and grandmother were converted at the same time through missionaries at Lystra. Perhaps Timothy was also baptized at that time or shortly thereafter. In any case, the letter reflects a level of intimacy between the Apostle and his fellow worker.

There is a reference here to the “laying on of hands” conferring a “gift” which Timothy is encouraged to “rekindle.” Vs. 6. Is this a reference to ordination? Or is it an aspect of the baptismal rite? There is support for either proposition, but not enough evidence to make decisive assertions. Like the other pastorals, this letter affirms the good news of salvation through grace in Jesus Christ apart from works. Vs. 9.

Timothy is encouraged to guard the good treasure that has been entrusted to him. That good treasure is “the sound teaching” Timothy has received from Paul. Clearly, the Apostle is concerned that the gospel is in danger of distortion or loss. We can see here a challenge that will confront the church in every age: How to preserve the integrity of the good news from generation to generation while at the same time addressing it to the ever changing circumstances of the world for which it is sent. Obviously, there is a risk involved whenever we seek to make Jesus known to an ever changing cultural context. The temptation is to make Jesus attractive, appealing and likable. The consequence is a portrait of Jesus created in our own image and likeness, a Jesus that fits nicely into our societal routine, but never gets in the way, never challenges us or calls us to repentance. In short, we run the risk of idolatry.

But there is also danger in trying to preserve the proclamation of Jesus by enshrining him in unbending theological orthodoxy or “timeless” liturgical practices. Sometimes heresy takes the form of correct expressions of the truth that have been held onto for too long. The words may not change, but their meanings do. The language of our faith can easily get hijacked, twisted around and used to express all manner of false and misleading notions if we are not vigilant about reexamining and reinterpreting it faithfully to each age. For example, scholars have noted that the word “faith” as used in this letter to Timothy often refers to a body of teaching rather than simple trust in God’s promises as used by Paul in letters such as Romans and Galatians. Whether Paul in his later years saw the need to expand his working definition of the term “faith” to meet the needs and concerns of the church or whether a disciple of Paul writing in Paul’s name expanded on the term, the same point is illustrated. The church’s teaching must be as flexible as the culture to which it speaks while remaining faithfully anchored in the apostolic witness to Jesus.

Luke 17:5–10

The disciples got it half right. When you need faith, Jesus is where you go. Their problem is that they did not understand faith. They assumed that faith is like a muscle; something you are born with and need to develop. They were looking for a spiritual exercise regimen (or more likely a shot of faith enhancing steroids) to improve their inborn faith. But faith is not a virtue or a human quality with which we are born or can produce in ourselves. It is a gift. As such, it is never a matter of “more or less.” It is like being pregnant. You are or are not. The same is true for faith. You have it or you don’t. Furthermore, if you have it, that is only because the Holy Spirit has given birth to it and brought it to fruition in your heart. The disciples do not need more faith. They need faith, period.

Faith is no longer faith when it becomes a work, a condition we need to satisfy before God will accept us. The worst advice you can give someone plagued by doubt is to say, “Just have faith.” That is like telling a starving child in Somalia, “You really should eat more!” The good news about Jesus is not that our faith saves us, but that God’s faithfulness saves faithless people like us. When that word is proclaimed in its fullness, faith follows. Strange as it may seem, faith begins at just the point where we realize we don’t have it and cannot ever hope to generate it on our own.

The parable about the servants is simply the flip side of faith. Recognizing that faith is a gift and that whatever is done from faith is finally God’s own work removes all grounds for “boasting,” as Saint Paul would say. Romans 3:27-29. For Luke, faith is never merely conceptual. John the Baptist made clear in his preaching that repentance involved bread and butter compassion, such as sharing food and clothing with neighbors in need, dealing honestly and fairly in a culture of greed and exploitation. Luke 3:10-14. Discipleship described in Jesus’ Sermon on the Plain is the shape of faith. Yet precisely because faith is a gift, the “fruits” of repentance and the “works” of faith are not the works of the disciple. They are solely the works of the Holy Spirit and, as such, they do not earn the disciple any right to praise or recognition. The most that can ever be said of a disciple is that, through the work of the Holy Spirit, s/he has become what God the Father created him or her to be from the beginning.

This lesson is a needed corrective for a culture obsessed with self-esteem. Don’t misunderstand me. I am not suggesting that we ought to be self-haters or become obsessed with our unworthiness. I do believe, nonetheless, that there is just as great a danger in becoming overly obsessed with having our accomplishments valued and recognized. I wonder, when did it become mandatory that everyone be “special”? When did we decide that “average” is not good enough? When did we get this idea that we are supposed to “amount to something,” and that the something to which we must amount is necessarily a cut above everyone else: a high GPA, prestigious college, six figure salary, seven figure home and children who achieve even higher in these categories? When did it become necessary to celebrate graduation from middle school, grade school and even kindergarten? This need to succeed and, more than that, have our success recognized starts to smell a lot like the religion of salvation by good works against which Paul and Martin Luther preached. It is a secularized version of “works righteousness” focused on proving my self-worth to myself alone. Whether religious or secular, a life turned in upon itself leads just as surely to emptiness and despair.

Luke’s gospel would have us know that there is no reward in seeking self-esteem through recognition-whether it be through rigorous religious observance or social/financial success. God does not value either sort of achievement. Instead, God values trust in his promises, faithful obedience to his reign and love for the neighbor. These practices might not win you any recognition, but that does not matter. Disciples know that they are not entitled to recognition anyway. They discover instead the joy and freedom of living life without the need for recognition from any quarter.

Sunday, September 18, 2016

September 12, 2016UncategorizedAmos, Bible, Book of Acts, Church, David, faith, gospel, Holy Spirit, idolatry, justice, Lectionary, Luke, mammon, peace, Persecution, poverty, Religion, Saint Paul, Sunday Lessons, theologyrevolsen

Eighteenth Sunday after Pentecost

Amos 8:4–7
Psalm 113
1 Timothy 2:1–7
Luke 16:1–13

Prayer of the Day: God among us, we gather in the name of your Son to learn love for one another. Keep our feet from evil paths. Turn our minds to your wisdom and our hearts to the grace revealed in your Son, Jesus Christ, our Savior and Lord.

“You cannot serve God and mammon.” Luke 16:13

Most of us do just that. If we are not laboring to pay off mortgages, car loans and credit card debt we are striving to improve our standards of living in pursuit of a better life. As I have often pointed out, our economy is driven by the desire for increased wealth. In his book, The Wealth of Nations, philosopher/economist Adam Smith argued for a global free market economy based on the premise that the human tendency to pursue one’s own self-interest leads invariably to greater prosperity and economic growth for all. That may be so. I leave to economists the job of hashing out the validity of Smith’s assertions. I am more interested in the moral dimensions of his philosophy.

The concern of both Jesus and Amos is the effect self-interested pursuit of wealth has on the soul. Amos points out to the people of Israel how their pursuit of wealth has hardened their hearts toward the poor of the land and led them to abandon the terms of the covenant with their God. Only grudgingly do they cease from their commercial activity on the Sabbath. Amos 8:5. In blatant disregard of God’s command to leave the gleanings of the harvest for the poor, the commercial class is eager to “sell the refuse of the wheat.” Human beings are reduced to units of labor that can be bought and sold like commodities. Amos 8:6. The self-interested pursuit of wealth has made Israel “rich in things but poor in soul,” as the hymn says. Jesus therefore speaks a stark and unwelcome truth to societies like that of 8^th Century B.C.E. Israel and 21^st Century C.E. America that make pursuit of wealth the driving cultural force: “You cannot serve God and mammon.”

I believe that we in the church of Jesus Christ need to have some honest conversations about money, possessions and wealth and how they are shaping our priorities and the decisions we make about the way we live our lives. The early church had no compunctions about addressing the dangers of wealth and the inappropriate use of money. The story of Ananias and Sapphira makes the point very graphically. Luke tells us in the Book of Acts that “the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common.” Acts 4:32. He goes on to tell of how Barnabas sold a field which belonged to him and gave the full amount of the proceeds to the Apostles for the benefit of the church. Acts 4:36. But when Ananias and his wife, Sapphira, sold their land, they brought only a portion of the proceeds to the Apostles, representing that they had, like Barnabas, made an offering of the whole. When the Apostle Peter confronted them with their dishonesty, they were both stricken dead. I urge you to read the entire story in Acts 5:1-11. You won’t ever hear it from the lectionary. The message is clear. Greed kills. Self-interested pursuit of wealth does not lead to a better life. More is not better when it comes to money.

I am not suggesting that the early church was a communist utopia. The members of the church clearly had possessions and I suspect that some had more than others. But they all understood that possession is not the same as ownership. They all understood that “the earth is the Lord’s and the fullness thereof.” Psalm 24.1. What we possess is held in trust for the God who calls us to love our neighbor and care for creation. We came into the world with only our birthday suits and we will leave it with less than that. How we spend each penny in between is a matter of life and death. The question is not whether you have money or how much you have. The question is whether you are spending it, much or little, to invest in the things that are eternal, the things that matter to God, or whether you are simply enriching yourself in a vain effort to find happiness, security and a measure of fulfillment. Do you think of the money in your wallet, checking account or IRA as yours? Or is it a loan given you by the Lord to do God’s work in the world?

We mainline, middle class, ever white and ever polite progressive protestants are a little embarrassed by the outbreak of God’s wrath against Ananias and Sapphira. Yet perhaps the Lord’s swift action there was a kind of mercy. This couple did not live long enough to develop the stress conditions leading to heart attack, stroke and addiction so common among people caught up in the pursuit of the elusive American Dream. They did not live to discover how useless money is when you are standing over the casket of a loved one or how easily the love of money leads you to cross lines that you will regret for the rest of your life. Greed usually kills us gradually, awakening in our hearts a thirst that can never be satisfied, hardening our hearts against our neighbors and filling us with suspicion against our dear ones we suspect of scheming to get hold of our wealth. Mammon is a cruel and jealous master.

We need to recognize and name the false god, mammon. We need to shine the light of truth on the dangers of an unsustainable, greed driven economy that is increasingly dehumanizing.us and poisoning our planet. Jesus calls us to a way of living that is radically different from the self-interested pursuit of wealth. He calls us to learn, as the birds of the air and the lilies of the field already know, that all we need and more comes from the hand of a generous God. Disciples of Jesus know that the world is not a shrinking pie and that we don’t need to be obsessed with getting and keeping our piece. God has no interest in getting from us a share of what is ours. God wants us. When we finally figure out that, because we belong to God and everything we possess belongs to God, we have all we need, then we can start truly living.

Here’s poem by William Wordsworth about life wasted in “getting and spending.”

The World is Too Much with Us.

The world is too much with us; late and soon,
Getting and spending, we lay waste our powers;—
Little we see in Nature that is ours;
We have given our hearts away, a sordid boon!
This Sea that bares her bosom to the moon;
The winds that will be howling at all hours,
And are up-gathered now like sleeping flowers;
For this, for everything, we are out of tune;
It moves us not. Great God! I’d rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathèd horn.

Source: William Wordsworth: Selected Poems (c. 2004 by Penguin Books). This poem is in the public domain. William Wordsworth (1770-1850) was born in Cockermouth, Cumberland in England. He made his debut as a writer in 1787 publishing a sonnet in The European Magazine. In the same year he began attending St John’s College, Cambridge. There he received his BA degree. Wordsworth traveled widely throughout Europe and was particularly drawn to places of natural beauty. Though an ardent supporter of the French Revolution, he was first and foremost a poet drawing his inspiration chiefly from the natural world. Wordsworth was Britain’s Poet Laureate from 1843 until his death. You can read more about William Wordsworth at the Poetry Foundation website and sample more of his poetry.

Amos 8:4–7

Amos was a prophet from the Southern Kingdom of Judah, but the preaching we have from him comes to us from his ministry in the Northern Kingdom of Israel. After the death of King Solomon, the small empire King David had built split into two separate nations. Judah, consisting of the tribes of Benjamin and Judah, continued under the reign of the house of David until its final destruction by Babylon in 587 B.C.E. Israel, consisting of the remaining ten tribes, was less politically stable. It was ruled by a succession of royal families succeeding one another through violent coups. The Kingdom of Israel was destroyed by the Assyrians in 723 B.C.E. Amos came on the scene during the long and prosperous reign of Jeroboam II beginning in about 782 B.C.E. Little is known about Amos. He describes himself as “a herdsman and dresser of sycamore trees,” which could mean that he was a wealthy land owner or that he was merely a servant on someone else’s estate. Amos 7:14. In any event, Amos makes it clear that he has no prophetic credentials other than his call from the Lord to preach, not to his own people of Judah, but to the Northern Kingdom of Israel. Amos 7:15. By this point, the struggle in Israel between the worship of Yahweh and the cult of the Ba’als was all but over. A decisive death blow had been struck against the priesthood and temple of Ba’al by King Jehu two generations before. After taking power through a bloody revolution, Jehu killed Queen Jezebel, the widow of King Ahab and the chief patron of Ba’al. He then extinguished the entire line of Ahab. By the time Jeroboam II took the throne, worship of the Lord had become the religion of the Northern Kingdom once again. Peace, prosperity and religious revival seemed to demonstrate God’s pleasure with Israel.

But that is not the way Amos saw it. Peace and prosperity had come at a terrible price. The new commercial economy that brought so much prosperity to the commercial classes in the urban areas led to oppression and impoverishment for the rural masses. Property that under Israelite tribal law was held in perpetuity by family clans was now open for purchase or seizure. Statutes limiting the power of creditors over debtors were disregarded. The “safety net” for the poor consisting of “gleaning rights” was likewise ignored by farming interests that routinely soled “the sweepings of the wheat.” Amos 8:6.

Amos criticized the religion of Israel as empty, false and hypocritical. Religious observances, however faithfully performed and liturgically correct, are worthless unless accompanied by justice and compassion. Speaking on behalf of the Lord, Amos has this to say concerning the worship of Israel:

I hate, I despise your festivals,
and I take no delight in your solemn assemblies.
Even though you offer me your burnt-offerings and grain-offerings,
I will not accept them;
and the offerings of well-being of your fatted animals
I will not look upon.
Take away from me the noise of your songs;
I will not listen to the melody of your harps.
But let justice roll down like waters,
and righteousness like an ever-flowing stream.

Amos 6:21-24. Not surprisingly, Amos’ preaching came to the attention of the Israelite authorities. Amaziah, the high priest of Bethel, informed King Jeroboam about Amos’ preaching, saying to him “the land is not able to bear all his words.” Amos 7:10. Shortly thereafter, Amaziah ordered Amos to return to Judah and never again preach at Israel’s sanctuary at Bethel. Amos 7:12-13.

What application does this have today? I dealt with one societal issue in my opening remarks, but find it necessary to repeat the point I made last week with respect to application of biblical texts to the contemporary scene. Amos is not speaking to the world at large on the basis of human rights, natural law or some universally recognized concept of justice. He is speaking specifically to Israel as God’s covenant people convicting her of violating the terms of her covenant obligations. That is precisely why we cannot go marching up to Wall Street quoting Amos and insisting that Wall Street has broken the covenant. Wall Street would quite understandably reply, “What covenant?” Neither AIG, nor Bank of America nor J.P. Morgan Chase is God’s chosen people. The United States is not God’s people. The words of Amos are thus directed toward Israel and, through its baptismal covenant in Jesus Christ, to the church.

That said, there are obviously both Jews and Christians who live in the United States, have obligations to the United States and owe loyalties to the United States. So what happens in the United States cannot be a matter of indifference. Disciples of Jesus are called upon specifically not to conform to the surrounding culture, but to be transformed by the renewal of their minds that they may prove what is the will of God, what is good and acceptable and perfect. Romans 12:2. That means it is not our aim to transform society or “change the world” or “make a difference.” Our call is to live faithfully and counter-culturally as the Body of Christ in whatever context we find ourselves. That, of course, might very well turn out to be transformative bringing about significant change that makes an important difference. But whether faithfulness to Jesus does or does not bring about change or the change we hope for and expect is not our concern.

Psalm 113

This psalm is remarkable in its juxtaposition of God’s overwhelming power and transcendence against God’s intimate concern for the “weak,” the “poor” and the “childless.” Verses 4-6 glorify Israel’s God as sovereign over nature and history, exalted over the nations and even far above the heavens. Yet the greatness and magnitude of God are manifested not chiefly in his transcendence, but in his imminence, and particularly in his concern for the lowly. God is glorified in the exaltation of the weak, the salvation of the helpless and the deliverance of the childless from the curse of barrenness. God’s special concern with the weak and the powerless is grounded in Israel’s experience of God’s salvation in the Exodus and is reflected throughout the Hebrew Scriptures. God’s compassion for the childless woman echoes the experiences of numerous women of the Hebrew Bible, including Sarah, Rebecca and Hannah to mention a few. This theme is given expression in Luke’s gospel through Elizabeth, the aged and barren wife of Zechariah to whom John the Baptist was born.

This psalm is the first of a collection (Psalm 113, 114, 115, 116, 117, 118) labeled “Hallel.” These psalms are essentially expressions of thanksgiving and joy for divine redemption. In later Jewish liturgical practice they were sung for feasts of pilgrimage at Passover, Weeks, Tabernacles, New Moon and the Dedication of the Temple. It is nearly impossible to determine the original setting of Psalm 113 or its original connection, if any, to the other Hallel psalms. The archaic Hebrew expressions found throughout the hymn suggest that it may have ancient roots in the monarchical period of Israel’s history prior to the Babylonian Exile.

1 Timothy 2:1–7

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings should be made for everyone…” So begins the lesson. Just as Jesus is the mediator between God and humanity, so the church is the mediator between Christ and the world. When you think about it, the chief social function of bodies is mediation. What do I mean when I say, “I know Janet”? Most likely it means that, among other things, I can recognize her face, describe her features and identify body language unique to her. I must qualify this with the word “likely” because the digital age has made it possible for relationships to develop on line without the parties thereto ever meeting face to face. I have a few of those relationships myself. Yet even for these people I have developed mental “pictures.” I know full well that these people probably do not look anything at all like my mental pictures of them. Still, I cannot help myself. I think this involuntary imaginative reflex of mine just goes to show how impossible it is to conceive a disembodied person. That is also why the church confesses “the resurrection of the body” and not the immortality of the soul. Bodies with eyes, ears, noses and mouths are the way persons engage one another. That is why the Word became flesh.

So the Body of Christ mediates God to the world just as Jesus’ bodily presence mediates God to the Church. Precisely because God “desires everyone to be saved and to come to the knowledge of the truth” (I Timothy 2:4), the church is to pray for all people without exception. Accordingly, the Kyrie begins with the words, “For the peace of the whole world, for the well being of the church of God and for all people, let us pray to the Lord” (emphasis supplied). Just as the focus of prayer is not confined to those within the church alone, it is not withheld from any nation, tribe or clan even if some of these folks are considered enemies of our own nation or even the church. Thus, prayer is to be made for “kings and all who are in high positions.” Note well that the first century authorities were not particularly well disposed toward the church. To the contrary, they were suspicious of the church and prone to hinder its mission-and that was on good days. Persecution of the church, though not systematic or wide spread at this point, was not infrequent. Nevertheless, Paul understands that however flawed and corrupt government might be, it makes possible the living of a “quiet and peaceable life in all godliness and dignity.” I Timothy 2:2.

All of this is consistent with Paul’s teaching in Romans 13 where he writes: “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. Therefore one must be subject, not only because of wrath but also because of conscience. For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. Pay to all what is due to them—taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.” Romans 13:1-7. I hasten to add, however, that I think protestants and Lutherans in particular have loaded far too much freight on these verses. The terms “instituted” and “appointed” appear to suggest that God has ordained whatever government happens to be in power and that, therefore, disobedience to government constitutes rebellion against God. But that does not follow.

The Greek words used in Romans for “instituted” and “appointed” actually mean more to “order,” “direct” or “arrange.” Thus, God did not ordain the Roman Empire, but God does order, arrange and direct it to do God’s bidding and accomplish God’s purposes. In the same way, God directed Assyria and Babylonia to bring about his judgment upon Israel and arranged for Persia under Cyrus to enable Israel’s return from exile. To say that God makes use of governments (without their knowledge or approval) is quite different from saying that the structures of power that exist were ordained by God and therefore cannot be resisted. Paul’s point, therefore, is not that obedience to government is obedience to God, but that faithful disciples who conduct themselves righteously need not fear the authorities. They are God’s tools whether they want to be such or not. Even if they act unjustly and persecute the people of God, God can be trusted to turn even this conduct to his own good purposes. Consequently, no argument can be made here to support the proposition that God wills for there to be nation states, governments or empires. Neither can this verse bear the weight of that uniquely Lutheran concoction, “The Two Kingdom’s Doctrine.” But don’t get me started on that.

Verse 5 contains what appears to be a fragment of early Christian creedal teaching:

⁵For there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
⁶ who gave himself a ransom for all.

The term “mediator” is not used anywhere else by Paul in this or any of his writings. Yet if this is indeed a citation to some other fragment of church teaching, it is hardly surprising that it differs from Paul’s own way of expressing the faith in linguistics and vocabulary. Paul seems to be citing this saying in support of his appeal for prayer directed to all people and reflecting God’s desire that “all people be saved and come to the knowledge of the truth.” I Timothy 2:4. One God-One Mediator-One ransom for all.

Luke 16:1–13

This parable has famously (or infamously) been labeled the “Dishonest Steward.” I am not convinced that this fellow in Jesus’ story was dishonest. The parable begins with a “rich man” who had a steward. According to most commentaries, the “rich man” was an absentee landlord letting out his property to tenant farmers. The “steward” was a “property manager” in charge of supervising the tenants and selling the landlord’s share of the produce. Such arrangements were apparently common in first century Galilee. See Marshall, I. Howard, The Gospel of Luke: A Commentary on the Greek Text, The New International Greek Testament Commentary (c. 1978 Paternoster Press, Ltd.) p. 617 citing Grundmann, W. Das Evangelien nach Lukas (Theologischer Handkommentar zum NT, Berlin 1966) p. 317. The charges brought against the steward involved waste and mismanagement. Such conduct surely evidences carelessness or incompetence, but it does not imply dishonesty. Moreover, we cannot even be sure these charges are true. The allegations of misfeasance against the steward came from third parties that are not even identified and we never hear that the steward was even given a fair opportunity to contest them. In today’s corporate world, heads must roll when mistakes are made and they are often not the heads of those actually responsible. That could well have been the case here.

The steward finds himself in an untenable position. In our culture of unemployment benefits, disability payments and the like, we might be tempted to roll our eyes a bit when the steward reflects: “What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg.” Luke 16:3. This is no laughing matter, however. Day laborers were paid a mere denarius per day in Galilee. SeeMatthew 20:1-16. The work was brutally difficult, dangerous and not always available. Ibid. Begging was also difficult work and paid a good deal less than labor. Either profession would have been the death sentence for a man of delicate physical constitution.

So here is where the story gets interesting. The steward calls in his master’s debtors and reduces their bills. On the face of it, this appears to be dishonest and it might well be. But if that is the case, why would the master praise his erstwhile steward for defrauding him? That makes no sense. Of course, Jesus’ parables sometimes are counter intuitive. Only last week Jesus told the parable of a shepherd who left 99 sheep alone and unprotected in the wilderness to go searching for one lost lamb. But that was to show how God’s valuation of those persons we have written off is entirely different than our own shallow cost/benefit analysis. There was a point to the implausibility of the parable. It does not seem to me that there is any such literary purpose for the master’s improbable response to getting fleeced by a disgruntled employee.

The most plausible explanation I have found was given by two commentators who suggest that the amount of each debt written off by the steward was his own commission for collecting the debt, not money that was owed the master. Findlay, J.A., Luke, The Abingdon Bible Commentary (c. 1929 Nashville/New York) p. 1049; Fitzmyer, J.A. Essays on the Semitic Background of the New Testament, (c. 1971, London) pp. 161-184 cited in Marshall, I. Howard, The Gospel of Luke: A Commentary on the Greek Text, The New International Greek Testament Commentary (c. 1978 Paternoster Press, Ltd.) p. 615. If that is in fact what happened, the master would have no cause to complain and might indeed admire the shrewdness of his former steward for using his last commission to create a “golden parachute” for himself.

In either case, Jesus commends this fellow because he understands that he is now in a position where his money will be of very limited use to him. What he needs now more than anything else is friends. He recognizes that his future does not lie with his master or any of the master’s rich friends who no doubt know of his dismissal and are unlikely to hire him to a position of responsibility. Any future he has is with his master’s debtors, the folks he was accustomed to exploiting. For him, the “great reversal” that Mary sings about in the Magnificat is unfolding in his own life. The rich, of which he used to be one, have been cast down. The future belongs to the hungry soon to be filled. This fellow understands that the future belongs to them and that he had better make sure he is among them. To that end, he employs his last commission. He does exactly what the rich young ruler should have done in Luke 18:18-30.

Sunday, September 11, 2016

September 5, 2016UncategorizedBabylonian Exile, Bible, Covenant, discipleship, Exodus, faith, gospel, justice, Lectionary, Luke, peace, prayer, Psalms, Religion, Saint Paul, sin, sinfulness, sinner, Sunday Lessons, The Book of Exodus, theologyrevolsen

Seventeenth Sunday after Pentecost

Exodus 32:7–14
Psalm 51:1–10
1 Timothy 1:12–17
Luke 15:1–10

Prayer of the Day: O God, overflowing with mercy and compassion, you lead back to yourself all those who go astray. Preserve your people in your loving care, that we may reject whatever is contrary to you and may follow all things that sustain our life in your Son, Jesus Christ, our Savior and Lord.

“Now the tax collectors and sinners were all drawing near to him.” Luke 15:1.

The Oxford English Dictionary defines the word “sinner” as “a person who transgresses against divine law by committing an immoral act or acts.” The Greek word “hamartolos” used in the New Testament is somewhat broader. It means simply “to miss the mark.” Hamartolos does not necessarily carry the inference of immorality that is central to the meaning of the English word “sin.” As employed in Jesus’ day, a sinner is someone cut off from Israel’s covenant with God. To sin is to break the covenant, to fail in living up to the terms under which Israel is called to order her existence. Thus, gentiles were considered sinners by definition simply because they are outside the covenant. Galatians 2:15. We also need to understand that the designation “sinner” was a judgment passed by the community upon certain individuals and groups. Tax collectors, prostitutes, people whose professions necessitated their coming into contact with unclean animals or dead bodies and women married to gentiles were all lumped into that broad category “sinner.”

The problem Jesus addresses here is communal hypocrisy. In any community of people, the dominant majority usually decides what is “sinful” and that is inherently dangerous. We are all far better at spotting the sins of others than our own and we have a remarkable ability to excuse, justify or explain away behavior on our own behalf that does not comport with Jesus’ teachings. Thus, we can easily vilify terrorists, pedophiles and death row inmates. After all, their sins are transgressions most of us would never imagine committing. But just last Sunday Jesus told us, “none of you can become my disciple if you do not give up all your possessions.” Luke 14:33. It seems to me that all of us with houses, cars, bank accounts and IRAs have some explaining to do. Is our attachment to wealth and our ambition to increase it somehow not quite as sinful as the sins of those sinners we love to hate? Perhaps so from the standpoint of American middle class morality, but God uses a different measuring stick. By God’s measure all are sinners, all are cut off, all are lost. But that is only half the story and not even the better half. God loves sinners-all of them. Both sinners who know they are sinners and those who imagine that they are not. They are all precious in God’s sight. The question, then, is what sort of sinner are you?

To be sure, the scriptures speak of the last judgment, a time when sin will be judged, a time when the wheat will be separated from the tares. But we misunderstand all of that if we imagine that judgment consists in separating sinners from non-sinners, the theologically correct from the theologically heretical, the not-so-terrible sinners like us from the Hitlers, Osama Bin ladens and the Dylann Roofs. The removal of evil from the world is much more like removing a malignant tumor from the brain stem than it is amputating an infected limb. That is why God alone can be trusted with performing such delicate surgery. Our efforts to judge between good and evil inevitably destroy healthy tissue and leave behind the seeds of greater evil to come. There is a reason why God warned Adam and Eve to stay clear of the tree of the knowledge of good and evil.

Disciples of Jesus do not worship a god bent on purifying creation by beating it into submission, ripping out those persons who reject his reign and imposing his will by way of coercion. Instead, we worship the God whose painstakingly slow way of reconciliation draws each rebellious particle of the universe into the fabric of a new heaven and a new earth. The kingdom cannot come until the last missing coin is found and last lost sheep is gathered into the fold. There can be no new creation until every hardened heart is softened and every last murdered, ignored, bullied, rejected, imprisoned, executed, excoriated and anonymous person ever born is redeemed and returned to his or her Creator. That’s a long, slow process. But thankfully, God has all eternity to work with. Here’s a poem by Richard Michelson that I think captures the magnitude of God’s mission to find and redeem the lost.

Counting to Six Million
I.
Sleep faster, my son says. He’s poking
at my eyelids, pulling at the pillows, the helicopter
hum of anticipation rising in his throat as I reach out
and spin him onto the bed. I want to set my heels
once more in the soft underbelly of his childhood,

airlift him from danger, from disease, from all his fears,
which are maybe not even his fears at all, but only mine.
Yet now as he hovers above me, my body splayed out
like my father’s before me, my every breath is less a prayer
than a love letter torn open in desperation.

II.
Remember, I say, when we counted to six million,
a visualization of tragedy, one half hour a day
for two years, and that, for the tribe only; it would take
another whole year for the gypsies, the Catholics, the gays,
the foreigners, the Negroes, the artists, the philosophers, etc.

You were barely six at the time, your mother wondering
what the hell I was thinking, and even now I can’t fathom
why I didn’t just hold you close—
It would have taken only a moment—
And say whatever it was that I really wanted to say.

III.
I’m watching Batman reruns when the telephone rings.
Holy Charoset, I yell at the kitchen wall, call back later.
Maybe I threw some raisins, I don’t remember.
We’re already married, your mother and I,
but at the time, don’t ask, I was living alone.

And so I’m laughing, mostly from boredom, but still, laughing,
while my father lay dying, gasping for breath in some dirty gutter,
gunned down for a half-empty briefcase, a gefilte fish sandwich,
and a New York Post which the next day would have
his picture on the twenty-eighth page; one more dead Jew.

IV.
You burst into the room, fifth grade facts burning your tongue
like Moses’ coal. 100 people die every minute, you tell me
as I turn down the TV; and then, gleefully: 50 since I’ve been
in this room, and now 75 and now . . . O my little census bureau,
my prince of darkness, my prophet of numbers, riddle me this:

how many grains of sand before you can call it a desert?
And where were you the day Kennedy was shot? CNN, interrupting,
asks. My grandmother clicks her tongue like she’s chopping onion
in the old country. Poor boy, she says, pointing.
And there’s John-John again, waving that little flag, still saluting.

V.
And who will remember my father when I am gone? And
how many have died since his death? And what’s one more.
or one less. And what do I know of my father’s father?
I’m waiting outside, engine humming, as my son,
eighteen, registers. And now he’s shouting,

running towards me, arms pumping above his head.
He’s Moses the moment before spying the golden calf.
He’s his great grandfather crawling underground to freedom.
He’s my father flying medical supplies, surviving the crash.
My mother must have held him close. You’re home, she cries, safe.

VI.
Vietnam, I say, or Sarajevo. Afghanistan, my son answers, or Iraq.
My father would have said Germany. He could have said Japan.
Nobody says anonymously. Nobody says Gotham.
Korea, my cousin says, or Kosovo. My great grandfather
says South Africa. His great grandfather says Spain.

Somebody says Egypt now; somebody, Egypt then.
Nobody says suddenly. Nobody says Brooklyn. I’m counting
myself to sleep, when my wife hears a sound at the door. Careful,
she whispers. We’re alone, in an empty house; my every breath
reminding me I’m older than my father, on the day of his death.

VII.
There are more people breathing this very moment, my son insists,
than have ever died. He’s home from college, so I don’t double-check.
He’s driven a long way to surprise me on my birthday. Are you sure
you can’t stay, I ask, holding him close. He looks full of hope;
a woman I’ve never seen before at his side. Welcome home,

I tell my wife. She’s just turned twenty-four. I’m childless,
fatherless. It’s the day of the funeral; Nineteen years until
the twin towers. Three thousand since Moses murdered
the overseer. But that’s not what I’m thinking. One, two, three,
she says, guiding me inside. How could we not fall back in love?

Source: Battles & Lullabies. (c. 2006 by Richard Michelson, pub. by University of Illinois Press). Richard Michelson was born in Brooklyn, New York in 1953. His books of poetry include More Money than God, Battles & Lullabies and Tap Dancing for Relatives. His poetry has appeared in the Norton Introduction to Poetry and Beyond Lament: Poets of the World Bearing Witness to the Holocaust. He was poet laureate of Northampton, Massachusetts and the recipient of a 2016 Massachusetts Cultural Council Fellowship. You can read more about Richard Michelson and sample more of his poetry at the Poetry Foundation Website.

Exodus 32:7–14

This story is strategically placed after the revelation of the Torah to Moses. It prefigures the religious and cultural struggle Israel will encounter in the land of Canaan. The religion of the “Ba’als” was imbedded in the agricultural practices Israel would need to adopt in order to thrive in the Fertile Crescent. In a world where the science of agriculture was inseparably bound up with the religion of fertility, it was not possible for Israel simply to pick up Canaanite techniques while leaving Canaanite religion behind. The struggle between Elijah and the wicked King Ahab reflects the prophetic argument that Israel’s God was as much Lord of agriculture as he clearly was Lord of Israel’s Exodus. See I Kings 17-18.

Indications are that this story reached its final written form in the later stages of the development of the Book of Exodus. The motif of sin and forgiveness runs throughout chapters 32-34 forming the compositional unit for which our lesson is the opening scene. See Childs, Brevard S., The Book of Exodus, A Critical Theological Commentary, The Old Testament Library, (c. 1964,Westminster Press) p. 557-558. Accordingly, this story speaks also in a powerful way to the circumstances of the exiled Jews in Babylon. They, too, found themselves in a wilderness of sorts. Like the Israelites journeying in the wilderness between Egypt and Canaan, the exiles living in Babylon following Jerusalem’s destruction in 587 B.C.E. were a vulnerable minority living in a hostile cultural environment as forbidding as the desert wilderness. The temptation to abandon the faith that seemed to have failed them was strong and the pressure to conform to Babylonian religion and culture considerable. The story of the golden calf served to illustrate for the exiles the nature of this temptation and to lay out for them the consequences of surrendering to it. Not one inch of God’s reign must be surrendered to the gods of Babylon. Like the Israelites of the wilderness wanderings, the exiles were in a posture of waiting upon their God to act. No doubt God’s faithful leading of Israel through the wilderness of Sinai to Canaan provided much of the inspiration for Second Isaiah’s poetic depiction of Israel’s way of return from Babylon to her homeland. See, e.g., Isaiah 43:16-21; Isaiah 48:20-21; Isaiah 49:8-13; Isaiah 51:9-11.

The story of the golden calf is cited twice in the New Testament. In his first letter to the Corinthians, Paul uses the golden calf story, along with several other wilderness wandering episodes, to make the point that many of the ancient Israelites proved unfaithful in spite of their participation in the baptism of the Exodus and the communal eating of the manna from the hand of God. So also, Paul warns, believers in Jesus, that though baptized and actively partaking in the Eucharist, they must not imagine that their unrighteous conduct is immune from God’s judgment. Like Israel in the wilderness, the church journeys through a hostile environment laden with temptations. Just as God’s judgment and discipline brought Israel back to repentance and faith, so the scriptural accounts of these acts serve as a salutary warning to disciples of Jesus to resist temptation and remain faithful. See I Corinthians 10:1-31.

The second citation occurs in Stephen’s speech before the high priest in Jerusalem. Stephen recounts the story of the golden calf (Acts 7:39-41) as yet another instance of Israel’s stubborn rejection of God’s word and Spirit culminating in the rejection of Jesus. On the whole, the speech is extremely harsh in its condemnation of Israel and it should be used cautiously in preaching for that reason. It is critical to remember, however, that Luke’s gospel and the Book of Acts which he also authored were written before the final break between Judaism and the church. Thus, Stephen is not speaking from outside Judaism at the Jews. He is speaking within Judaism as a Jew to fellow Jews. As such, Stephen stands in the shoes of Israel’s prophets whose criticisms of Israel’s faithlessness were no less severe than his. Moreover, Stephen’s ire is focused chiefly upon the Jerusalem temple establishment and not to the Jewish people as a whole. Thus, his use of the golden calf story as illustrative of Israel’s (and the church’s) tendency to abandon faith in the true God for idols of one sort or another is quite in keeping with the rest of biblical tradition.

Perhaps most significant is the intercession motif. God declares his intention to destroy Israel and Moses intercedes. We have seen echoes of this motif in Genesis where Abraham intercedes with God for Sodom. Genesis 18:16-23. We see Stephen also interceding for his executioners. Acts 7:59-60. Of course, Jesus also prays that God will forgive his tormentors. Luke 23:33-34. Such prayer, like all prayer, is possible only because of God’s covenant with Israel. Moses does not appeal to high sounding moral principles or “human rights” when pleading for Israel. God is not defined or confined by any human conception of morality. Neither do humans have any rights against God. God, however, has made promises to Abraham to give his descendants the land of Canaan, to make of him a great nation and to bless his descendants and the whole world through them. So Moses holds God to God’s word. The covenant, prayer is merely a pious wish shot into utter darkness with the faint hope that somebody out there is listening.

Psalm 51:1–10

Why stop at verse 10? I don’t know. It is one of the many unfathomable decisions made in the smoke filled room where our common lectionary was born. The very idea of severing this psalm is akin to dividing the living child as proposed by King Solomon to the women disputing their right to it. I Kings 3:16-27. Unfortunately for the church, the makers of the lectionary lacked the sensitivity and compassion of the child’s mother and so we have inherited a mutilated psalm. Nonetheless, I shall consider it in its entirety. This psalm is one of seven “penitential psalms” (the others being Psalm 6; Psalm 32; Psalm 38; Psalm 102; Psalm 130; and Psalm 143) so named byFlavius Magnus Aurelius Cassiodorus Senator, a statesman, writer and scholar of the sixth century. It can be divided into four sections: 1) An invocation raising the theme of forgiveness (1-2); 2) confession of sin (4-6); 3) plea for forgiveness (7-9); and 4) the call for renewal (10-17). As we will see, 18-19 constitute a later addition. Weiser, Artur, The Psalms, The Old Testament Library (c. 1962 by S.C.M. Press, Ltd.) pp 402-410. For a slightly different outline, see Anderson, Bernhard, W., Out of the Depths: The Psalms Speak for us Today (c. 1983 by Bernhard W. Anderson, pub. by Westminster Press) p. 95.

The title associates the psalm with King David, identifying it as a prayer the king uttered after being confronted by the prophet Nathan over his adulterous affair with Bathsheba and his subsequent murder of her husband Uriah. See II Samuel 11:1-12:24. It should be noted that the titles given to the individual psalms were affixed at a much later date, probably subsequent to the Babylonian Exile that ended around 530 B.C.E. Their purpose appears to have been to legitimate the psalms by tying them to pre-exilic scriptural figures and to officials and musicians in Solomon’s temple. In this way the returning exiles could establish the newly reconstructed temple in Jerusalem and its liturgies as true and genuine over against the rites and places of worship maintained by the Samaritans throughout the exile. Moreover, the Hebrew preposition preceding David’s name (le) can mean “by,” “for” or “to” David. Consequently, the title might say no more than that the psalm was written in honor of or in memory of David. Of course, none of this forecloses the possibility that the psalm might actually go back to David himself. The tradition that David was a musician is well attested. Skeptics point out that the psalm does not mention any of the characters involved with the Bathsheba affair or identify the psalmist’s offense, but that is hardly unusual. The psalms of lament (of which this is one) seldom identify with specificity the individual personal events giving rise to the psalmist’s prayer.

However one might resolve the authorship question, it is clear that the last two verses, 18-19, constitute a post-exilic addition to the psalm. Whereas in verse 16 the psalmist declares that God “has no delight in sacrifice,” verse 19 declares that when the walls of Jerusalem are rebuilt, “then will you delight in right sacrifices, in burnt offerings and whole burnt offerings…” This seeming contradiction is resolved if in the earlier passage the psalmist is understood not to be disparaging sacrifice generally, but merely stating that ritual sacrifice cannot take the place of heartfelt repentance from sin. Nevertheless, these verses shift away from the personal prayer of the psalmist for individual forgiveness to a corporate prayer for the restoration of Jerusalem. In so doing, they make this personal plea for forgiveness and restoration suitable as a prayer for national forgiveness and restoration. Whatever its origins and despite its various contextual settings, the psalm has a timeless appeal for all who experience genuine guilt and regret over sin. That accounts for its frequent use in our prayers, hymns and liturgy.

1 Timothy 1:12–17

The two Letters of Paul to Timothy, along with his letter to Titus, constitute the “pastoral epistles.” They are so called because they are addressed by the Apostle Paul to leaders with pastoral oversight. Back in the days when I attended seminary, it was the near unanimous opinion of New Testament Scholars that these letters were not written by Paul, but by a disciple or associate of Paul in his name years after the apostle’s death. This conclusion is based largely on significant linguistic and theological differences between the pastorals and those letters indisputably attributed to Paul (Romans, I &II Corinthians, Galatians, Philippians, I Thessalonians and Philemon). Additionally, it is thought that the high degree of church organization reflected in the pastorals could not have developed during Paul’s life time and ministry. The false teaching against which the pastoral epistles argue is believed to be post-Pauline. Finally, there are substantial differences in style and vocabulary between the pastorals and the letters of uncontested Pauline authorship. As pseudomonas authorship was commonplace in antiquity, it would not have been unusual nor would it have been deemed dishonest or deceptive for a disciple of Paul to write a letter under the name of his master.

While these arguments are formidable, it appears that scholarly consensus against Pauline authorship today is not quite as uniform as I thought. Since my seminary days (over three decades ago) two very prominent scholars have taken issue with that majority view advancing some formidable arguments favoring Pauline authorship for all three of the pastorals. Gordon D. Fee, professor of New Testament at Regent College, Vancouver, British Columbia recently published a commentary on the pastorals arguing forcefully for Pauline authorship. Similarly, Luke Timothy Johnson, Professor of New Testament at Chandler School of Theology in Atlanta, Georgia has published a commentary reaching many of the same conclusions. Without digesting their arguments in detail, they maintain that in arguing against newer heretical movements toward the end of his ministry, Paul invoked quotations from other apostolic and doctrinal sources to bolster his positions. That would account for the supposed theological differences between the pastorals and his other works. The advanced state of church hierarchy reflected in the pastorals appears only when one imbues terms such as “bishop,” “elder” and “deacon” with attributes of these offices as they existed much later in the development of the church. From the context of the pastorals alone, one cannot make a convincing case for the existence of any “advanced hierarchy.” It is evident that Paul utilized a recording secretary for his letters, even those unequivocally attributed to him. Perhaps in his later years Paul used a different secretary or gave his secretary more freedom in conveying his message. If so, that could account for the differences in language and vocabulary. In sum, the arguments against Pauline authorship are not as formidable as they appear at first blush.

In support of Pauline authorship, Fee and Johnson point out that with only two exceptions, the early church leaders all assume that the pastorals were written by Paul. Though these folks lived one or two centuries after Paul’s death, they were nevertheless eighteen centuries closer to the New Testament church than us. More significantly, for all of the differences between the uncontested Pauline letters and the pastorals, the similarities in thinking and expression are also substantial and cannot be dismissed. While I still lean toward pseudomonas authorship, I am definitely taking another look at the issue.

In the end, this controversy may well boil down an argument over degree. Pseudomonas authorship defenders readily admit that there are sections of the epistles that could well have come right from the mouth of Paul. Pauline authorship contenders recognize that, whether through the liberality of his secretary, quotation of other authorities or subsequent editing, there clearly is material in the pastorals that is linguistically, stylistically and theologically different from Paul. In either case, I believe that the pastorals are sufficiently stamped with Paul’s influence for me to refer to them as “Paul’s” without committing myself on the question of authorship.

This week’s brief lesson encapsulates Paul’s self-understanding and the significance of his ministry. His appointment by Jesus to the ministry of the gospel is founded in grace. As foremost of sinners, Paul was a prime candidate for apostleship. If his fanatical opposition to Jesus and his church can be forgiven; if even Paul the persecutor can be transformed so as to serve the gospel of Jesus Christ, what limit can there be to God’s mercy and capacity for redeeming sinners?

The formula “the saying is sure,” is characteristic of all three pastorals. See vs. 15. See also, I Timothy 3:1; I Timothy 4:9; II Timothy 2:11; Titus 3.8. It may well be a stylistic preface for introducing creedal material-early statements of church doctrine that are (or should be) recognized as beyond dispute, e.g. “Christ Jesus came into the world to save sinners.” Vs. 15. If this is the case, we may be looking at the earliest strands of DNA for the Apostles Creed in these fragments from the pastorals.

Luke 15:1–10

Once again, the occasion for the parables Jesus speaks here is a meal. Unlike last week, the meal is not eaten in the home of a leader of the Pharisees. In fact, we don’t really know where this meal is taking place. Obviously, it must be somewhere public because the Pharisees and the scribes can observe that “the tax collectors and sinners were all drawing near to him.” Vs. 1. We know that Jesus must be at a meal because they complain that he not only receives such folks, “but eats with them.” Vs. 2. That was deeply offensive because meals in first century Judaism were not simply about “grabbing a bite” as so often is the case today. They had a deeply spiritual dimension making them acts of worship. The sacrificial rites in ancient Israel were meals for the most part in which reconciliation with God and among the people was effectuated. “Sinners” in this context are not necessarily those whose sinful acts were more notorious than others. The category included people cut off from Israel because their profession put them in contact with gentiles, unclean animals, corpses or foreign money. Or they might be excluded for having had a disease rendering them unclean, such as leprosy. Then too, they might well be people whose sins were deemed beyond forgiveness. Nonetheless, Jesus welcomes them to his table and that is what gets him into trouble.

The two parables are perplexing-at least the one about the sheep. Jesus asks his hearers, “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it?” vs. 4. Well, I for one. I may be a city kid, but I know that sheep don’t do well left alone in the wilderness. I expect that this shepherd’s joy at finding his lost sheep would evaporate pretty quickly if upon his return he discovered that the rest of his flock had been attacked and scattered by a pack of wolves. But perhaps that is the point. God will never be satisfied with 99%. Even if the rest of the flock is put in jeopardy, even if rescuing the lost sheep means that the shepherd must now go in search of 99 lost sheep, so be it. The shepherd will keep on searching, keep on gathering and go on herding until he has all 100 safe and accounted for.

By contrast, I think most sensible people would say that getting 99 out of 100 sheep safely through the wilderness is a pretty good day’s work. There is always loss when it comes to shipping goods from point A to point B. So consider it a cost of doing business and write it off on your income tax return. Jesus would have us know, however, that none of his sheep are expendable. What Jesus’ opponents do not understand is that the reign of God cannot come until all the sheep are brought into the fold. By hindering Jesus’ ministry to sinners, they are hindering the coming of the kingdom of God. By shutting sinners out of the community of Israel, they are shutting the door of kingdom in their own faces as well. Perhaps we err in assuming that the tax collectors and sinners are the lost sheep and the lost coin in Jesus’ parables. After all, the sinners are drawing near to Jesus and entering into table fellowship with him. They are not lost. It is only those who turn up their nose at this messianic banquet that are lost.

Sunday, August 28th

August 22, 2016UncategorizedAbraham, Bible, Church, discipleship, faith, gospel, Holy Spirit, justice, Kingdom of God, Lectionary, Letter to the Hebrews, Luke, peace, Persecution, Psalms, Religion, Sarah, Sunday Lessons, temptation, theology, violencerevolsen

Fifteenth Sunday after Pentecost

Proverbs 25:6–7
Psalm 112
Hebrews 13:1–8, 15–16
Luke 14:1, 7–14

Prayer of the Day: O God, you resist those who are proud and give grace to those who are humble. Give us the humility of your Son, that we may embody the generosity of Jesus Christ, our Savior and Lord.

“There is nothing stronger than these two, patience and time, they will do it all.” Leo Tolstoy

These words seem strangely out of place among a people increasingly impatient with the institutions of government, with persistent economic inequality and with the intransigent reality of racism running through it all. Time, it seems, is more enemy than ally. Each new day brings another act of violence widening the fault lines in our polarized society. Every year that passes brings us further down the path of ecological ruin. At the end of each year when I fill out the annual parish parochial report for my denomination, I am forced to confront the fact that my congregation is top-heavy agewise and I wonder whether there is enough time left for us to turn around our decades’ long march toward decline. Time seems to be running out for us in so many ways. It is only natural for us to become impatient. It is only natural that we feel compelled to do something-anything.

In every age, the church has faced the temptation to wrest from God the reigns of history, to grasp at the levers of worldly political power in order to facilitate the reign of God and make history turn out right. I think that is why we are forever being drawn into our nation’s partisan disputes and why the church is too often merely a pale reflection, a microcosm of our fractured culture rather than Jesus’ alternative humanity. We fear that events are taking us in the wrong direction. We worry that we are running out of time. We want the kingdom now and we find it hard to resist the temptation to take matters into our own hands and start building that kingdom with whatever tools are at hand.

That is precisely the temptation Jesus faced in the wilderness when the devil offered him the kingdoms of the world and their glory. Let’s face it. Reconciliation is long, hard and dangerous work. It requires making yourself vulnerable to rejection, hostility and violence. It means dying without ever seeing the fruits of your labor. The hearts of people change course more like aircraft carriers than speed boats. It takes thousands of incremental pushes and thousands of miles traveled before you even notice a slight alteration in course. Most of us don’t have the patience for that kind of work, nor do we believe that there is time sufficient to waste on strategies that don’t bring immediate results. That’s where the devil’s appeal comes in. He has a faster and easier way. With enough fire power behind you, you can make people behave themselves whether they want to or not. Threats, coercion and violence can get you a kingdom more quickly and efficiently than winning hearts through relentless acts of love. Persuading your enemy can take a life time. Killing him takes but one squeeze of the trigger. Power gets instant results. No doubt about it, the kingdoms of the world have a lot of power.

Of course, there was just one catch-there always is with the devil. In order to receive all this power and glory, Jesus must worship Satan. That is the price you pay when you get impatient, cut corners and seek ways to peace, justice and redemption bypassing the slow and patient way of the cross. What you get in the end from bargaining with the devil, using his methods and following his short cuts is something less than God’s reign of love. Unlike the kingdoms of the world, God’s reign cannot be imposed-not by force of arms, not by rule of law and not by the will of the majority. Jesus is not interested in becoming yet another conquering hero riding into town on his warhorse. He isn’t interested in winning an election or vanquishing his opposition. Jesus will conquer the world by winning its trust and devotion to his way of reconciliation-or not at all.

Disciples of Jesus understand that time and patience are not abstract notions. They are embodied in the God who took six full days to create the heavens and the earth. (Even if you are inclined to take that literally, you have to admit that six days is far more time than should have been necessary for a God who is able to create simply by uttering a command.) This is the God who waited until Abraham and Sarah were in their 70s to promise them an heir-and only got around to keeping the promise when they were well into their 90s. This is the God who promised to make of Abraham and Sarah a nation of blessing and did so, but not before their descendants lived as resident aliens in the land that was supposed to be theirs for three more generations and four hundred years after that as slaves in Egypt. This is the Lord Jesus whose parting words from the Book of Revelation are “Lo, I am coming soon!” Revelation 22:20. Two millennia later his church still confesses that “he will come again to judge the living and the dead.” As the Apostle Peter puts it, “with the Lord one day is as a thousand years, and a thousand years as one day.” II Peter 3:8. While it might seem to us that the present crisis (whatever that might be) calls for God’s immediate and decisive intervention, God might take an entirely different view. Peter goes on to say that it is not God’s will for any to perish, “but that all should reach repentance.” II Peter 3:9. That might take another millennium or two or three. But God knows what God wants and God will take whatever time is required to get it. God will not be rushed.

A passage from the Letter to the Hebrews (inexplicably excised by the lectionary police from Sunday’s reading) reminds us that “Jesus Christ is the same yesterday and today and forever.” Hebrews 13:8. The Jesus who comes again in glory is not somehow different from the Jesus who spent his entire existence serving the poor, speaking truth to power and who finally died for the kingdom he proclaimed at the hands of his enemies. But through the miracle of repentance that happens among people shaped by faithful preaching, persistent sacramental practices and prayerful community, our hearts are being prepared to recognize his glory for what it is, to yearn for his coming and to live peaceably under his gentle reign. Through simple acts of hospitality, courage, faith and devotion to a kingdom yet unseen God is at work breaking the yolk of bondage, felling the walls of hostility and reconciling all things in Christ Jesus.

Here is a poem by Nikki Giovanni about small acts of faith, courage and compassion bearing much unanticipated fruit.

Rosa Parks

This is for the Pullman Porters who organized when people said
they couldn’t. And carried the Pittsburgh Courier and the Chicago
Defender to the Black Americans in the South so they would
know they were not alone. This is for the Pullman Porters who
helped Thurgood Marshall go south and come back north to fight
the fight that resulted in Brown v. Board of Education because
even though Kansas is west and even though Topeka is the birth-
place of Gwendolyn Brooks, who wrote the powerful “The
Chicago Defender Sends a Man to Little Rock,” it was the
Pullman Porters who whispered to the traveling men both
the Blues Men and the “Race” Men so that they both would
know what was going on. This is for the Pullman Porters who
smiled as if they were happy and laughed like they were tickled
when some folks were around and who silently rejoiced in 1954
when the Supreme Court announced its 9—0 decision that “sepa-
rate is inherently unequal.” This is for the Pullman Porters who
smiled and welcomed a fourteen-year-old boy onto their train in
1955. They noticed his slight limp that he tried to disguise with a
doo-wop walk; they noticed his stutter and probably understood
why his mother wanted him out of Chicago during the summer
when school was out. Fourteen-year-old Black boys with limps
and stutters are apt to try to prove themselves in dangerous ways
when mothers aren’t around to look after them. So this is for the
Pullman Porters who looked over that fourteen-year-old while
the train rolled the reverse of the Blues Highway from Chicago to
St. Louis to Memphis to Mississippi. This is for the men who kept
him safe; and if Emmett Till had been able to stay on a train all
summer he would have maybe grown a bit of a paunch, certainly
lost his hair, probably have worn bifocals and bounced his grand-
children on his knee telling them about his summer riding the
rails. But he had to get off the train. And ended up in Money,
Mississippi. And was horribly, brutally, inexcusably, and unac-
ceptably murdered. This is for the Pullman Porters who, when the
sheriff was trying to get the body secretly buried, got Emmett’s
body on the northbound train, got his body home to Chicago,
where his mother said: I want the world to see what they did
to my boy. And this is for all the mothers who cried. And this is
for all the people who said Never Again. And this is about Rosa
Parks whose feet were not so tired, it had been, after all, an ordi-
nary day, until the bus driver gave her the opportunity to make
history. This is about Mrs. Rosa Parks from Tuskegee, Alabama,
who was also the field secretary of the NAACP. This is about the
moment Rosa Parks shouldered her cross, put her worldly goods
aside, was willing to sacrifice her life, so that that young man in
Money, Mississippi, who had been so well protected by the
Pullman Porters, would not have died in vain. When Mrs. Parks
said “NO” a passionate movement was begun. No longer would
there be a reliance on the law; there was a higher law. When Mrs.
Parks brought that light of hers to expose the evil of the system,
the sun came and rested on her shoulders bringing the heat and
the light of truth. Others would follow Mrs. Parks. Four young
men in Greensboro, North Carolina, would also say No. Great
voices would be raised singing the praises of God and exhorting
us “to forgive those who trespass against us.” But it was the
Pullman Porters who safely got Emmett to his granduncle and it
was Mrs. Rosa Parks who could not stand that death. And in not
being able to stand it. She sat back down.

Source: Quilting the Black-Eyed Pea, (c. 2002 by Nikki Giovanni, pub. by HarperCollins Publishers Inc.) Nikki Giovanni is one of the best-known African-American poets who reached prominence during the late 1960s and early 1970s. Born in Knoxville, Tennessee in 1943, she moved with her parents from Knoxville to a predominantly black suburb of Cincinnati, Ohio when she was still a child. Giovanni enrolled at Fisk University, an all-black college in Nashville, Tennessee where she served as editor of the campus literary magazine. She went on to attend graduate school at the University of Pennsylvania and Columbia University in New York. Throughout the 1970s and 1980s Giovanni’s popularity as a speaker and lecturer increased. So also did her renown as poet and children’s author. She received honors from the National Council of Negro Women and the National Association of Radio and Television Announcers. You can find out more about Nikki Giovanni and read more of her poetry at the Poetry Foundation website.

Proverbs 25:6–7

The Book of Proverbs is a compilation of poetic exhortations and pithy sayings couched in Hebrew parallelism. Though attributed in its entirety to King Solomon by tradition and by the opening verse (Proverbs 1:1), material within the text is attributed to at least two other authors. See Proverbs 30:1 and Proverbs 31:1. Though it is certain that the book reached its final form in the period after the Babylonian Exile in the Sixth Century, the material upon which the author/editors drew might well be ancient indeed. I have previously expressed the view that some of these sayings might indeed date back to the time of Solomon. Nevertheless, as one would expect, they also speak to the realities of Jewish life under Babylonian, Persian and Greek rule. Though life under foreign domination was no doubt difficult on the whole, there were always opportunities in the imperial bureaucracy for bright young Jewish boys like Daniel and attractive Jewish women like Esther. These opportunities were fraught with danger, however. Monarchs are fickle and prone to paranoia and cruelty. A little success leads to advancement. Too much success breeds suspicion, distrust and fear on the part of the king, as David learned. Success within the king’s court also invites jealousy and intrigue from those passed over for promotion. Keeping a low profile is, therefore, reasonably good advice for a young person desiring a long career and a secure retirement within the royal court.

A few words about proverbial wisdom are in order. Because Israel believed that “the earth is the Lord’s,” she also believed that it was governed by moral principles clearly set forth in Torah, but also evident in the realm of nature and human relationships. This strain of wisdom tradition in the Hebrew Scriptures has often been labeled “humanistic.” The label is inaccurate and misleading, however. While Israel believed the world to be intelligible, she clearly did not believe that anything like “human reason” could arrive at an understanding of God and creation independently. Whether understanding came from observation of the natural world or through meditation on the scriptures, the ultimate source of all knowledge is God’s revelation. It is not surprising, then, that Israel saw no dichotomy between “reason” on the one hand and “revelation” on the other.

Proverbial wisdom has its limits. “Waste not, want not” was one of my mother’s favorite proverbs. That maxim proves true often enough that we teach our children the value of thrift, careful planning and the avoidance of waste. Yet we all know that people sometimes lose everything and come to abject poverty in spite of a lifetime of careful planning and responsible spending. The universe does not run like a Swiss watch dispensing appropriate rewards for wise behavior and punishment for foolishness. We cannot assume that poverty is the fruit of foolish financial management or laziness any more than we can attribute sickness to divine punishment for sin (as Job’s three friends had to learn). It is therefore best to view proverbs as portholes that give us unique perspectives on the world. Each proverb provides an enlightening, but limited view of life that is far from the full picture. It is one perspective. There are others.

For perspectives different from those set forth in Proverbs, one need not look any further than the Book of Ecclesiastes, also attributed to Solomon. For further background on this unique book, see my post of Sunday, July 31st. Suffice to say for our purposes that the “teacher” of Ecclesiastes fails to find much of any moral order in human existence concluding at last that “all is vanity.” Ecclesiastes 1:2. This gloomy outlook is poles apart from the enthusiastic testimony of Proverbs to God’s wisdom shining through every crack and crevasse of creation. Yet for a young father trapped in a refugee camp helplessly watching his family starve to death, the world probably looks exactly like the cruel and heartless place the “teacher” says it is. It all depends on which porthole you happen to be looking through and the scriptures give us many.

Psalm 112

Here we have another psalm in the wisdom tradition of Proverbs. It affirms the operation of God’s righteousness in human life rewarding all who trust in God and practice generosity, compassion and integrity. There is some truth in this bold testimony of the psalmist. In communities where these righteous virtues are held in high esteem, people whose lives exemplify them earn the love and respect of their neighbors. Their businesses flourish because everyone knows that they are honest people who honor their commitments and practice patience and leniency with their debtors.

But that is not the whole story. In cultures that value shrewdness over integrity, profit over fairness and productivity over compassion, this same righteous behavior described by the psalmist can lead to failure, suffering and persecution. Again, it all depends upon which porthole you happen to be looking through. The psalmist appears to be aware that, however blest the righteous person may be, s/he is not immune from trouble. Vs 7. Nevertheless, the righteous person does not live in fear of bad news because s/he is confident that God’s saving help will be there to see him/her through whatever the future might hold. I rather like this verse. I must say that I have spent too much of my life worrying about what might happen, i.e., what if I cannot pay for my children’s education? What if I lose my job? My health insurance? That not a single event in this parade of horrors ever materialized emphasizes the futility and wastefulness of worry. Moreover, even if one or more of these things had occurred, it would not have been any less burdensome for my having worried about it in advance! I recall someone defining worry as our taking on responsibility God never intended for us to have. That is what breeds fearful living.

It is impossible to date this psalm with any certainty. Though some scholars are prone to regard it as having been composed after the Babylonian Exile given its wisdom emphasis, I am skeptical of such reasoning. As noted above, I believe that the wisdom material may well have roots in traditions dating back to the Judean/Israelite monarchies. Whatever conclusions one might reach concerning the age of the psalm, it seems clear that it is related to the previous psalm, Psalm 111. Whereas Psalm 111 praises the goodness of God, Psalm 112 testifies to the blessedness of people who trust this good God. The formal similarities between the two psalms are striking. Both are semi acrostic with successive letters of the Hebrew alphabet starting off half strophes. They share a number of parallel phrases as well. Whether they were composed by the same psalmist or edited by a later hand to complement each other, it seems likely that they were used together liturgically in some fashion.

Hebrews 13:1–8, 15–16

This reading brings into sharp focus exactly what the letter to the Hebrews is all about. The writer begins with an admonition for the believers to love one another and then goes on to flesh out exactly what that means. Sisterly/brotherly love means sharing the imprisonment and torture of fellow disciples. Despite the delusional ravings of some on the far (very far) religious right who imagine that the government is waging a “war against Christianity,” I maintain that we in this country have absolutely no experience or any concept of what persecution really means. The martyrs of the early church who actually knew a thing or two about what persecution looks like would probably get a pretty good belly laugh from the paranoia of extreme right wing Christians who imagine that they are under siege.

Of course, persecution is a present reality for the church in many places throughout the world where allegiance to Jesus can get you killed. So what does this scripture have to say to us? In what way do we “remember those who are in prison…and those who are being tortured”? Paul teaches us that the church is Christ’s Body and that when one part of the Body suffers, the whole Body suffers with it. I Corinthians 12:26. What is wrong with our nerve endings that we are not feeling sufficiently the pain of our sisters and brothers in conditions of poverty, persecution and imprisonment?

The writer also calls upon this community to practice hospitality-a core biblical value deeply held throughout the scriptures. The reference to entertaining angels unawares goes back to Abraham’s encounter with the Lord and his angels in Genesis 18. In an age before Holiday Inn where lodging was scarce and the roads vulnerable to banditry, safe travel often depended upon the hospitality of strangers. This was certainly the case in the Bronze Age when the patriarchs lived and probably for much of the First Century world as well. When Jesus sent out his disciples to proclaim the coming of the God’s reign, they were sent out with no provisions and instructed to rely upon the hospitality of the towns to which they preached. Mark 6:7-13. This seems to have been the model for early Christian mission. While the admonition to practice hospitality obviously included traveling missionaries, I believe the allusion to anonymous angels suggests that the command applied more broadly to traveling strangers as well. In the gospel lesson, Jesus will push the parameters of hospitality to the limit.

Luke 14:1, 7–14

Like so many other episodes in the gospel of Luke, this story takes place at a dinner party. Jesus notes how the guests are vying for the best seats at the table and delivers his “parable” about guests at a wedding feast. I am not clear on why Luke refers to this pronouncement of Jesus as a parable. From a literary standpoint, it is much closer to a biblical proverb such as we find throughout the book by that name. Indeed, the likeness of Jesus’ words here to the proverb in our first reading was probably not lost on the host and his guests. Perhaps they found it rather witty, Jesus holding their behavior up to the mirror of proverbial wisdom. But Jesus has a larger purpose than amusing/embarrassing his dinner companions. His remark is a commentary on the social and political underpinnings of this meal.

In both the Hebrew Scriptures and the New Testament, meals are sacred. One might even refer to them as sacramental. They are constitutive of community. Passover, Feast of Booths and so many other ritual meals define Israel just as the Eucharist defines the church. Who you welcome to your table tells the world who you are, to whom you belong and who you worship. The Torah makes clear that the Passover meal is to be celebrated by all Israel. Though observed by families, Passover transcends the immediate family to include “all the congregation of Israel.” Exodus 12:1-13. This meal to which Jesus was invited was anything but inclusive of all Israel. Evidently, it consisted of the host’s family and “rich neighbors.” The whole affair is strikingly similar to George Babbitt’s use of dinner invitations to advance his social and professional status. See Babbitt, Sinclair Lewis.

Jesus sees in this occasion a “teachable moment.” “When you give a dinner or a banquet,” says Jesus, “do not invite your friends or your brothers or your kinsmen or your rich neighbors, lest you be repaid.” Vs. 12. Of course, that is the whole purpose from the host’s point of view. In typical George Babbitt style, he is employing the practice of hospitality, not in the way envisioned by the author of Hebrews, but in order to advance his own standing and build up favors that he can someday call in. Jesus lets him know in no uncertain terms that he is making a bad investment. Just how bad this investment is will be revealed in Chapter 16 where Jesus delivers the parable of Lazarus and the rich man. There it will become clear that this host, through his elaborate and exclusive dinner parties, is building a vast crevasse between himself and the coming messianic banquet with Abraham and all the folks he has seen fit to exclude.

Jesus warns his host to bridge the divide, close the gaping crevasse and open up the table of fellowship with all Israel before he finds himself on the wrong side of that divide. Let us not trivialize this message by turning it into a call for more social programs to care for the poor or for more advocacy on their behalf. Understand that I am not against either poverty assistance or advocacy. In fact, we could use more of both. But that is not enough and it does not get to the heart of the problem-the great divide between those of us who live in relative ease and the ever increasing numbers of people living in deplorable poverty. That divide will keep on growing as long as we continue treating the poor as a social problem to be solved rather than “the treasure of the church” as St. Lawrence would have it. It is not enough to feed the poor. Jesus sends us to invite them to the messianic banquet, to share our table.

In all candor, I am not keen on welcoming the poor into my home and seating them at my table. I would prefer to write a check or spend an evening every week dolling out food at the shelter. Let me be clear: don’t stop writing checks or volunteering down at the shelter. Just understand that we cannot let it end there. Meals are about more than eating. They are for building the people of God. So we have to find a way to make room at the table, our table, for the poor.

I must say that I was delighted to learn of a church that is doing just that. At St. Lydia’s, in Brooklyn, N.Y., whoever comes to the table gets fed. The church is made up of approximately thirty people from a variety of faith journeys and backgrounds. They join each week to cook, eat and worship in each other’s company around the congregation’s three practices: working together, eating together and sharing their stories. Everyone who attends an evening service is invited to help cook. That way there is no distinction between the helpers and the helped. Everyone contributes to preparing the meal. Everyone is equally a member of the community. That is what makes St. Lydia’s so different from a mere soup kitchen. It is an extension of Jesus’ ministry. Anyone can feed hungry people. But only Jesus can invite them to the messianic banquet.

Sunday, August 21st

August 15, 2016UncategorizedBible, Church, Covenant, discipleship, Exodus, faith, gospel, Isaiah, justice, Labor, Lectionary, Letter to the Hebrews, living wage, Luke, peace, Persecution, poor, poverty, Psalms, Religion, Sabbath, Sabbath Observance, Sunday Lessons, theology, violencerevolsen

Fourteenth Sunday after Pentecost

Isaiah 58:9b–14
Psalm 103:1–8
Hebrews 12:18–29
Luke 13:10–17

Prayer of the Day: O God, mighty and immortal, you know that as fragile creatures surrounded by great dangers, we cannot by ourselves stand upright. Give us strength of mind and body, so that even when we suffer because of human sin, we may rise victorious through your Son, Jesus Christ, our Savior and Lord.

The Third Commandment calling us to honor the Sabbath was actually the first commandment God gave. Unlike the rest of the commandments, this one was given to all of humanity at the dawn of creation and not only to the people of Israel. At the climax of the creation story in the first two chapters of Genesis we read: “Thus the heavens and the earth were finished, and all their multitude. And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.” Genesis 2:1-3. Of course, God does not grow weary and God needs no rest. But God knows we need rest and so this provision for rest is woven into the very fabric of creation.

This statute was again repeated in the Ten Commandments given specifically to Israel, a people just liberated from slavery. God’s Sabbath honoring community called Israel was intended to be an alternative society to that of the surrounding empires in which the life of common people was characterized by never ending, back breaking, soul destroying labor-all for the benefit of the ruling class. Such was the life Israel experienced in Egypt, “the house of bondage.” In Egypt, non-Egyptians were enslaved, oppressed or driven out. Egypt was for the Egyptians-and mostly for Egyptians of the imperial household.

Life under Israel’s covenant with her God was to be a very different arrangement with a radically different view of labor. Elaborating upon the Third Commandment in Exodus 23, Moses declared: “For six days you shall do your work, but on the seventh day you shall rest, so that your ox and your donkey may have relief, and your home-born slave and the resident alien may be refreshed.” Exodus 23:12. Sabbath rest is commanded not only for people and animals, but for the land as well: “For six years you shall sow your land and gather in its yield; but the seventh year you shall let it rest and lie fallow, so that the poor of your people may eat; and what they leave the wild animals may eat. You shall do the same with your vineyard, and with your olive orchard.” Exodus 23:10-11. Aliens and sojourners in the land of Israel were to be treated with the same consideration as citizens. Thus, Moses admonishes his people: “When a stranger sojourns with you in your land, you shall not do him wrong. The stranger who sojourns with you shall be to you as the native among you, and you shall love him as yourself; for you were strangers in the land of Egypt.” Leviticus 19:33-34.

The commandment to honor the Sabbath is as relevant now as ever. It is a word spoken for the sake of men and women working three jobs at wages that barely allow them to make ends meet. It was designed for workers who are fearful of taking what little vacation they have because it might reflect poorly on their devotion to the company and hurt their chances for promotion. Sabbath was made to liberate an earth groaning under the strain of ruthless exploitation and pollution by human consumption and waste. Slavery is what happens when work gets out of hand, when a person’s right to eat and find shelter is determined by the labor market, when profits become more important than people, when the work is worth more than the workers whose lives and limbs are sacrificed to get it completed on time. Bondage to hunger, poverty and ecological ruin result when we cease to view the earth as God’s garden and instead treat it as nothing more than an inanimate ball of finite real estate and resources to be fought over and controlled by competing nation states. God gave us the Sabbath to check our human inclination toward just such bondage and slavery. We need to be reminded that the earth is the Lord’s; that it keeps on turning without our completing all of our very important projects; that labor is a gift given by God enabling us to serve our neighbors, not a tool of the rich and powerful to exploit in feeding their insatiable greed.

To observe the Sabbath in our culture of frantic busyness might be the most radical and subversive act the church can perform. No, I am not talking about reinstating the blue laws or boosting church attendance. I am suggesting that believing workers begin living as though their jobs were less important than the families they support and unite in speaking a firm “no” to the ever expanding reach of the office into all other areas of life. I am suggesting that employers who claim to be disciples of Jesus pay their workers a living wage-whether the law compels it or not. I am suggesting that discipleship involves finding ways to live gently in the land, giving back more to the biosphere than we consume. The Sabbath observance to which God called Israel and to which Jesus calls his disciples involves far more than refraining from work on a single day of the week. Sabbath observance is a way of life. Such a life honors creation, serves the neighbor and leaves behind a legacy of healing, growth and renewal instead of scars upon the land.

Here is a poem by Mary Oliver about John Chapman, the historical figure behind the legend of Johnny Appleseed. Oliver describes a beautiful life that comes as close to genuinely honoring the Sabbath as I have ever seen.

John Chapman

He wore a tin pot for a hat, in which
he cooked his supper
toward evening
in the Ohio forests. He wore
a sackcloth shirt and walked
barefoot on feet crooked as roots. And everywhere he went
the apple trees sprang up behind him lovely
as young girls.

No Indian or settler or wild beast
ever harmed him, and he for his part honored
everything, all God’s creatures! thought little,
on a rainy night,
of sharing the shelter of a hollow log touching
flesh with any creatures there: snakes,
racoon possibly, or some great slab of bear.

Mrs. Price, late of Richland County,
at whose parents’ house he sometimes lingered,
recalled: he spoke
only once of women and his gray eyes
brittled into ice. “Some
are deceivers,” he whispered, and she felt
the pain of it, remembered it
into her old age.

Well, the trees he planted or gave away
prospered, and he became
the good legend, you do
what you can if you can; whatever

the secret, and the pain,

there’s a decision: to die,
or to live, to go on
caring about something. In spring, in Ohio,
in the forests that are left you can still find
sign of him: patches
of cold white fire.

Source: American Primitive, c. 1983 by Little, Brown and Co. Mary Oliver was born in 1935 in Maple Heights, Ohio. She was deeply influenced by poet, Edna St. Vincent Millay. Her work received early critical attention with the 1983 publication of a collection of poems entitled American Primitive. She is a recipient of both the Pulitzer Prize for Poetry and the National Book Award. You can read more about Mary Oliver and sample some of her other poems at the Poetry Foundation Website.

Isaiah 58:9b–14

The reading from the Hebrew Scriptures comes from Third Isaiah, the designation given by biblical scholars to the anonymous preacher who addressed the Jewish people after their return from the Babylonian exile around 530 B.C.E., but before the second temple was completed around 515 B.C.E. This prophet’s oracles are found at Isaiah 56-66. The verses constituting our reading need to be set in context. This oracle begins at the head of Chapter 58 with a command for the prophet to declare to Israel her transgressions. The people complain because God does not answer their prayers for Israel’s restoration. They pray and fast to no avail. But the prophet points out that even as they fast and pray, the wealthy and powerful among the people pursue their own commercial interests and oppress their workers. They quarrel and fight among themselves even as they offer prayers. Such fasting does not reflect repentance and a change of heart. So the prophet, speaking on behalf of the Lord, declares:

Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
Then your light shall break forth like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the Lord shall be your rearguard.

Then you shall call, and the Lord will answer;
you shall cry for help, and he will say, Here I am.

Isaiah 58:6-9. The reading for Sunday further develops this theme promising that if the people will show compassion to the poor and the afflicted, remove the yolk of oppression and cease their hateful quarreling, the restoration for which they pray will be given them. “Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to live in.”Isaiah 58:12.

Hebrew Scriptural scholar Claus Westermann suggests that vss 13-14 of our lesson come from a different prophetic source. Westermann, Claus, Isaiah 40-66, The Old Testament Library, (c. SCM Press Ltd, 1969) p. 340. This conclusion is based on the fact that the prior verses all have to do with turning toward one’s neighbor, whereas verses 13 and 14 focus strictly on Sabbath observance. Ibid. However that might be, the text as we have it in the cannon clearly joins Sabbath observance to compassion for the oppressed and the afflicted. As pointed out in the introductory remarks, this is quite in keeping with the understanding of Sabbath reflected throughout the Hebrew Scriptures. Divorced from its goal of providing relief from oppression and poverty, Sabbath becomes an empty ritual that is itself oppressive. Jesus will make this very point in the gospel lesson.

Psalm 103:1–8

I frequently encounter people within the church who hold a very negative view of the Hebrew Scriptures. At the extreme end are folks (most of whom have not read extensively in the Hebrew Bible) who reject these scriptures as archaic, barbaric and contrary to “the God of love” revealed in the New Testament. In the first place, this characterization is inaccurate. The greatest biblical bloodbath with the highest body count is found not in the Old Testament, but in the New Testament book of Revelation. Moreover, the God Jesus calls “Father” is none other than the God of the Hebrew Scriptures. The New Testament does not introduce to us “a kinder, gentler” God. Moreover, the Hebrew Scriptures are filled with expressions and testimony to God’s love and compassion. The psalm for this Sunday is a testimony to God’s mercy and capacity for forgiveness as clear and beautiful as any found in the New Testament. Unfortunately, verses 9-13 are not included in our reading. They point out that “[God] does not deal with us according to our sins, nor requite us according to our iniquities.” “As far as the east is from the west, so far does [God] remove transgressions from us.” “As a father pities his children, so the Lord pities those who fear him.” The psalmist is a man or woman who has experienced firsthand God’s tender loving mercy.

This psalm begins not with an address by the psalmist to God, or with a declaration from God to the psalmist. The psalm begins with the psalmist addressing himself/herself with a command to “bless the Lord.” If you read Psalm 103 in its entirety (which I encourage you to do), you will discover that the psalmist proceeds almost imperceptibly from his opening soliloquy to declaration of God’s eternal love contrasted with human mortality. The psalm concludes with the psalmist calling upon the very angels and the entire universe to join in his/her song of praise. This marvelous opening out of a soul to the praise and Glory of God is a wonderful paradigm for prayer. St. Augustine felt much the same way:

“Bless, is understood. Cry out with your voice, if there be a man to hear; hush your voice, when there is no man to hear you; there is never wanting one to hear all that is within you. Blessing therefore has already been uttered from our mouth, when we were chanting these very words. We sung as much as sufficed for the time, and were then silent: ought our hearts within us to be silent to the blessing of the Lord? Let the sound of our voices bless Him at intervals, alternately, let the voice of our hearts be perpetual. When you come to church to recite a hymn, your voice sounds forth the praises of God: you have sung as far as you could; you have left the church; let your soul sound the praises of God. You are engaged in your daily work: let your soul praise God. You are taking food; see what the Apostle says: Whether you eat or drink, do all to the glory of God. I Corinthians 10:31. I venture to say; when you sleep, let your soul praise the Lord. Let not thoughts of crime arouse you, let not the contrivances of thieving arouse you, let not arranged plans of corrupt dealing arouse you. Your innocence even when you are sleeping is the voice of your soul.” Augustine, Expositions on the Psalms, Psalm 103, New Advent.

Hebrews 12:18–29

For my take on Hebrews, see my post of Sunday, August 7^th. You might also want to take a look at the summary article of Craig R. Koester, Professor of New Testament at Luther Seminary on Enterthebible.org.

Thus far the author of Hebrews has argued extensively that Jesus is the new Temple of God that supersedes the temple in Jerusalem that had been destroyed by the Romans in 70 A.D. In Chapter 11 s/he compared the life of discipleship to the lives of the patriarchs and the people of Israel as they wandered in the wilderness. Like them, disciples of Jesus are to live as aliens in a hostile world. They willingly forego the comfort and security that comes from having a place to call home or a temple to which they can point and assert: “there is the dwelling of God.” They must believe that Jesus, the “pioneer and perfecter of their faith” goes with them and before them surrounded by that invisible cloud of witnesses who have died in faith and hope. Now throughout Chapter 12 the author comes to the point: encouragement. The Hebrew disciples must run their race with perseverance knowing that their journey has an end not at the place of judgment, but with a festal gathering of angels and saints.

I am particularly moved by verse 24 in which the author tells us that the blood of Jesus, the mediator of the new covenant, “speaks more graciously than the blood of Abel.” Abel, you will recall, was the world’s first murder victim. When God confronted Abel’s murderer (his brother Cain), God told him that Abel’s blood was crying out to him from the ground. Though the Genesis narrative does not say so specifically, we can infer that Abel was crying out for vengeance from the fact that henceforth the ground was cursed for Cain and bore nothing for him in the way of crops for harvest.

Vengeance is the natural human response to wrong. Much of the law in the Hebrew Scriptures was designed to limit or curtail vengeance. “An eye for an eye and a tooth for a tooth” sounds rather draconian to our way of thinking. But in a society where there was no police force, no judicial system as we know it and nothing to stop the endless bloodletting between feuding clans whose thirst for revenge knew no limits, this is actually a life-giving provision. It does not literally mean that you are entitled to break the tooth of anyone who breaks your tooth. Rather, it limits the remedy of the injured party to recompense from the wrongdoer. Retaliation cannot be made against the wrongdoer’s family and the wrongdoer’s responsibility is limited to restitution for the wrong done. Jesus, of course, directs his disciples to go beyond this statute to exterminate vengeance altogether.Matthew 5:38-42.

In our culture, vengeance is too often equated with justice. “Getting justice” for a victim of violent crime amounts to witnessing the perpetrator’s punishment. Victims often express their hope of getting “closure” from seeing the murderer of their loved ones die. Thanks be to God, I have never had to stand in their shoes. That being the case, I will refrain from judgment. Still and all, I find it hard to believe that punishment of the perpetrator brings any real sense of closure to the families and loved ones of victims. Execution of the murderer does not bring back the victim, heal the void left from the loss or quell the burning anger such crimes ignite. It only takes the object of that anger out of the picture. Retribution does not really heal. That is why it is not really justice. Biblical justice is concerned not merely with the adjudication of disputes and the punishment of wrongs, but with the reconciliation of the parties involved thereafter. In order to get the kind of justice God wants, he must forego retribution. That is what God does in Jesus. Instead of avenging his cruel death, God raises Jesus up and gives him back to us, his murderers, with an offer of reconciliation.

It is important to keep in focus the fact that Jesus died a violent death. If ever vengeance were justified, this would have been the case. If ever there were just cause for raising the sword in self-defense, the night of Jesus’ arrest in the Garden of Gethsemane would have been the time and place. If ever shed blood had reason to cry out for vengeance, it was the blood of Jesus shed on the cross. But herein is the victory of the cross: that God will not be goaded into vengeance. God does not need to get “closure” by witnessing the death of his Son’s murderers. Mercy triumphs over judgment. The blood of Jesus speaks mercy and so inspired the lines from the hymn: “Abel’s blood for vengeance pleaded to the skies; but the blood of Jesus for our pardon cries.” “Glory Be to Jesus,” Lutheran Book of Worship Hymn # 95.

Luke 13:10–17

The scene here opens with Jesus teaching in the synagogue on the Sabbath, evidently with the permission of the ruler of the synagogue. Teaching on the Sabbath is not at all objectionable. But when Jesus encounters a woman “with a spirit that had crippled her for eighteen years,” he calls her to himself and heals her in the presence of all. Evidently wishing to avoid attacking Jesus directly, the ruler of the synagogue directs his criticism to the crowd: “There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day.”

This objection follows roughly word for word the instructions laid down by Moses in Exodus that we saw earlier. In light of this, the ruler’s objection does not seem unreasonable. The woman had been crippled for eighteen years. This was hardly a medical emergency. She had only to wait a few hours until the Sabbath was over. Yet those of us who experience back pain know that when it kicks in, a few hours is a very long time. You don’t get much rest when your back is hurting and rest is, after all, what the Sabbath is all about. So from Jesus’ perspective, there is no better time to give someone rest from pain than on the Sabbath. In fact, Jesus puts the question this way: “And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?” Another way to translate this would be: “Was it not necessary that this woman…be set free from bondage on the Sabbath?” As we have seen before, Luke speaks frequently of “necessity” driving Jesus’ life, death and resurrection. See, e.g. Luke 24:26; Acts 2:23; Acts 3:18. In view of the drawing near of God’s kingdom, it was necessary to break the yolk of bondage and allow this woman her Sabbath rest.

In addition to clarifying for us the true meaning of Sabbath, this story is also instructive for how we ought to read the Bible. If one goes by the simplistic rubric: “God said it. I believe it. That settles it,” then you have to side with the ruler of the synagogue. Healing is work and work is forbidden on the Sabbath. Game over. But if you think more deeply about what the Sabbath is for and why it was given, then I think it becomes clear that Jesus was right. How can you invoke the letter of the Sabbath law to deny Sabbath rest to a daughter of Abraham? This healing was not merely permitted, but demanded by Sabbath law. We don’t read biblical texts in a vacuum. We begin with the proposition that the Bible is God’s word because it is our most authoritative witness to the Incarnate Word, our Lord Jesus Christ. Jesus teaches us that any interpretation of scripture that bars a person from the Sabbath rest God offers to us through Jesus has just got to be wrong.

Sunday, August 7th

August 1, 2016UncategorizedAbraham, apocalyptic literature, Book of Genesis, Church, Covenant, discipleship, end times, faith, Lectionary, Letter to the Hebrews, Luke, peace, Psalms, Religion, resurrection, Sarah, Sunday Lessons, theology, violencerevolsen

Twelfth Sunday after Pentecost

Genesis 15:1–6
Psalm 33:12–22
Hebrews 11:1–3, 8–16
Luke 12:32–40

Prayer of the Day: Almighty God, you sent your Holy Spirit to be the life and light of your church. Open our hearts to the riches of your grace, that we may be ready to receive you wherever you appear, through Jesus Christ, our Savior and Lord.

The clarion call for preparedness sounds throughout the New Testament. This call, however, is far more specific than the Boy Scout motto: “be prepared.” The Apostles urge us to prepare for the coming of the Son of Man, the day on which Jesus will be revealed, the judgment of the quick and the dead. I wish the Apostles had told us more. Specifically, I wish the Jesus had given us an historical road map through the remainder of history, a date certain for the end or at least some way to know when the time is drawing near. Nothing is quite as unnerving as getting lost and being without a map, compass or GPS.

I hardly need to tell you that there are no shortage of pastors, teachers and self-proclaimed prophets who claim to have found just such an historical road map in the Bible. One such individual was Rev. Timothy Lahaye who passed away last week. Lahaye co-authored the popular Left Behind series of books that later inspired several movies under the same franchise. Though perhaps good for some harmless distraction while trapped in an airport or sitting in the doctor’s office, these books should not be taken for more than what they are: fast, entertaining reads. They tell us a lot more about Rev. Lahaye’s politics, philosophy and worldview than about anything in the Bible. The Left behind series reflects fear and loathing for the United Nations, globalization, Catholicism and mainline Protestantism. Behind the elaborate plot and a very selective use of scriptural passages ripped from their context lies a profound despair over the future. The Left Behind books mirror the American religious right’s deeply felt conviction that the America we all once knew and loved has been taken away from us. Lahaye and his followers, however, have given up on “taking America back” and “making America great again.” They are convinced that the world has slipped too far into the grip of the forces of evil they fear. Nothing short of a violent cleansing for the earth through the wars, plagues and natural disasters of the “tribulation” and the forceful implementation of Christ’s kingdom can set things right.

Of course, Lahaye is not the only one claiming to have figured out God’s’ timeline. In the 1970s Hal Lindsey made a big stir with his book, The Late Great Planet Earth. And who can forget Harold Camping and his prediction that the world’s end would occur on May 21, 2011? There are numerous other individuals throughout history too numerous to list who have tried to figure out what even Jesus himself did not know-exactly when the kingdom of God will be revealed in its fullness.

It’s easy to poke fun at these failed prophets and more so the many hapless folk who always seem to be taken in by their claims. But I can understand the anxiety and impatience that give such claims their appeal. After all, it is not easy remaining on full alert twenty-four/seven until further notice. It’s not easy, having to earn a living, raise a family and pay off a mortgage-all while keeping one eye peeled for the coming of the Son of Man. More difficult still is our lack of understanding about what exactly we are looking for and how we are supposed to know it when we see it. Yes, I know there are some graphic descriptions of the coming of the Son of Man in the New Testament. But these come to us in the garb of apocalyptic literature whose lurid, poetic imagery was never intended to be taken as news headlines from the future. It is the kind of language you have to use when talking about something you know to be real but don’t fully comprehend. It was designed to inspire, encourage and comfort-not to measure, quantify and explain.

Our lesson from the Letter to the Hebrews tells us that “faith is the assurance of things hoped for, the conviction of things not seen.” Hebrews 11:1. Faith seeks understanding, but does not require it. Abraham and Sarah did not need to understand how God would fulfill God’s promise to give them an heir. Nor did they have to understand when or how God would manage to give their descendants the land ruled by powerful Canaanite city states in which they were dwelling as illegal aliens. In the same way, we don’t need to understand when or how God will complete the reconciliation of all things in Jesus Christ, how the hearts of all the world will be won over to faith in Jesus or how those who have died in faith will be raised up to participate in God’s new heaven and earth. As John the Apostle tells us, “Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is.” I John 3:2. It is enough to know that in the end, God will dwell among God’s people; we will have formed in us the mind of Christ; and we will be able to see God as God is and all of God’s people as they are known and loved by God in Christ. The when and the how of that must be left in the hands of the God who promises to bring it all about.

In the meantime we wait, remaining alert to the signs of the coming of the Son of Man. As the saints of old, we will likely die in faith. Yet we, like them, “have seen and greeted” that day from afar. Hebrews 11:13. As church, we struggle to live together as though the kingdom has come in its fullness and God’s will is being done on earth as in heaven. As Clarence Jordan so aptly put it, we strive to be a demonstration plot for the new heaven and new earth spoken of in the Book of Revelation where God and all God’s people live together as one. Much of the time, we fail miserably. But every so often, we get it right. Every so often the miracle of forgiveness, reconciliation and peace shine through in our midst by some witness of love, courage and wisdom. That seems to happen just often enough to remind us of what God has in store for us at the end and to keep us watchful, hopeful and ready for the coming of the Son of Man.

At the end of the day, it matters more that our hearts and minds are shaped by the faithful anticipation of Jesus’s revealing than knowing when and how it is to come about. The best preparation for the coming of the Son of Man is learning to love and serve him now so that, whenever he arrives, we will not find him to be a stranger.

Here is a poem about faithful anticipation by Emily Brontë.

How Beautiful the Earth is Still

How beautiful the earth is still,
To thee – how full of happiness!
How little fraught with real ill,
Or unreal phantoms of distress!
How spring can bring thee glory, yet,
And summer win thee to forget
December’s sullen time!
Why dost thou hold the treasure fast,
Of youth’s delight, when youth is past,
And thou art near thy prime?

When those who were thy own compeers,
Equals in fortune and in years,
Have seen their morning melt in tears,
To clouded, smileless day;
Blest, had they died untried and young,
Before their hearts went wandering wrong,
Poor slaves, subdued by passions strong,
A weak and helpless prey!

” Because, I hoped while they enjoyed,
And, by fulfilment, hope destroyed;
As children hope, with trustful breast,
I waited bliss – and cherished rest.
A thoughtful spirit taught me, soon,
That we must long till life be done;
That every phase of earthly joy
Must always fade, and always cloy:

This I foresaw – and would not chase
The fleeting treacheries;
But, with firm foot and tranquil face,
Held backward from that tempting race,
Gazed o’er the sands the waves efface,
To the enduring seas – ;
There cast my anchor of desire
Deep in unknown eternity;
Nor ever let my spirit tire,
With looking for what is to be!

It is hope’s spell that glorifies,
Like youth, to my maturer eyes,
All Nature’s million mysteries,
The fearful and the fair –
Hope soothes me in the griefs I know;
She lulls my pain for others’ woe,
And makes me strong to undergo
What I am born to bear.

Glad comforter! will I not brave,
Unawed, the darkness of the grave?
Nay, smile to hear Death’s billows rave –
Sustained, my guide, by thee?
The more unjust seems present fate,
The more my spirit swells elate,
Strong, in thy strength, to anticipate
Rewarding destiny!”

Source: The Poems of Emily Brontë, edited by Derek Roper and Edward Chitham (Oxford: Clarendon Press, 1995). Emily Brontë was born on July 30, 1818 in the parsonage at Thornton in Yorkshire to the Reverend Patrick Brontë and Maria Branwell Brontë. Best known for her novel, Wuthering Heights, she was also the author of several poems, most of which did not receive public attention until after her death in 1848. You can read more about Emily Brontë and sample some of her other poems at the Poetry Foundation Website.

Genesis 15:1–6

Abram’s arrangement with Eliezer reflects a custom known to have existed in Mesopotamia documented in the Nuzu tablets. Nuzu was an ancient Mesopotamian city located southwest of Kirkūk in Iraq. Excavations undertaken there by archaeologists in 1925–31 revealed material extending from the prehistoric period to the age of the early Roman Empire. More than 4,000 cuneiform tablets were discovered at the site. These tablets date from about the 15^th century B.C.E. and contain numerous statutes governing family relationships and civil institutions. According to these provisions, a childless property owner could provisionally adopt a slave who would then be obligated to care for his owner until death and see to his proper burial. In exchange for these services, the slave would be freed and inherit his owner’s property. The arrangement was provisional insofar as it became null and void upon the birth of a legal heir to the owner. Such was the case for Eliezer upon the birth of Isaac. (Sorry Eliezer. Close, but no cigar.)

Abram is assured that his line will not become extinct, but that a son born to him will be the channel of fulfillment for the original promise made in Chapter 12 (Genesis 12:1-3) and repeated here. Abram’s response is to believe the promise. This particular response of Abram is prominent in Paul’s arguments in both Romans and Galatians for the primacy of faith over works. Knowledge of this background is critical to understanding what Paul means by “faith.” It is not the unquestioning acceptance of doctrinal propositions, but confidence in God’s promises. Therefore, even though faith is primary, it is never divorced from a faithful response. Abram has already demonstrated his confidence in God’s promises to him by uprooting himself from his homeland and becoming a wandering sojourner in Canaan. Though some of Abram’s subsequent actions reflect a less than faithful attitude, that only goes to show that the fulfillment of the covenant promises finally depends neither upon Abram’s faith nor on his works but upon God’s faithfulness.

Psalm 33:12–22

This psalm of praise celebrates Israel’s God as both creator and lord of history. Sunday’s reading begins at verse 12 with the exclamation, “Blessed is the nation whose God is the Lord, the people he has chosen as his heritage!” God is not a passive and objective observer when it comes to the affairs of nations and peoples. God is unashamedly partisan and favors Israel through which he will be made known to the world of nations. Neither kings nor their armies direct the course of history. Reliance upon them is futile. By contrast, the Lord can be trusted to deliver those who rely upon him. Consequently, while the nations rely upon their rulers and their armies, Israel’s hope is in the Lord.

It is difficult to date this psalm. An argument can be made that, given the psalmist’s dismissive attitude toward the power of kings and military might, the psalm was likely composed after the Babylonian Exile when Israel had neither the monarchy nor an army. On the other hand, even during the pre-exilic monarchy Israel always understood that victory comes from the Lord. Consequently, it is altogether possible that this psalm constitutes a festival liturgy used for worship in Solomon’s Temple in Jerusalem or perhaps even during the era of the Judges.

In a culture that is prone to rely increasingly upon military might, violence and raw power to settle disputes, this psalm sounds a dissonant chord, calling us to recognize God’s reign and leave the business of retribution to him. The Lord neither needs nor desires our assistance in punishing the wicked. Instead, we are called to bear witness to God’s goodness in lives of faithful obedience. The extent of faithfulness to which we are called is the measure of Jesus’ faithfulness unto death. Knowing that “the eye of the Lord is on all who fear him [and] on those who hope in his steadfast love,” we can face the might of kings and their warhorses without violence and without fear. “Our soul waits for the Lord; he is our help and shield.” Vs. 20

Hebrews 11:1–3, 8–16

As we will be hearing from the Book of Hebrews for the next four weeks, it might be helpful to refresh our recollections with an overview. As most of you know by now, I do not view this epistle as an assertion of Christianity’s superiority over Judaism. Instead, I believe that the letter was written to explain the destruction of the Temple in Jerusalem in 70 C.E. and to deal with the disappointment of some disciples who might have been expecting that event to usher in the new age. The destruction of the Temple was a severe blow to both Jews and Christians who, according to the Book of Acts, worshiped there. For Jews it meant the end of the sacrificial cult that came to define much of what it meant to be a Jew. For Christians it meant the loss of an institution Jesus attempted to purify and the failure of a prophetic understanding of its destruction as a sign of the inbreaking of God’s reign. In short, the destruction of the Temple was a traumatic event for Jews and Christians alike. Jews dealt with this catastrophe by turning to the Torah as their center of faith and life. Disciples of Jesus saw in Christ “a new temple not built with hands.” John 2:19-22. So the objective is not to discredit Judaism with Christianity, but rather to illustrate how the ministry and mission of Jesus fulfills the functions of the temple cult and supersedes it.

Chapter 11 of Hebrews comes after the conclusion of these arguments. The disciples are called to live faithfully in an uncertain time. There are no eschatological markers (such as the Temple) to indicate where they stand in relation to the consummation of God’s reign. The day might be just around the corner, but it is more likely somewhere further out into the indefinite future. The disciples must therefore accept their current status as aliens in a hostile land awaiting the country God is preparing for them. In this respect, they are following in the train of a long list of Israelite heroes whose faith sustained them and who died without seeing the realization of their hope. Abraham is raised up as a primary example of faith which is “the assurance of things hoped for, the conviction of things not seen.” Vs. 1. In obedience to God’s call, Abraham set out for a land he had never seen on the strength of a promise whose fulfillment was humanly impossible.

Verses 13-16 make the point that neither Abraham nor the other Hebrew heroes of faith were truly at home. They had received the promise of a homeland more real to them than the land of their sojourning. Precisely because their lives were pattered after the ways of this anticipated homeland, they were constantly at odds with the predominant cultures in which they lived. Such lives, lived in faith and ending in hope, became paradigms for discipleship in the early church. We see rightly, the Letter to the Hebrews tells us, only as the biblical narratives become our own stories. I think the late John Howard Yoder says it best of all in his book, Body Politics:

“Whereas contemporary dominant mental habits assume that there is ‘out there’ an objective or agreed account of reality and that faith perspectives must come to terms with that wider picture by fitting into it, as a subset of the generally unbelieving world view, I propose rather that we recognize that we are called to a believing vision of global history, suspicious of any scheme or analysis or management that would claim by itself to see the world whole or apart from faith or apart from avowing its own bias. The modern world is a subset of the world vision of the gospel, not the other way around. That means we can afford to begin with the gospel notions themselves and then work out from there, as our study has done, rather than trying to place the call of God within it.” Yoder, John Howard, Body Politics, (c 2001, Herald Press) p. 74.

Luke 12:32–40

I am not sure what the lectionary people had in mind here. It seems as though verses 32-34 belong with verses 22-31 in which Jesus gives his sermon on God’s care for the ravens and the lilies of the field, admonishing his disciples not to live anxious and fearful lives. Verses 35-40 advance into a new topic, namely, watchfulness and readiness for the coming of the Son of Man. So it seems to me that, if one chooses to preach on the gospel, it probably will be necessary to make a choice between these two topics.

The admonitions against anxiety follow naturally from last week’s parable of the rich fool. It is just as foolish for the destitute disciples to fret over their seeming lack of necessities as it was for the man in the parable to fret over what to do with his surplus of goods. God provides for the ravens (crows) that feed on carrion. Are not the disciples of more value than these birds? So also God clothes the lilies, short lived plants that perish in a matter of days, in raiment more glorious than that of kings. Can the disciples imagine that this God will neglect them?

That sounds comforting until Jesus spells out the natural consequences. “Sell your possessions and give alms.” Vs. 33. There is no need to amass any degree of wealth if you believe what Jesus has just said about the birds and the lilies. To store up supplies for the future is to make a mockery of the prayer, “Give us this day our daily bread.” Yet accumulation is a way of life culturally ingrained upon our consciences. The financial industry impresses upon us constantly the need to save through investing, the need to plan for the indefinite future and the necessity of obtaining to that nirvana of “financial security.” In the face of all this, obedience to Jesus in this instance appears to be highly irresponsible. So who do you believe: Jesus or the banks? Whose word do you follow: Jesus’ or that of your financial adviser?

I cannot find an easy out for us here. Of course, there are plenty of tricks preachers have used over the years to dodge this bullet. One is the contextual argument: The society in which Jesus lived was vastly different from our own. The banking and monetary systems on which we depend did not exist. Therefore, you cannot take what Jesus said in the context of an agricultural subsistence economy and simply apply it to the economy of a modern industrialized society. So the argument goes, but I find myself asking, “Why not?” How is piling up money in the bank different from storing your surplus grain in barns? Isn’t this just a distinction without a difference?

Then, of course, we can spiritualize the text and argue that Jesus was speaking only figuratively. Selling all of your possessions means simply remaining sufficiently detached from them. That is, “have your wealth as if you had it not.” I have heard that one too. It sounds about as convincing as the drunk who insists that he is not an alcoholic because he really could quit drinking any time if he wanted to. In the end, I think this is one of many instances where Jesus tells us something about our lives, our values and our culture that we really would rather not hear.

Verses 35-40 mark an abrupt change of subject. The topic now is readiness for the coming of the Son of Man. Jesus begins by directing his hearers to “Let your loins be girded and your lamps burning.” Vs. 35. The Greek word for “loins” or “waist” is “osphus.” It refers to the locus of the reproductive organs. In the first century, garments were worn loosely around the waist without a belt while inside the home. When one went outside the home, it was customary to tie them up about the loins with a belt functioning in much the same way as a male athletic support. Thus, having “your loins be girded” was a sign of readiness for immediate departure or vigorous work. Marshall, Howard I., Commentary on Luke, New International Greek Testament Commentary, (c. 1978 The Paternoster Press, Ltd.) p. 535. There is an echo here of Moses’ instructions to the Israelites in Exodus on the eating of the first Passover meal: “In this manner you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand…” Exodus 12:11. Just as the Israelites had to be prepared for God’s imminent act of liberation from Egypt, Jesus’ hearers must be prepared for the salvation God will usher in through the coming of the Son of Man.

Jesus uses the image of a man gone off to a marriage feast, leaving his slaves in charge of the house. Marriage celebrations in ancient Palestine could last for days and so the slaves would have had no way of knowing precisely when their master would return. They must therefore be ready to unlock the door and welcome him home at any time of day or night. This much is entirely plausible. But then Jesus goes on to promise that, should the master of the house find his slaves ready and waiting for him with everything in order upon his return, he will invite his slaves to sit at table and will gird himself for work and serve them. It is hard to imagine a fellow making dinner for his servants after coming home in the middle of the night from days of partying. Yet that is precisely the point. The coming of the Son of Man brings with it rewards that are beyond imagination-for those ready and waiting for it. But for those who are unprepared, the day will come like a thief, catching unprepared the householder who leaves his home unattended.

Whether the coming of the Son of Man is understood as the final event signaling the end of the age or whether one understands this coming as an event occurring throughout the life of the church, the point is the same. For those waiting with eager anticipation for that day and who have pattered their lives on obedience to the Son of Man, the coming of the Son of Man will be an occasion of unimaginable joy. For those living as though Jesus’ coming were some distant event so far in the future that it has little bearing on day-to-day life, that coming will be a rude awakening.

In some respects, this latter section of the gospel lesson ties in nicely with the lesson from Hebrews urging us to let our lives be shaped and our expectations informed by the narrative of those heroes of faith who lived in anticipation of God’s future. Make friends with God’s future now and you need not worry that it will overtake you like an ambushing foe.

Sunday, July 24th

July 18, 2016UncategorizedAbraham, Bible, Book of Genesis, Church, Colossians, discipleship, faith, Forgiveness, gospel, gun violence, Lectionary, Luke, peace, prayer, The Lord's Prayer, violence against childrenrevolsen

Tenth Sunday after Pentecost

Genesis 18:20–32
Psalm 138
Colossians 2:6–19
Luke 11:1–13

Prayer of the Day: Almighty and ever-living God, you are always more ready to hear than we are to pray, and you gladly give more than we either desire or deserve. Pour upon us your abundant mercy. Forgive us those things that weigh on our conscience, and give us those good things that come only through your Son, Jesus Christ, our Savior and Lord.

“Lord, teach us to pray…” That is the simple request Jesus’ disciples made of him. Praying rightly does not come naturally. It must be learned. Based on much of what passes for prayer these days, I am not convinced the church has done a particularly good job of teaching or that we children of the church have learned our lessons well. Nowhere in the Lord’s Prayer are we instructed to pray for the self-interested welfare of our own particular nation state. Nowhere are we instructed to pray for victory in war. Nowhere are we instructed to seek special miracles of healing for ourselves or loved ones, professional success or financial security. Prayer is not a means of gaining God’s favor, support or intervention to further our own personal interests. That, however, is the focus of many prayers I have heard over the years.

How different is the prayer Jesus teaches us to pray! Jesus’ prayer begins not with his own needs, but with a plea that God’s name be regarded as holy. Prayer is not all about us, our needs, our hopes, our desires and longings. It is about glorifying God. Many of the Psalms illustrate that very point. including, for example, Psalm 150. In his/her prayer, the psalmist asks nothing of God, seeks nothing from God and does not attempt to influence God in any way. The psalm is pure praise to God from beginning to end. What we are commanded to pray for, above all else, is the coming of God’s reign on earth. That is not to say the coming of God’s reign depends on our prayer. As Martin Luther rightly points out, “God’s kingdom comes without our prayer, but we pray that it may come among us.” We are that for which we yearn. We are shaped by what we desire, what we long for and that for which we hope. If the primary focus of our prayer is something less than the reign of God, then we become less than all God would have us be.

So what hopes and longings are shaping our souls? Our culture of late stage capitalism instills in us a thirst for acquisition and consumption. The American Dream is often cast in terms of home ownership, financial security and increasing wealth. By contrast, Jesus teaches us to pray for no more than today’s sustenance, leaving tomorrow to be concerned for itself. This “daily bread” is the only material thing for which Jesus teaches us to pray.

Finally, Jesus teaches his disciples to pray that God’s will be done-not our own agendas for personal well-being. In praying for God’s will to be done, I might be praying for poverty, persecution or even death. The kingdom is revealed through the suffering witness of a church that lives as though the kingdom were fully present in a world that does not yet recognize or accept it. It is only with this understanding that we can pray rightly to be delivered from evil and temptation. Deliverance from evil is not protection from suffering, but faith that endures suffering without succumbing to unbelief and despair. This petition is essential precisely because loyalty to the reign of God brings a disciple into conflict with the values and priorities of the dominant culture. The “evil” to be avoided is not suffering or persecution, but the danger of yielding to the ways of the world under the threat of these necessary consequences of faithfulness.

Ultimately, prayer is less about altering the external environment to our own liking than being altered in heart and mind so that we learn to yearn for God’s kingdom, seek God’s will and hallow God’s name through faithful discipleship.

Soren Kierkegaard, the great Danish philosopher and theologian of the 19^th Century, was well schooled in the art of faithful prayer. Here is one of his.

Move in Infinite Love

You who are unchangeable, whom nothing changes! You who are unchangeable in love, precisely for our welfare, not submitting to any change: may we too will our welfare, submitting ourselves to the discipline of Your unchangeableness, so that we may in unconditional obedience find our rest and remain at rest in Your unchangeableness. You are not like us; if we are to preserve only some degree of constancy, we must not permit ourselves too much to be moved, nor by too many things. You on the contrary are moved, and moved in infinite love, by all things. Even that which we humans beings call an insignificant trifle, and pass by unmoved, the need of a sparrow, even this moved You; and what we so often scarcely notice, a human sigh, this moves You, You who are unchangeable! You who in infinite love do submit to be moved, may this our prayer also move You to add Your blessing, in order that there may be brought about such a change in us who pray as to bring us into conformity with Your unchangeable will, You who are unchangeable!

Source: Christian Classics, c. The Words Group, 700 Sleater-Kinney Road, Suite 303-B, Lacey, Washington 98503. Soren Kierkegaard was born in Copenhagen in the early nineteenth century. He graduated from the University of Copenhagen and spent two years in Germany before returning to Copenhagen, where he would spend the rest of his life. Kierkegaard’s life and works presented a serious challenge to the institutional church of his day, which he felt had replaced faithful discipleship with mere cultural and ethical convention. Rightly or wrongly, he is regarded as the father of modern existentialism and was one of the first thinkers to take a modern, analytical and psychological approach to religion. You can find out more about Soren Kierkegaard at the Internet Encyclopedia of Philosophy.

Genesis 18:20–32

The common lectionary’s hatchet strikes again! One cannot possibly appreciate what is going on between Abraham and the Lord in this passage without reading from verse 16. Recall that Abraham last week received three mysterious visitors who, it turns out, were the Lord and two angelic agents. They inform Abraham and Sarah that by the coming Spring, Sarah will be a mother. Now the two angels depart toward Sodom and we get a very rare look into the mind of Israel’s God:

“The Lord said, ‘Shall I hide from Abraham what I am about to do, seeing that Abraham shall become a great and mighty nation, and all the nations of the earth shall be blessed in him? No, for I have chosen him, that he may charge his children and his household after him to keep the way of the Lord by doing righteousness and justice; so that the Lord may bring about for Abraham what he has promised him.’” Genesis 18:17-19

This is important. God’s deliberations go to whether God will act unilaterally or whether God will draw Abraham into the process of judging Sodom. God finally decides to reveal to Abraham his intent to investigate the outcries against Sodom’s wickedness. Why? Because Abraham is to become a nation by which all other nations shall bless themselves. Abraham’s job is to bless and that is what he attempts to do. He pleads with God to show compassion on Sodom for the sake of the few righteous that might live therein. That is what it means for Israel to “keep the way of the Lord by doing righteousness and justice.” Vs. 19. The outcome is that Abraham’s nephew Lot is rescued along with his family from the destruction of Sodom. Lot, it turns out, will become the father of two other near eastern nations, Moab and Amon. That these two nations became enemies of Israel only serves to underline the point: Israel’s job is to spread blessing in a world cursed by sin. She is to intercede on behalf of the peoples of the world-even if those people are her enemies; even when these people are Sodomites; even when intercession must be made against the very judgment of God. Punishment and retribution are God’s business. Israel’s job is blessing and intercession.

The conclusion of this saga in the 19^th chapter of Genesis probably will never find its way into the lectionary. Read it at your own risk. It is a sordid tale of attempted gang rape, cowardice, stupidity, violence, incest and drunkenness that I am sure the American Family Association would be quick to censor-except that it happens to be in the Bible. You might well conclude that if Lot was deemed sufficiently righteous to be snatched from the destruction of Sodom, God must be setting the bar extremely low. Be that as it may, Lot did offer the visiting angels hospitality and sanctuary. This hospitable conduct toward the visitors marks a striking contrast to the behavior of the Sodomites who sought to abuse them. Kindness to strangers, aliens and sojourners goes a long way with Israel’s God and might have induced the Lord to overlook what we see as Lot’s character flaws.

Psalm 138

Though it begins as a psalm of pure praise, verses 3 and 7 reveal that the psalmist is giving thanks for deliverance from enemies. Some commentators claim that the psalmist’s declaration of praise “before the gods” dates this psalm somewhere in Israel’s pre-exilic history in which the reality of gods other than Yahweh was assumed, though their power and status was inferior to that of Israel’s God. But in the post exile work of Second Isaiah (Isaiah 40-55) , the prophet calls these foreign gods to account before Yahweh only to show that they are in fact not gods at all. Isaiah 41:21-24. The psalmist’s assertion that “All the kings of the earth shall praise thee, O Lord, for they have heard the words of thy mouth; and they shall sing of the ways of the Lord” echo the same theme found throughout Second Isaiah. See, e.g., Isaiah 49:7, 22; Isaiah 55:4-5. Consequently, I do not believe that any conclusions about dating can be drawn from this phrase.

I am particularly struck by the final verse: “The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever. Do not forsake the work of your hands.” Vs. 8. This prayer that God will establish God’s purpose for one’s life is the very soul of humility. At my first parish where I served some thirty years ago, a crusty old Irishman in my congregation named “Jack” posed the following question. “Pastor, how do you know that God isn’t using you to keep this little church going so that the Alcoholic Anonymous group will have a place to meet?” The question infuriated me at the time. I fumed over it for the rest of the day and well into the week. Since then I have asked myself many times why Jack’s quarry upset me so. Was I insulted because he was suggesting that I and my ministry might not be at the center of God’s work? Was my pride hurt because I might be the nail holding the shoe on the horse rather than the general sitting in the saddle? Should that matter? Shouldn’t it be enough to know that God promises to weave my life into the rich fabric of his redemptive drama? Am I miffed because I didn’t get to play the lead role?

I think Jack was onto something important. Far too much of life is spent trying to prove to ourselves and to everybody else that we count for something. It is unbearable to think that we might only be a pawn on the chessboard of life, the understudy for a minor character in an off, off Broadway play who never makes it to the stage, or the pastor of a church kept alive only for the sake of a bunch of recovering alcoholics. Unbearable, that is, until you finally realize that “though the Lord is high, he regards the lowly.” Vs. 6. God does not measure accomplishments (which often turn out to be less impressive than we imagine them to be), but faithfulness. When we are finally able to recognize that our marriages, our children, our careers and everything else is God’s project to be employed solely for God’s purposes, life becomes fun again. We are no longer under pressure to “make it come out right.” We don’t need to fret about whether we are accomplishing anything “significant” or “important.” Instead, it is possible to enjoy and take a measure of satisfaction in doing what is given us well, resting in the knowledge that however insignificant, unimportant or unsuccessful our tasks may seem, they are precisely what God needs for God’s own purposes.

Colossians 2:6–19

Perhaps you can still recall how nearly a decade ago, on October 2, 2006, a gunman entered a one-room Amish school in Nickel Mines, Pennsylvania and shot ten little girls execution style, killing five and leaving the others critically wounded. He then shot himself as police stormed the building. Though certainly tragic, school shootings are hardly unusual in our violent and firearm saturated culture. What was remarkable in this story was the Amish response. The blood was barely dry on the schoolhouse floor when Amish parents brought words of forgiveness and support to the family of the one who had slain their children. How different that is from the usual cries for vengeance, the death penalty, law and order, eye for eye and tooth for tooth-all those visceral responses that come so naturally through the media, over the internet and talk radio when our own children or loved ones are the victims of senseless violence like this. How do you account for such radical forgiveness, such unorthodox compassion?

I don’t want to idolize the Amish. I have been around them enough to know that their marriages have problems; their kids misbehave and neighbors within their communities quarrel. The Amish are no less human than we are, but they do have one advantage. They are in every sense of the word “rooted and built up in [Christ] and established in the faith.” Colossians 2:7. Their daily lives revolve around worship and prayer. Scripture informs their dealings with each other and the outside world. Moreover, the Amish are not as exposed as we are to “philosophy and empty deceit” or as possessed as we are by “the elemental spirits of the universe.” Colossians 2:8. They are not bombarded day in and day out with Kenny Rogers and his like singing “Sometimes you have to fight to be a man.” Their brains are not programmed from near infancy by westerns and crime dramas propagating the myth that justice and peace can be established through violence. They do not live in a culture where faith is cordoned off to one morning each week while television, the internet and entertainment from a thousand digital duhinkies reign supreme for the remaining six and one half days. Consequently, when their children were murdered, the Amish responded in the only way they could possibly imagine, having had their imaginations formed by the image of Jesus. They forgave their enemies because, well, what else would a disciple of Jesus do?

I am no more ready to become Amish than I am to join a monastery. (I would starve without my microwave and I am afraid of horses.) But I believe that, whatever shortcomings there may be to the Amish way of life and their communities, they are right to allow their imaginations to be shaped by Jesus. So the question is: how does that happen for communities of disciples living in the midst of a culture like ours? I am not so naïve as to suppose that I can convince anyone to give up watching CSI or Hawaii Five O. But is it too much to ask that you start watching these shows more critically? Why not ask after each show you watch: what does this story say about the world? About human beings? About God? Is that what I believe? Is it consistent with what the scriptures proclaim about Jesus? How about trying to imagine how Jesus would meet the violent encounters you see on the screen? How about examining your own feelings about what is taking place and whether that squares with Jesus’ teaching and example? As Paul charges us in his Letter to the Romans: “Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect.” Romans 12:2.

Luke 11:1–13

Today’s gospel contains what I typically call “the other Lord’s Prayer.” It is significantly different from the form of that prayer found in Matthew 6:9-13 that we routinely pray in our liturgies. Close examination of the prayer reveals that both Matthew’s and Luke’s version were likely based on an original composed in a Semitic language, such as Hebrew or Aramaic which was then translated into Greek. Marshall, I. Howard, Commentary on Luke, New International Greek Testament Commentary, (c. 1978, William B. Eerdmans Publishing Company) p. 455. There is some dispute over whether Matthew and Luke used a common Greek form of the prayer from the material labeled “Q” employed by both of them, each editing it for his own purposes, or whether they each supplied a form of the prayer used in their respective communities. Most scholars tend to agree that the Semitic original gave rise to at least two Greek translations of the prayer and that Matthew and Luke each used a different translation. It is noteworthy that Jesus substitutes the more formal and strictly religious word for “father,”abinu, with the informal abba used by children to address their fathers. Thus, Jesus transformed the fatherhood of God into an intensely personal form of address and instructed his disciples to pray with precisely such familiarity. Caird, G.B., Saint Luke, The Pelican New Testament Commentaries (c. 1963, Penguin Books) pp. 151-52.

Jesus’ instructions on prayer are remarkably brief. First and foremost, God’s name is to be hallowed and praised. The disciples are to desire and pray for the reign of God above all else. Because God is a loving father, the disciples may confidently pray for their daily bodily needs. Forgiveness also can be confidently expected, though reciprocal mercy is to be shown to everyone indebted to the petitioner. Prayer is also made for guidance that the disciple might not fall into temptation/the time of trial.

Jesus does not instruct his disciples on methods for prayer, but he is clear about three things: audacity, persistence and faith. Like restless children, disciples are to keep pressing their demands to the point of being annoying. They are to keep knocking on the door until the weary householder cannot endure the pounding anymore and is forced to get out of bed. Above all, they are to trust their Heavenly Father to give them what they need (not necessarily what they want). What the disciples need (whether they know it yet or not) is the Holy Spirit. This prayer will always be answered with a resounding “yes.”

Sunday, July 17th

July 11, 2016UncategorizedAbraham, Bible, Colossians, Covenant, discipleship, faith, gospel, Lectionary, Luke, Mary and Martha, peace, prayer, Psalms, Religion, resurrection, Saint Paul, Sarah, Sunday Lessons, theology, violence, warrevolsen

Ninth Sunday after Pentecost

Genesis 18:1–10a
Psalm 15
Colossians 1:15–28
Luke 10:38–42

Prayer of the Day: Eternal God, you draw near to us in Christ, and you make yourself our guest. Amid the cares of our lives, make us attentive to your presence, that we may treasure your word above all else, through Jesus Christ, our Savior and Lord.

One night as I was reading stories from the Bible to my children, one of my daughters asked me, “How come God doesn’t talk to us anymore?” I probably said something along the lines of the Bible being God’s speech to us today. I might also have pointed out that God speaks to us through our interactions with others. While both answers are true as far as they go, they really don’t go far enough. My daughter was not looking for a theological explanation for God’s seeming silence. She was seeking a break in the silence. She was thirsting for the immediacy of God’s presence, the sense of awe and wonder that breaks into our lives and draws us away from our day to day busyness. She sought the miracle that fills us with awe and leaves us marveling at the mystery even as the phone rings, the cat pees on the carpet and supper catches fire on the stove.

I think something like that must have happened to Mary in our gospel lesson. She did not make a conscious choice to neglect her domestic duties. This story should not be read as a morality tale elevating the life of contemplation over the life of service. Jesus’ words to Martha should not be read as an admonition to get her priorities in order, but as an invitation to join Mary and the rest of the disciples who have “left everything” in order to follow him. Martha, too, needs to be caught up in the mystery of hearing God’s life-giving word.

Why doesn’t God talk to us anymore? I suspect that God is speaking, but that I am not listening. I do not hear God speaking for the same reason that I no longer hear the noise of the elevator in my apartment complex or the air conditioner at night or the traffic in the street. Of course, it is not that I do not “hear” these noises. Rather, my brain has convinced me that these sounds are irrelevant to my needs, desires and plans. I don’t have to listen to them. They can safely be ignored. They constitute “white noise,” that is, sounds I have subconsciously determined to filter out of my perceptions and thought processes.

Has God’s speech become for us “white noise”? Have we learned to relegate the signs and wonders of God’s presence all around us to the reservoir of perceptions unworthy of our focused attention? Are we confusing the urgent with the important, the immediate with the significant, the temporal with the eternal? What will it take to peel our minds away from the daily “to do” list, the frantic chiming of the smart phone, the endless parade of text messages and e-mails demanding our full attention right now? Is God speaking a life-giving word to me this minute, even as I work frantically to get this post up by the end of the day?

Here is a brief poem by “erin” expressing what Mary might have said of her experience in Sunday’s gospel.

white noise

Life went on in the background
like white noise
but I was too hung up on your words
to hear it.

This poem is copyrighted by erin and found on the site, Hello Poetry, where you can sample more of her work.

Genesis 18:1–10a

This is a delightful story whose significance unravels in the telling. It begins with the aging Abraham receiving three visitors. There is nothing to suggest anything out of the ordinary here. Travelers in the early bronze age were a vulnerable lot, subject to abuse and exploitation-as can be seen from the story of Sodom and Gomorrah which follows. It was not unusual for them to seek food and shelter from nomadic tribesmen like Abraham. Nor was it unusual for these tribesmen to exercise hospitality. After all, one never knows when it might become necessary to travel for some reason. It would then help to be able to call in some favors and be assured of hospitality along the way. It is not until verse 9 that we learn the Lord is among these three visitors. There the promise is made to Sarah that she will have a son.

Where is your wife, Sarah?” asks one of the guests. “She is in the tent,” Abraham replies. Vs. 9. No doubt she is busy with the work of meal preparation. The visitor announces that Sarah will have a son. That is where the lectionary would leave it. But the best part is yet to come. If you read on, you discover that “Sarah was listening at the tent entrance behind him. Now Abraham and Sarah were old, advanced in age; it had ceased to be with Sarah after the manner of women. So Sarah laughed to herself, saying, ‘After I have grown old, and my husband is old, shall I have pleasure?’ The Lord said to Abraham, ‘Why did Sarah laugh, and say, “Shall I indeed bear a child, now that I am old?” Is anything too wonderful for the Lord? At the set time I will return to you, in due season, and Sarah shall have a son.’ But Sarah denied, saying, ‘I did not laugh’; for she was afraid. He said, ‘Oh yes, you did laugh.’” Genesis 18:10b-15. Like Mary in our gospel lesson, Sarah was being attentive to a word of the Lord that seems to have been directed to her as much as to Abraham.

“Is anything too wonderful for the Lord?” That question is almost unintelligible to us moderns. We inhabit a wonderless world circumscribed by physical laws dictating to us what can and cannot be. We firmly believe that what we do not yet understand can be explained and demystified once we have gathered enough data and conducted a sufficiently rigorous investigation. “Wonder” belongs to an open universe that is too big to fit into anyone’s “theory of everything.” Wonder belongs to a people who worship a God that is mysterious, terrifying, unbridled and uncontrolled; a God that is “good,” but not by the measure of our preconceived notions of goodness. Wonder happens when we enter into the world of the Bible to be transformed instead of trying to domesticate the Bible to fit the confines of our own cramped, stuffy, limited and wonderless world.

Abraham and Sarah felt trapped in a world without wonder. This is not the first time they had received the promise of a child. As a youngster of eighty-six, Abraham was told that his descendants would inherit the land of Canaan in which he was currently just an immigrant. When Abraham reminded God that he had no descendants and that the heir to all his property was a slave born in his company, God did something unprecedented. God swore an oath to Abraham that he and Sarah would indeed have a son who would become their heir.

Evidently, Abraham and Sarah felt that such wonders were beyond even the reach of God. So they tried to help God out. They turned to surrogate parenthood. Abraham impregnated Sarah’s slave girl who, as Sarah’s property, would produce a son that would likewise be hers. In so doing, they were trying to make sure that history came out right; that God’s promised word would come true. Instead, they created a host of lethal domestic problems for themselves. Now, thirteen years later with the biological clock at one minute to midnight, the promise is repeated and Sarah laughs. This is no joyful laugh. It is a bitter, cynical laugh. “Shall an old woman enjoy a roll in the hay with her ninety-nine year old husband?”

Bitterness is what remains when our sense of wonder is lost. Aging becomes a process that continues to narrow possibilities, limit activities and destroy capabilities of sight, hearing and memory. Time is a conveyer belt taking us to the grave. The future seems to offer nothing but more of the same. It is precisely here that God breaks into our closed universe and opens our eyes to the wonder of the possible. Sarah will laugh once again, but not with bitterness. She will laugh when she holds her newborn son Isaac in her arms. She will laugh at how small and hopeless her world once was. She will laugh at the absurdity of her unbelief. She will laugh with a holy wonder at the new possibilities God has opened up for the world even as he opened her womb. Sarah will laugh because she knows that along with Isaac, a flood of new wonders have come tumbling into the world. They will culminate in the wonder of a group of women centuries later as they meet the resurrected Lord they came to prepare for burial. Is anything too wonderful for the Lord?

The significance of the three visitors has sparked all manner of speculation. They seem at some points to speak as one person, prompting some early Christian commentators to see a Trinitarian presence. However, as we discover later on in the narrative, two of the visitors clearly are “angels” or messengers of God. We ought not to press this distinction too much, though. God frequently acts and speaks through “angels,” which in the biblical languages simply means “messengers.”

Psalm 15

According to the Cambridge Bible Commentary on the Psalms, archeologists have recovered a number of religious inscriptions instructing worshippers in the ancient world concerning the preparations to be made and conditions to be fulfilled before entering a shrine or temple. These texts usually set forth a list of cultic requirements for cleansing, proper ritual attire and acceptable offerings. Psalm 15 focuses instead on the characteristics of character and ethical conduct as critical for determining worthiness to approach the Lord in worship. See Cambridge Bible Commentary on the Psalms, J.W. Rogerson & W. McKay, (Cambridge University Press, 1977) p. 65. The requirements for approaching the temple of Israel’s God have nothing to do with placating the desires of a ritualistically finicky deity, but have everything to do with conduct of the worshiper toward his or her neighbor. While this psalm may have been used as a liturgy for entry into the temple or tabernacle during the period of the Davidic monarchy, it is also possible that it was used in preparation for making a pilgrimage to Jerusalem by postexilic Jews.

The requirements for “sojourning” in the tabernacle of the Lord and for dwelling on God’s “holy hill” are simple: truthful speech, faithful friendship, speaking well of one’s neighbor and honoring one’s promises. But to say that this is all very simple is not to say that it is easy. The old RSV translates the latter half of verse 4 as “who swears to his own hurt and does not change.” In short, those who would dwell in the community with God’s people must speak the truth even when it is inconvenient and contrary to self interest. Furthermore, the truth spoken is not subject to change or revocation under the rubric of “explanatory statements.” Speaking truthfully does not come naturally. It must be learned. Here I think we could learn a thing or two from our Roman Catholic sisters and brothers who practice individual confession. Properly practiced, confession is nothing less than learning to speak truthfully about yourself. A good confessor is able to help you understand and see through the excuses, lies and delusions you use to justify your conduct. More importantly, he or she is able to point you toward new attitudes and new behaviors that cultivate the virtues of honesty, faithfulness and humility. Only so is it possible to begin speaking the truth “from the heart.”

Colossians 1:15–28

Here Paul makes some incredible claims about Jesus of Nazareth. In short, Jesus is not one in a pantheon of great prophets, teachers, community organizers or moral examples. He is the “image of the invisible God,” the “firstborn of all creation” and the “first-born from the dead.” “All things were created through him and for him.” “He is before all things and in him all things hold together.” “In him all the fullness of God was pleased to dwell.” Jesus is described both as Lord of all thrones, dominions and powers as well as the “head” of the Body of Christ, the church. The only difference, then, between the church and the rest of humanity is that the church recognizes its head. It is not that Jesus must struggle to become Lord of all. He is Lord of all even if all do not yet know that.

Paul sums up in succinct fashion what God accomplished in Jesus: “For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.” Vss. 19-20. I suppose that my reading of this verse is colored by my participation in the 2013 Ekklesia Project Gathering in Chicago. Ekklesia, as you may already know, is a network of Christians who are discovering a uniting and empowering friendship rooted in our common love of God and the Church. This year’s theme for the gathering was “Practicing the Peace of Christ in Church, Neighborhood and Country.” What I have taken away from my years of association with Ekklesia and this last week in particular is the recognition that peace is not a tangential aspect of the gospel. It stands at the gospel’s very core. The willingness of Jesus to shed his blood rather than employ violence against his enemies and God’s raising of Jesus from death to offer him to us again rather than retaliating against us for the murder of his Son demonstrate God’s mercy triumphing over judgment. The cycle of retaliation has been broken within the heart of God and in the realm of human history as well. The peace of Christ reigns at God’s right hand. The resurrected Body of Christ lives that peace in the world as church.

What follows? Disciples of Jesus are called to live under God’s gentle reign, practicing the peace made by Jesus through love for enemies, forgiveness of wrongs and reconciliation of all things. The renunciation of violence is a direct corollary to accepting the peace of Christ. Hostility is to be met in the same way Jesus always responded to it throughout his ministry and at the very end. Because peace has been made through the blood of the cross, coercive force is no longer a weapon in the disciple’s arsenal. Our sole weapons are righteousness, peace, faith, salvation, prayer and the Holy Spirit. See Ephesians 6:13-20.

This is a difficult message to proclaim in a culture so thoroughly indoctrinated into the cult of violence that it cannot imagine life without it. Seldom does anyone question the proposition that “a strong military is essential to our security.” The right of self-defense is written into our law and presumes the necessity of force or the threat of force to keep one’s self safe from harm. From police dramas to westerns, the entertainment industry reinforces our belief that the only sure way to deal with violent evil is by employing a violent response. In our creed we may be confessing the Prince of Peace, but in practice our lives are more often shaped by Kenny Rogers’ lyric: “Sometimes you have to fight to be a man.” Coward of the County, Kenny Rogers. Disciples of Jesus do not accept the proposition that “sometimes you have to fight.” Sometimes you have to suffer. Sometimes you have to forgive as many as seventy times seventy. Sometimes you have to die. But fighting violence with violence is not an option.

Luke 10:38–42

This brief story has been cited numerous times for the proposition that the contemplative life of prayer, meditation and worship is superior to the active life of work and service. Both the proposition and the use of the text to support it are off the mark. There are a couple of things going on here. Jesus is a guest in the home of Mary and Martha. As such, protocol demands that he be shown hospitality in the tradition illustrated by Abraham in our Genesis reading. But Jesus is not simply a guest. He is a teacher or rabbi and is in the process of instructing his disciples. Mary is among those disciples “sitting at his feet” and listening to his instruction. While women in the first century were not forbidden to learn Torah, it would be highly unusual for a rabbi to accept one as a disciple. E. Earle Ellis, The Gospel of Luke, The New Century Bible Commentary (c. 1974, Marshall, Morgan & Scott) p. 163. It would also have been considered extremely poor etiquette at the very least for a woman to neglect her duty of hospitality toward a visiting rabbi in order to sit listening with his disciples. It is hardly surprising, then, that Martha is not pleased with Mary.

By taking Mary’s part, Jesus is recognizing her as one of his disciples invited to hear and obey his word. So far from denigrating Martha’s service, Jesus is actually elevating Martha. By implication, he is telling her also that she is far too important to be tied to domestic chores when the word of life is being spoken. Mary has chosen the “better” part and that choice is now open to Martha also. If the reign of God calls one to leave behind home, family and livelihood, how much more whatever is cooking on the stove! Let the beans burn.

As he does throughout his gospel, Luke is once again elevating the role and status of women in Jesus’ ministry. Consistent with the tone of urgency that has taken hold since the turning point of the gospel toward Jerusalem, Luke is here pointing out that the good news about the reign of God disrupts the conventions of proper hospitality just as it does funeral preparations, Sabbath observance and class distinctions.

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