Jokes about Wee Three Kings, or "tried to smoke a rubber cigar..." aside, it is not yet Epiphany- the day the church remembers and clebrates the 3 Wise people. We are pretty much all back at our usual lives, and for many of us, teh tree is down, the leftovers are gone, the New Year's resolutions have started. But the Wise Men (and women) are stilll searching for Jesus. Estimates say they traveled at least 2 years, following the star, before they got to see tha baby Jesus. (who was a toddler by then, apparently). What do you search for in your life? What have you been following for years? It is something that gives light and life, soemthing taht will lead to Jesus? Or have you (and I include myself in this) been following something,been paying attention to something, for years, that will not lead you to the Prince of Peace? Spend some time is silence and prayer, asking yourself: What am I searching for? What can I let go of searching for?
Blessings in this Epiphany time- Pastor Nancy
Tuesday, January 4, 2011
Thursday, December 30, 2010
New Year
The New Year always brings up a mixed bag of cultural stuff for me--the whole big party, New Year's Eve, watch the ball drop/resolutions/next year will be better/top ten lists, baggage. The New Year will be both good and bad, like most other years. What is constant is the love and care of God. Psalm 139 says "If I ascend to heaven, you are there, if I make my bed in utter darkness, you are there". We might say: "In 2011, you are there, O God. No matter what the time, or where we are, you are always there." No matter what 2011 brings, we can trust in God, who is always there.
Wednesday, November 24, 2010
Christ the King
Colossians 1:11-20 p956
11May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14in whom we have redemption, the forgiveness of sins. 15He is the image of the invisible God, the firstborn of all creation; 16for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 17He himself is before all things, and in him all things hold together. 18He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19For in him all the fullness of God was pleased to dwell, 20and 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
Luke 23:33-43 p859
33When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34Then Jesus said, “Father, forgive them; for they do not know what they are doing.” And they cast lots to divide his clothing. 35And the people stood by, watching; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” 36The soldiers also mocked him, coming up and offering him sour wine, 37and saying, “If you are the King of the Jews, save yourself!” 38There was also an inscription over him, “This is the King of the Jews.” 39One of the criminals who were hanged there kept deriding him and
saying, “Are you not the Messiah? Save yourself and us!” 40But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42Then he said, “Jesus, remember me when you come into your kingdom.” 43He replied, “Truly I tell you, this day you will be with me in Paradise.”
This is the Word of the Lord….thanks be to God
“Jesus, remember me when you come into your kingdom…” We sing that sometimes (sing it here…)
Jesus, remember me, when you come into your kingdom.
There are three crosses on the hill that day—3 men being crucified—and all of them are charged with sedition. They are considered insurrectionists, traitors, and Jesus is there too—as just another traitor against Rome—because nobody goes up against Rome and lives to tell about it.
Rome’s punishment is harsh, and fast, and public—the 3 men are all there on the hill to serve as a warning and a lesson—do not mess with Rome—but that is not the lesson we learn—
The inscription that hangs over Jesus’ head got it right—“This is the King of the Jews”. Ironically, or prophetically, the soldiers got it right. This is the King of the Jews…
But what kind of King? What kind of King would let himself be crucified? What kind of King would die such a public and shameful death? What kind of King would say this about the very people who crucified him: ”Father, forgive them, for they do not know what they are doing…” “Jesus, remember me, when you come into your kingdom”—what kind of kingdom can that possibly be?
Colossians says that Christ is the firstborn of creation, for in him all things in heaven and earth were created—all things have been created through him and for him—that Christ is the image of the invisible God…..but what kind of image is this? A suffering savior? A broken king? A failed Messiah? Who would want any part of that?
In the movie, Gran Torino, Clint Eastwood plays Walt Kowalski, an unlikely hero. He is a racist, a misogynist, a bitter, warped old man, recently widowed, estranged from his children, furious about all the Hmong immigrants that have moved into the neighborhood. And yet—he acts in a saving way to the family next door, and especially to their young son, who is bullied and threatened and beat up. Mr. Kowalski shares food, and time, and his car, his vintage Gran Torino, with the boy. He does not look like a savior—he looks like an old man, waiting for death to come to him. And yet his actions bring hope and healing to others.
We have talked about apocalypse, about unveiling—about how what is unveiled, what is revealed, is the realest reality, the truest truth—
And in Christ’s crucifixion, we have an unveiling—that THIS is what a Messiah looks like, that this is what God is like—that this is what love looks like—
This is what our rescuer looks like—for in Christ’s dying, and in his rising, God has “rescued us from the power of darkness, and transferred us into the kingdom of his beloved Son”.
This is not a king like we read about in fairy tales. And we Americans, who have a history, a story and identity based on rejecting kings, have trouble with this image. But this king is not like any human king. And this reign, this kingdom, is not like any earthly empire we have ever seen.
This is not a king like Caesar, in which peace (because the Romans were famous for the Pax Romana) is peace built upon fear, and oppression, and threats.
This king is a paradox—a ruler who was killed like a criminal, among criminals—but a king who is able, even at the moment of his life giving death, to respond, to forgive, to hear, and bless.
And one of the criminals asks to be remembered—Jesus, remember me, when you come into your kingdom—how ever far away that is, however long it takes, however wildly improbable it is that a Palestinian peasant, a man hung up in public on a tree could even have a kingdom-
And what Jesus does is answer him—“This day” This day, you will be with me in paradise. Today- right now—this day
The Gospel of Luke is full of “this day”
Unto you is born THIS DAY, in the city of David, a Savior, who is Christ, the Lord (lk 2:11)
When Jesus goes to his hometown, and reads from the prophet Isaiah in the Synagogue, he says “This day the scripture has been fulfilled in your hearing…” (lk 4:21)
In the story of Zaccheus, Jesus says to Zaccheus “I must come to your house THIS DAY” and then announces “THIS DAY salvation has come to this house because he, too is a son of Abraham” (19)
That is the kind of king we have, this is the kind of King Christ is—one who hears us, and responds to us, not later, or when he gets around to it, or in the way of politicians and earthly kings, never, but THIS DAY—a king who hears our cries, who responds to us—“even before they call, I will answer, while they are still speaking I will hear” says God in Isaiah (65:24) We have a king, we worship a king, who is not in some heaven, light years away , not too busy, not to disconnected, to hear us and listen to us.
And yet—it is a paradox—a mystery—Walter Brueggemann reminds us that a mystery is not “something that can be solved, if only we think harder or better”—no, Christ as king is mystery and paradox- and the kingdom of God, the Reign of Christ, si also a mystery. We look at the world, and think “where is this kingdom?” And yet, we say that it exists, in an already here and not yet kind of way. Sylvia Dunstan, in her hymn Christus Paradox, writes of Christ “you, who walk each day beside us, sit in power at God’s side”….”you Lord, are both lamb and shepherd, you lord are both king and slave”
That is the kind of king we have. Not Caesar, and not whoever, or whatever, it is the current empire says should be Lord—we have a King who listens to us, and hears us, and rescues us. Jesus, remember me, remember us, when you come into your kingdom. This day, we are with him in paradise. Amen.
11May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14in whom we have redemption, the forgiveness of sins. 15He is the image of the invisible God, the firstborn of all creation; 16for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 17He himself is before all things, and in him all things hold together. 18He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19For in him all the fullness of God was pleased to dwell, 20and 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
Luke 23:33-43 p859
33When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34Then Jesus said, “Father, forgive them; for they do not know what they are doing.” And they cast lots to divide his clothing. 35And the people stood by, watching; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” 36The soldiers also mocked him, coming up and offering him sour wine, 37and saying, “If you are the King of the Jews, save yourself!” 38There was also an inscription over him, “This is the King of the Jews.” 39One of the criminals who were hanged there kept deriding him and
saying, “Are you not the Messiah? Save yourself and us!” 40But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42Then he said, “Jesus, remember me when you come into your kingdom.” 43He replied, “Truly I tell you, this day you will be with me in Paradise.”
This is the Word of the Lord….thanks be to God
“Jesus, remember me when you come into your kingdom…” We sing that sometimes (sing it here…)
Jesus, remember me, when you come into your kingdom.
There are three crosses on the hill that day—3 men being crucified—and all of them are charged with sedition. They are considered insurrectionists, traitors, and Jesus is there too—as just another traitor against Rome—because nobody goes up against Rome and lives to tell about it.
Rome’s punishment is harsh, and fast, and public—the 3 men are all there on the hill to serve as a warning and a lesson—do not mess with Rome—but that is not the lesson we learn—
The inscription that hangs over Jesus’ head got it right—“This is the King of the Jews”. Ironically, or prophetically, the soldiers got it right. This is the King of the Jews…
But what kind of King? What kind of King would let himself be crucified? What kind of King would die such a public and shameful death? What kind of King would say this about the very people who crucified him: ”Father, forgive them, for they do not know what they are doing…” “Jesus, remember me, when you come into your kingdom”—what kind of kingdom can that possibly be?
Colossians says that Christ is the firstborn of creation, for in him all things in heaven and earth were created—all things have been created through him and for him—that Christ is the image of the invisible God…..but what kind of image is this? A suffering savior? A broken king? A failed Messiah? Who would want any part of that?
In the movie, Gran Torino, Clint Eastwood plays Walt Kowalski, an unlikely hero. He is a racist, a misogynist, a bitter, warped old man, recently widowed, estranged from his children, furious about all the Hmong immigrants that have moved into the neighborhood. And yet—he acts in a saving way to the family next door, and especially to their young son, who is bullied and threatened and beat up. Mr. Kowalski shares food, and time, and his car, his vintage Gran Torino, with the boy. He does not look like a savior—he looks like an old man, waiting for death to come to him. And yet his actions bring hope and healing to others.
We have talked about apocalypse, about unveiling—about how what is unveiled, what is revealed, is the realest reality, the truest truth—
And in Christ’s crucifixion, we have an unveiling—that THIS is what a Messiah looks like, that this is what God is like—that this is what love looks like—
This is what our rescuer looks like—for in Christ’s dying, and in his rising, God has “rescued us from the power of darkness, and transferred us into the kingdom of his beloved Son”.
This is not a king like we read about in fairy tales. And we Americans, who have a history, a story and identity based on rejecting kings, have trouble with this image. But this king is not like any human king. And this reign, this kingdom, is not like any earthly empire we have ever seen.
This is not a king like Caesar, in which peace (because the Romans were famous for the Pax Romana) is peace built upon fear, and oppression, and threats.
This king is a paradox—a ruler who was killed like a criminal, among criminals—but a king who is able, even at the moment of his life giving death, to respond, to forgive, to hear, and bless.
And one of the criminals asks to be remembered—Jesus, remember me, when you come into your kingdom—how ever far away that is, however long it takes, however wildly improbable it is that a Palestinian peasant, a man hung up in public on a tree could even have a kingdom-
And what Jesus does is answer him—“This day” This day, you will be with me in paradise. Today- right now—this day
The Gospel of Luke is full of “this day”
Unto you is born THIS DAY, in the city of David, a Savior, who is Christ, the Lord (lk 2:11)
When Jesus goes to his hometown, and reads from the prophet Isaiah in the Synagogue, he says “This day the scripture has been fulfilled in your hearing…” (lk 4:21)
In the story of Zaccheus, Jesus says to Zaccheus “I must come to your house THIS DAY” and then announces “THIS DAY salvation has come to this house because he, too is a son of Abraham” (19)
That is the kind of king we have, this is the kind of King Christ is—one who hears us, and responds to us, not later, or when he gets around to it, or in the way of politicians and earthly kings, never, but THIS DAY—a king who hears our cries, who responds to us—“even before they call, I will answer, while they are still speaking I will hear” says God in Isaiah (65:24) We have a king, we worship a king, who is not in some heaven, light years away , not too busy, not to disconnected, to hear us and listen to us.
And yet—it is a paradox—a mystery—Walter Brueggemann reminds us that a mystery is not “something that can be solved, if only we think harder or better”—no, Christ as king is mystery and paradox- and the kingdom of God, the Reign of Christ, si also a mystery. We look at the world, and think “where is this kingdom?” And yet, we say that it exists, in an already here and not yet kind of way. Sylvia Dunstan, in her hymn Christus Paradox, writes of Christ “you, who walk each day beside us, sit in power at God’s side”….”you Lord, are both lamb and shepherd, you lord are both king and slave”
That is the kind of king we have. Not Caesar, and not whoever, or whatever, it is the current empire says should be Lord—we have a King who listens to us, and hears us, and rescues us. Jesus, remember me, remember us, when you come into your kingdom. This day, we are with him in paradise. Amen.
Apocalypse Now?
Apocalypse Now?
Isaiah 65:17-25 p 607
17For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind. 18But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight. 19I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress. 20No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed. 21They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. 22They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. 23They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD— and their descendants as well. 24Before they call I will answer, while they are yet speaking I will hear. 25The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent—its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD.
Luke 21:5-19 p 856
5When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6“As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.” 7They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8And he said, “Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ and, ‘The time is near!’ Do not go after them. 9“When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. 12“But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13This will give you an opportunity to testify. 14So make up your minds not to prepare your defense in advance; 15for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17You will be hated by all because of my name. 18But not a hair of your head will perish. 19By your endurance you will gain your souls.
We are standing here, outside of time. Or, rather, in a wrinkle in time, In the calendar of the cultural year, we are getting close to the end—we have come through the cycle of elections, and are looking at the whirl of holidays: Thanksgiving, Christmas, and New Year’s. In the church calendar, we are even closer to the end—next week we will celebrate Christ the King Sunday, which the church marks as the last Sunday in the year, and Advent, starting on Nov 28, will be the beginning of our new year.
Here, in Luke’s Gospel, we have a weird wrinkle as well. Jesus is speaking to the disciples as they are in Jerusalem- right before the Passover, in the middle of Holy Week. He has already had his triumphal entry into Jerusalem, his Palm Sunday moment. And while they are admiring the Temple, Jesus tells them it will all be thrown down. To the people in Luke’s community, who are hearing this a generation later, this has already happened—the Temple was destroyed in 70 CE by the Romans.
And we, sitting here in modern times, are caught in a kind of time warp. Because what Jesus is talking about is the end—the end of the world. And the disciples ask for signs, so they can be prepared, but what Jesus gives them instead is a non-answer, a speech about wars, and insurrections, and famines and plagues, and persecutions and betrayals and death. Not very fun, and more than a little scary. Certainly not what they were hoping for. But we see, today, wars and rumors of war, famine, plague—cholera in Haiti, devastation in Indonesia, Christians being persecuted and murdered in Iraq, people going hungry in our own counties—and we don’t know what to make of all this.
And then, Jesus says this even more odd and less comforting thing. After telling the disciples about persecutions and arrest, being brought before the authorities, betrayals by families, being put to death, Jesus says “This will give you an opportunity to testify”. “An opportunity”—Frankly, Jesus, this sounds like cold comfort to me. A sales pitch gone wrong. “This will give you an opportunity to testify”
The adult classes in both Hector and Lodi are studying the book of Revelation. We are using the excellent study guide put out by the Presbyterian Women, written by Barbara Rossing. Dr Rossing is a professor of New Testament at Luther Seminary in Chicago. Her testimony is this: the book of Revelation to John, the last book in our Bible, is a book of comfort and hope. It is a book of love, given to us by a loving God. Now that does not mean there are not some terrible and scary images in it. But through it all, it is a testimony of comfort.
The book of Revelation is a specific kind of literature, a type common in the first century and even earlier, called “an apocalypse” Apocalypse comes from the Greek word for “unveiling”, or drawing back the curtain. This passage in Luke is known as “the little apocalypse”. And what we find in apocalypse, strangely, is comfort, because what we see when we draw back the curtain is this: the vision we are given in Isaiah, the vision we just heard. In that vision, in that reality—and it is the realest reality, the truest truth—we see that God is still creating, that God is with us. We see what actually is, rather than just the way things appear to be. We see this vision of the world the way God intends it—that people will live long and healthy lives, that someone who dies at 100 will still be considered a spring chicken, that people will actually plant things, and have the freedom to eat what they produce, instead of growing for another, that people will actually build lives, and have the freedom and grace and time to live in them, instead of always struggling for somebody else. No more will there be weeping and crying, no more will there be infant mortality or people unable to live out their full life times. I will delight in my people, says God. Be glad and rejoice forever in what I am creating, says the Lord.
And that is what we are called to testify to and about. That is WHO we are called to testify to and about. Now, I know, nearly all of us here are not comfortable with “testify”. It brings up scary images of street preachers, or people who button hole you in a coercive and aggressive way. When we talked with Session about what the Book of Order describes as the first responsibility of an elder, which is “To provide opportunities for evangelism to be learned and practiced in and by the church” (BOO G-10.0102a), there was a palpable wave of uncomfortableness—and silence-- around the table.
But what Jesus gave the disciples, clustered there, looking at the Temple, is both bad news and good news. It’s almost like a joke. The bad news is things are going to get tough, really tough, BUT this is an opportunity. An opportunity to testify. The good news is I will be with you- This is comfort—the gift of Himself, and of the Holy Spirit. He tells them--“I will give you words and wisdom.”
We are here this morning, because everywhere along the way, somebody has testified. If those early disciples had not testified, there would have been no church. The church grew and expanded. Through the centuries. We are the beneficiaries of the testimony that was brought about by the persecution and oppression of somebody else.
Now, testimony looks like many things. Sometimes it looks like concrete action—feeding people, giving them rides to the doctor, helping them pay the heating bill and have a safe place to live, or a warm shelter at night. Sometimes, testimony also looks like teaching—teaching children in Sunday School, teaching others what you have learned. Sometimes testimony is joys and concerns offered at the Session meting, or in church. Sometimes testimony is simple: “I don’t know how we got through it. It must have been the power of God.”
Testimony always involves what we have seen, what we have known, how we have experienced God at work in the world and in our lives. In two weeks, we will ask those of you have received the seed money grants to speak about that act of faith. And we know that public speaking is the #1 fear on most people’s charts. We all hated it in 2nd grade, and we hate it still. But “do not fear”, Jesus says to us. “Make up your minds not to prepare your defense in advance.” So the Christian life is not about having pat answers, having a handy instant response ready. In Revelation, we are told, the saints sing. Mahalia Jackson said she would only sing gospel music, because, “when you sing gospel, you have the feeling there is a cure for what’s wrong.” Listen to what Jesus says “I will give you words, and a wisdom.” There’s a promise there, that God will be with us, that God will see us through, and bear witness through us to others.
David Livingstone, the legendary missionary to Africa, prayed, "Lord, send me anywhere, only go with me. Lay any burden on me, only sustain me." And he testified, "What has sustained me is the promise, 'Lo, I am with you always, even to the end of the world."
This is the promise Jesus conveys in the midst of his prophetic warnings of what will yet come. It is the promise that we testify to today. It is the promise for all time, and even for the end of time. Amen.
Isaiah 65:17-25 p 607
17For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind. 18But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight. 19I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress. 20No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed. 21They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. 22They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. 23They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD— and their descendants as well. 24Before they call I will answer, while they are yet speaking I will hear. 25The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent—its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD.
Luke 21:5-19 p 856
5When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6“As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.” 7They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8And he said, “Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ and, ‘The time is near!’ Do not go after them. 9“When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. 12“But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13This will give you an opportunity to testify. 14So make up your minds not to prepare your defense in advance; 15for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17You will be hated by all because of my name. 18But not a hair of your head will perish. 19By your endurance you will gain your souls.
We are standing here, outside of time. Or, rather, in a wrinkle in time, In the calendar of the cultural year, we are getting close to the end—we have come through the cycle of elections, and are looking at the whirl of holidays: Thanksgiving, Christmas, and New Year’s. In the church calendar, we are even closer to the end—next week we will celebrate Christ the King Sunday, which the church marks as the last Sunday in the year, and Advent, starting on Nov 28, will be the beginning of our new year.
Here, in Luke’s Gospel, we have a weird wrinkle as well. Jesus is speaking to the disciples as they are in Jerusalem- right before the Passover, in the middle of Holy Week. He has already had his triumphal entry into Jerusalem, his Palm Sunday moment. And while they are admiring the Temple, Jesus tells them it will all be thrown down. To the people in Luke’s community, who are hearing this a generation later, this has already happened—the Temple was destroyed in 70 CE by the Romans.
And we, sitting here in modern times, are caught in a kind of time warp. Because what Jesus is talking about is the end—the end of the world. And the disciples ask for signs, so they can be prepared, but what Jesus gives them instead is a non-answer, a speech about wars, and insurrections, and famines and plagues, and persecutions and betrayals and death. Not very fun, and more than a little scary. Certainly not what they were hoping for. But we see, today, wars and rumors of war, famine, plague—cholera in Haiti, devastation in Indonesia, Christians being persecuted and murdered in Iraq, people going hungry in our own counties—and we don’t know what to make of all this.
And then, Jesus says this even more odd and less comforting thing. After telling the disciples about persecutions and arrest, being brought before the authorities, betrayals by families, being put to death, Jesus says “This will give you an opportunity to testify”. “An opportunity”—Frankly, Jesus, this sounds like cold comfort to me. A sales pitch gone wrong. “This will give you an opportunity to testify”
The adult classes in both Hector and Lodi are studying the book of Revelation. We are using the excellent study guide put out by the Presbyterian Women, written by Barbara Rossing. Dr Rossing is a professor of New Testament at Luther Seminary in Chicago. Her testimony is this: the book of Revelation to John, the last book in our Bible, is a book of comfort and hope. It is a book of love, given to us by a loving God. Now that does not mean there are not some terrible and scary images in it. But through it all, it is a testimony of comfort.
The book of Revelation is a specific kind of literature, a type common in the first century and even earlier, called “an apocalypse” Apocalypse comes from the Greek word for “unveiling”, or drawing back the curtain. This passage in Luke is known as “the little apocalypse”. And what we find in apocalypse, strangely, is comfort, because what we see when we draw back the curtain is this: the vision we are given in Isaiah, the vision we just heard. In that vision, in that reality—and it is the realest reality, the truest truth—we see that God is still creating, that God is with us. We see what actually is, rather than just the way things appear to be. We see this vision of the world the way God intends it—that people will live long and healthy lives, that someone who dies at 100 will still be considered a spring chicken, that people will actually plant things, and have the freedom to eat what they produce, instead of growing for another, that people will actually build lives, and have the freedom and grace and time to live in them, instead of always struggling for somebody else. No more will there be weeping and crying, no more will there be infant mortality or people unable to live out their full life times. I will delight in my people, says God. Be glad and rejoice forever in what I am creating, says the Lord.
And that is what we are called to testify to and about. That is WHO we are called to testify to and about. Now, I know, nearly all of us here are not comfortable with “testify”. It brings up scary images of street preachers, or people who button hole you in a coercive and aggressive way. When we talked with Session about what the Book of Order describes as the first responsibility of an elder, which is “To provide opportunities for evangelism to be learned and practiced in and by the church” (BOO G-10.0102a), there was a palpable wave of uncomfortableness—and silence-- around the table.
But what Jesus gave the disciples, clustered there, looking at the Temple, is both bad news and good news. It’s almost like a joke. The bad news is things are going to get tough, really tough, BUT this is an opportunity. An opportunity to testify. The good news is I will be with you- This is comfort—the gift of Himself, and of the Holy Spirit. He tells them--“I will give you words and wisdom.”
We are here this morning, because everywhere along the way, somebody has testified. If those early disciples had not testified, there would have been no church. The church grew and expanded. Through the centuries. We are the beneficiaries of the testimony that was brought about by the persecution and oppression of somebody else.
Now, testimony looks like many things. Sometimes it looks like concrete action—feeding people, giving them rides to the doctor, helping them pay the heating bill and have a safe place to live, or a warm shelter at night. Sometimes, testimony also looks like teaching—teaching children in Sunday School, teaching others what you have learned. Sometimes testimony is joys and concerns offered at the Session meting, or in church. Sometimes testimony is simple: “I don’t know how we got through it. It must have been the power of God.”
Testimony always involves what we have seen, what we have known, how we have experienced God at work in the world and in our lives. In two weeks, we will ask those of you have received the seed money grants to speak about that act of faith. And we know that public speaking is the #1 fear on most people’s charts. We all hated it in 2nd grade, and we hate it still. But “do not fear”, Jesus says to us. “Make up your minds not to prepare your defense in advance.” So the Christian life is not about having pat answers, having a handy instant response ready. In Revelation, we are told, the saints sing. Mahalia Jackson said she would only sing gospel music, because, “when you sing gospel, you have the feeling there is a cure for what’s wrong.” Listen to what Jesus says “I will give you words, and a wisdom.” There’s a promise there, that God will be with us, that God will see us through, and bear witness through us to others.
David Livingstone, the legendary missionary to Africa, prayed, "Lord, send me anywhere, only go with me. Lay any burden on me, only sustain me." And he testified, "What has sustained me is the promise, 'Lo, I am with you always, even to the end of the world."
This is the promise Jesus conveys in the midst of his prophetic warnings of what will yet come. It is the promise that we testify to today. It is the promise for all time, and even for the end of time. Amen.
Monday, November 8, 2010
More than Enough
Psalm 73
Truly God is good to the upright, to those who are pure in heart.
But as for me, my feet had almost stumbled, my steps had nearly slipped. For I was envious of the arrogant; I saw the prosperity of the wicked.
For they have no pain; their bodies are sound and sleek. They are not in trouble as other are; they are not plagued like other people.
But when I thought how to understand this, it seemed to me a wearisome task, until I went into the sanctuary of God; then I perceived their end.
Nevertheless, I am continually with you; you hold my right hand. Who have I in heaven but you? And there is nothing on earth that I desire other than you.
But for me, it is good to be near God; I have made the Lord God my refuge, to tell of all your works.
We have been working our way through a number of parables this fall. We have heard the parable of the dishonest steward, the parable of the mustard seed, the parable of the persistent widow. Today we have another parable. And as we have come to understand, a parable might seem simple, or clear, on first reading. But it is usually more complicated than that. Clarence Jordan said that a parable is like a Trojan horse- once you let it in, BAM its got you. One of the things we need to know, in opening up this parable, is that Jesus is telling stories about what life in the Kingdom of God is like. It is like ten women, waiting for the bridegroom’s return. It is like a mustard plant that grows from a tiny seed. It is like a master going on a journey…..Listen now for the word of the Lord….
Matthew 25:14-30
14“For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15to one he gave five talents, to another two, to another, one, to each according to his ability. Then he went away. 16The one who had received the five talents went off at once and traded with them, and made five more talents. 17In the same way, the one who had the two talents made two more talents. 18But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19After a long time the master of those slaves came and settled accounts with them. 20Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ 21His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 22And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ 23His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 24Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28So take the talent from him, and give it to the one with the ten talents. 29For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.’
This is the word of the Lord…..Thanks be to God
On first glance, this seems to be a story about venture capitalism. Two slaves are given money by their owner. They invest it- wisely? Luckily? Who knows? But they get a great return on their investment. When their owner comes back, they are happy to report the good return, and they are rewarded. The third slave, on the other hand, doesn’t do anything with the investment—well, he does one thing— he doesn’t lose it. He buries it in the ground- and, no surprise--it produces no yield, no return. And when he reports to the master, he is thrown out into the outer darkness. Not exactly a happy ending?
There are some things we need to know about this story. The money is the master’s. It is his to do with as he pleases. And what pleases him? Entrusting porperty to his servants. The master gives his own money to the servants, in full trust. This is what the business world calls a “fiduciary transaction” – that is based on the Latin word, fide, for trust.
Second, the master gives them an enormous amount—in today’s dollars, the sums would equal between half a million and several million dollars. I don't know about you, but Id be a little nervous to entrusted with that amount of money.
Third, irt seems teh master gives without any restrictions, any prerequisites—but we are told that the master gives “according to their abilities”. The master knows the slaves, knows what they can handle, what they are capable of accomplishing. Then he leaves.
Well, the master finally returns to settle teh accounts after being gone "a long time." And we hear the reports of the slaves to the master. We don’t know what the slaves did, how they invested- but we do know that “trust” and “joy” are involved. The servants are described as “trustworthy”- the version many of us know is “well done, good and faithful servant”. Faithful, dependable, trustworthy- take your pick. And then the servants enter into the “joy of their master”. They have acted in trust, and are proclaimed trustworthy themselves.
The third slave, however, has not acted in trust. He has acted out of fear. He buried the money- the text says “concealed it”. Now, he could have told the master he hid teh money for safekeeping. That was accepted practice in teh first century. Instead,he tells the master “I was afraid” He feared the master, describes him as greedy and dishonest, and acted out of fear—fear of not enough.
In many ways, the third slave is like the person described in Psalm 73—who sees others, sees how well off they are, sees how “sound and sleek” their bodies are—no disease, no health problems, no putting off going to the doctor because of worry about how much the bill is going to be, no letting the car go with that funny noise because you can’t afford to get it fixed, and because you’re afraid of how expensive its going to be. The writer of Psalm 73 sees those rich, sleek people, and is filled with fear and envy. He says about himself “but as for me, my feet had almost stumbled….until I went into the sanctuary of God”. When the writer encounters God, his mind is made clear—he sees what is trustworthy: “Whom have I in heaven but you? You hold my right hand”
The parable is, at heart, not a story about money markets and good investment strategies. It is a story about trust. And, it is about risk. Because the two alwasy travel hand in hand. The kingdom of God is like a master who gives. Extravagantly. Abundantly. Good gifts, that produce good fruit. We learned in the parable of the mustard seed that we already have enough faith. And we learned in the parable on the unjust steward that God wants, expects us, to use our minds, our imagination, our talents. We learn in this story to trust.
I think the first two servants knew their boss and teh thrid one didnt have a clue. The first two knew he expected results, but that resluts were less important than effort. Tom Watson, former head of IBM is quoted as saying "To increase your success rate you have to double your failure rate." Why? becase great success can rarely happen withput taking some risk.
When we act, trusting those gifts and that God, we are acting out Kingdom of God living. The Kingdom of God is not ruled by fear of not enough—it is based on trust in a God who is giving—so giving that he comes to us, eats with us, invites us to eat with him.
We live that out, here, as a community of faith, gathered around this Table. I am not telling you anything you don’t already know, that the past few years have been very difficult. And yet—and yet—God has blessed us richly, so that we can be a blessing to others. God is always a God of enough—more than enough. God feeds God’s people with manna and quail in the wilderness, with so much fish and bread—out of nothing—that there is enough for everybody, and enough for baskets of leftovers to be taken up. The economy of the kingdom of God is abundant and knows no scarcity. God feeds us so well, we have food to give to the food pantry, and to the Free lunch, and the OFA luncheon, and to shut ins, and to the Community Turkey Dinner. God has blessed us, so that we can be a blessing to others. Which is what we will do, in the giving of the seed money grants later this morning. The Session acted, trusting God, and trusting you, faithful servants, to use your imagination and skills and talents, to produce a return for God, and to share that blessing with others.
God blesses us here, at the Table. In overflowing love, in abundant grace, we are called. To be fed, to be nourished, and to go out into the world to reflect that abundant love to others. Because God is always a God of more than enough. Amen
Truly God is good to the upright, to those who are pure in heart.
But as for me, my feet had almost stumbled, my steps had nearly slipped. For I was envious of the arrogant; I saw the prosperity of the wicked.
For they have no pain; their bodies are sound and sleek. They are not in trouble as other are; they are not plagued like other people.
But when I thought how to understand this, it seemed to me a wearisome task, until I went into the sanctuary of God; then I perceived their end.
Nevertheless, I am continually with you; you hold my right hand. Who have I in heaven but you? And there is nothing on earth that I desire other than you.
But for me, it is good to be near God; I have made the Lord God my refuge, to tell of all your works.
We have been working our way through a number of parables this fall. We have heard the parable of the dishonest steward, the parable of the mustard seed, the parable of the persistent widow. Today we have another parable. And as we have come to understand, a parable might seem simple, or clear, on first reading. But it is usually more complicated than that. Clarence Jordan said that a parable is like a Trojan horse- once you let it in, BAM its got you. One of the things we need to know, in opening up this parable, is that Jesus is telling stories about what life in the Kingdom of God is like. It is like ten women, waiting for the bridegroom’s return. It is like a mustard plant that grows from a tiny seed. It is like a master going on a journey…..Listen now for the word of the Lord….
Matthew 25:14-30
14“For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15to one he gave five talents, to another two, to another, one, to each according to his ability. Then he went away. 16The one who had received the five talents went off at once and traded with them, and made five more talents. 17In the same way, the one who had the two talents made two more talents. 18But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19After a long time the master of those slaves came and settled accounts with them. 20Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ 21His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 22And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ 23His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 24Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28So take the talent from him, and give it to the one with the ten talents. 29For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.’
This is the word of the Lord…..Thanks be to God
On first glance, this seems to be a story about venture capitalism. Two slaves are given money by their owner. They invest it- wisely? Luckily? Who knows? But they get a great return on their investment. When their owner comes back, they are happy to report the good return, and they are rewarded. The third slave, on the other hand, doesn’t do anything with the investment—well, he does one thing— he doesn’t lose it. He buries it in the ground- and, no surprise--it produces no yield, no return. And when he reports to the master, he is thrown out into the outer darkness. Not exactly a happy ending?
There are some things we need to know about this story. The money is the master’s. It is his to do with as he pleases. And what pleases him? Entrusting porperty to his servants. The master gives his own money to the servants, in full trust. This is what the business world calls a “fiduciary transaction” – that is based on the Latin word, fide, for trust.
Second, the master gives them an enormous amount—in today’s dollars, the sums would equal between half a million and several million dollars. I don't know about you, but Id be a little nervous to entrusted with that amount of money.
Third, irt seems teh master gives without any restrictions, any prerequisites—but we are told that the master gives “according to their abilities”. The master knows the slaves, knows what they can handle, what they are capable of accomplishing. Then he leaves.
Well, the master finally returns to settle teh accounts after being gone "a long time." And we hear the reports of the slaves to the master. We don’t know what the slaves did, how they invested- but we do know that “trust” and “joy” are involved. The servants are described as “trustworthy”- the version many of us know is “well done, good and faithful servant”. Faithful, dependable, trustworthy- take your pick. And then the servants enter into the “joy of their master”. They have acted in trust, and are proclaimed trustworthy themselves.
The third slave, however, has not acted in trust. He has acted out of fear. He buried the money- the text says “concealed it”. Now, he could have told the master he hid teh money for safekeeping. That was accepted practice in teh first century. Instead,he tells the master “I was afraid” He feared the master, describes him as greedy and dishonest, and acted out of fear—fear of not enough.
In many ways, the third slave is like the person described in Psalm 73—who sees others, sees how well off they are, sees how “sound and sleek” their bodies are—no disease, no health problems, no putting off going to the doctor because of worry about how much the bill is going to be, no letting the car go with that funny noise because you can’t afford to get it fixed, and because you’re afraid of how expensive its going to be. The writer of Psalm 73 sees those rich, sleek people, and is filled with fear and envy. He says about himself “but as for me, my feet had almost stumbled….until I went into the sanctuary of God”. When the writer encounters God, his mind is made clear—he sees what is trustworthy: “Whom have I in heaven but you? You hold my right hand”
The parable is, at heart, not a story about money markets and good investment strategies. It is a story about trust. And, it is about risk. Because the two alwasy travel hand in hand. The kingdom of God is like a master who gives. Extravagantly. Abundantly. Good gifts, that produce good fruit. We learned in the parable of the mustard seed that we already have enough faith. And we learned in the parable on the unjust steward that God wants, expects us, to use our minds, our imagination, our talents. We learn in this story to trust.
I think the first two servants knew their boss and teh thrid one didnt have a clue. The first two knew he expected results, but that resluts were less important than effort. Tom Watson, former head of IBM is quoted as saying "To increase your success rate you have to double your failure rate." Why? becase great success can rarely happen withput taking some risk.
When we act, trusting those gifts and that God, we are acting out Kingdom of God living. The Kingdom of God is not ruled by fear of not enough—it is based on trust in a God who is giving—so giving that he comes to us, eats with us, invites us to eat with him.
We live that out, here, as a community of faith, gathered around this Table. I am not telling you anything you don’t already know, that the past few years have been very difficult. And yet—and yet—God has blessed us richly, so that we can be a blessing to others. God is always a God of enough—more than enough. God feeds God’s people with manna and quail in the wilderness, with so much fish and bread—out of nothing—that there is enough for everybody, and enough for baskets of leftovers to be taken up. The economy of the kingdom of God is abundant and knows no scarcity. God feeds us so well, we have food to give to the food pantry, and to the Free lunch, and the OFA luncheon, and to shut ins, and to the Community Turkey Dinner. God has blessed us, so that we can be a blessing to others. Which is what we will do, in the giving of the seed money grants later this morning. The Session acted, trusting God, and trusting you, faithful servants, to use your imagination and skills and talents, to produce a return for God, and to share that blessing with others.
God blesses us here, at the Table. In overflowing love, in abundant grace, we are called. To be fed, to be nourished, and to go out into the world to reflect that abundant love to others. Because God is always a God of more than enough. Amen
Tuesday, October 12, 2010
Faith as a mustard seed
Habakkuk 1:1-4; 2:1-4 p. 762
The oracle that the prophet Habakkuk saw. O LORD, how long shall I cry for help, and you will not listen? Or cry to you “Violence!” and you will not save? Why do you make me see wrong-doing and look at trouble? Destruction and violence are before me; strife and contention arise. So the law becomes slack and justice never prevails. The wicked surround the righteous— therefore judgment comes forth perverted.
I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint. Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. 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. Look at the proud! Their spirit is not right in them, but the righteous live by their faith.
Luke 17:5-10 p 852
The apostles said to the Lord, “Increase our faith!” The Lord replied, “If you had faith the size of a mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. “Who among you would say to your slave who has just come in from plowing or tending sheep in the field, ‘Come here at once and take your place at the table’? Would you not rather say to him, ‘Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink’? Do you thank the slave for doing what was commanded? So you also, when you have done all that you were ordered to do, say, ‘We are worthless slaves; we have done only what we ought to have done!’”
This is the Word of the Lord
Thanks be to God
Those of us who are a certain age can remember the jewelry- the mustard seed jewelry. A tiny glass bubble contained one, tiny, yellowy-brown mustard seed, and that was fashioned into a bracelet or a necklace. It was to be a visible reminder of what size of faith, what kind of faith we are to have.
“If you have faith as a grain of mustard” Jesus says to the disciples when they ask—no, demand—more faith. “Increase our faith” they say, as if faith were a commodity, something they could measure or weigh out, something we could somehow accumulate, somehow have more of.
This passage has often been preached to scold people—or we feel ashamed and guilty when we read it. We ask ourselves: Is my faith even smaller than a grain of mustard? Or, perhaps, we feel that is the truth of our life- we don’t have EVEN faith the size of a grain of mustard- that our faith is infinitesimal. We look at other people, and they seem so serene- because of faith. When they go through hard times, their faith doesn’t seem to waiver. When they are suffering, they do not complain—they have faith. They are pillars of faith, we might say. And we look at ourselves, our own internal life, and compare. We see ourselves as lacking in the faith department. We want that, we think. We want to be like that. Give me more faith, make my faith stronger, we pray, just like the disciples.
But what if, when Jesus was speaking to the disciples, holding his thumb and finger apart only this far, he was not scolding them? What if he was telling them: not, you don’t have even this much faith, but, this much faith, that you already have, is enough? In the original language, the “if” presumes a positive answer: Yes, you do have enough faith!
Earlier this year, we talked about “faith” as a verb—faithing is really a better translation of the word used for faith. And that is where we come to the parable of the slave. We are uncomfortable with language about slavery. And the story we heard sounds harsh to our ears. The slave in the story has just finished a hard day’s work in the fields, and now has to come home and prepare dinner and serve at the table, with no thanks at all. But slaves and masters were common in Jesus’ time, and are part of his world. Jesus says that we are to be like the slave: get to work! If faith is a verb, then “faithing” is the work we are called to do. The issue then becomes less about the amount of faith that we have, and more about what we are doing with that faith.
“Faithing” sometimes looks like the words we heard in Habakkuk. Habakkuk is a prophet, and he is speaking to God, lamenting to God—in a pretty bold way. “O Lord, how long shall I cry to you, and you will not listen? How long will there be violence, and injustice, and you don’t do a thing? I will stand here at my watchpost—I will stand right here and wait—I will watch to see what he will say to me” says the prophet. This is what faith looks like: Habakkuk, is a prophet in Jerusalem, probably in the Temple itself, in the 7th century BCE. He is, essentially, yelling at God: Don’t you see what I am seeing? God, come down and DO something!
Now, we might expect Habakkuk to get struck by lightning, or struck with boils and sores, or something- do we dare talk to God like this? But this IS faith talk, this is faith in action, because it is faith in a person, a relationship—with God! A God who is always trustworthy, who hears us, who listens to Habakkuk’s cry—because this is what God says:
“Write the vision, make it plain, so large that even a runner running by may read it. There is indeed a vision, which I, God, am creating. If it does not come as soon as you want it, then wait for it—it will surely come, it will not delay.” Then, there is this little blessing at the end—“the righteous live by their faith.”
The righteous live by their faith. When times are tough, we feel like we can barely breathe, much less live. But, God tells us, the righteous live by their faith. You already have enough faith—even when it is the size of a grain of mustard! It is enough because it is faith in Christ, the One who is among as one who serves, the One who calls us—and everyone—to Come here at once and take our place at the table. Amen
The oracle that the prophet Habakkuk saw. O LORD, how long shall I cry for help, and you will not listen? Or cry to you “Violence!” and you will not save? Why do you make me see wrong-doing and look at trouble? Destruction and violence are before me; strife and contention arise. So the law becomes slack and justice never prevails. The wicked surround the righteous— therefore judgment comes forth perverted.
I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint. Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. 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. Look at the proud! Their spirit is not right in them, but the righteous live by their faith.
Luke 17:5-10 p 852
The apostles said to the Lord, “Increase our faith!” The Lord replied, “If you had faith the size of a mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. “Who among you would say to your slave who has just come in from plowing or tending sheep in the field, ‘Come here at once and take your place at the table’? Would you not rather say to him, ‘Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink’? Do you thank the slave for doing what was commanded? So you also, when you have done all that you were ordered to do, say, ‘We are worthless slaves; we have done only what we ought to have done!’”
This is the Word of the Lord
Thanks be to God
Those of us who are a certain age can remember the jewelry- the mustard seed jewelry. A tiny glass bubble contained one, tiny, yellowy-brown mustard seed, and that was fashioned into a bracelet or a necklace. It was to be a visible reminder of what size of faith, what kind of faith we are to have.
“If you have faith as a grain of mustard” Jesus says to the disciples when they ask—no, demand—more faith. “Increase our faith” they say, as if faith were a commodity, something they could measure or weigh out, something we could somehow accumulate, somehow have more of.
This passage has often been preached to scold people—or we feel ashamed and guilty when we read it. We ask ourselves: Is my faith even smaller than a grain of mustard? Or, perhaps, we feel that is the truth of our life- we don’t have EVEN faith the size of a grain of mustard- that our faith is infinitesimal. We look at other people, and they seem so serene- because of faith. When they go through hard times, their faith doesn’t seem to waiver. When they are suffering, they do not complain—they have faith. They are pillars of faith, we might say. And we look at ourselves, our own internal life, and compare. We see ourselves as lacking in the faith department. We want that, we think. We want to be like that. Give me more faith, make my faith stronger, we pray, just like the disciples.
But what if, when Jesus was speaking to the disciples, holding his thumb and finger apart only this far, he was not scolding them? What if he was telling them: not, you don’t have even this much faith, but, this much faith, that you already have, is enough? In the original language, the “if” presumes a positive answer: Yes, you do have enough faith!
Earlier this year, we talked about “faith” as a verb—faithing is really a better translation of the word used for faith. And that is where we come to the parable of the slave. We are uncomfortable with language about slavery. And the story we heard sounds harsh to our ears. The slave in the story has just finished a hard day’s work in the fields, and now has to come home and prepare dinner and serve at the table, with no thanks at all. But slaves and masters were common in Jesus’ time, and are part of his world. Jesus says that we are to be like the slave: get to work! If faith is a verb, then “faithing” is the work we are called to do. The issue then becomes less about the amount of faith that we have, and more about what we are doing with that faith.
“Faithing” sometimes looks like the words we heard in Habakkuk. Habakkuk is a prophet, and he is speaking to God, lamenting to God—in a pretty bold way. “O Lord, how long shall I cry to you, and you will not listen? How long will there be violence, and injustice, and you don’t do a thing? I will stand here at my watchpost—I will stand right here and wait—I will watch to see what he will say to me” says the prophet. This is what faith looks like: Habakkuk, is a prophet in Jerusalem, probably in the Temple itself, in the 7th century BCE. He is, essentially, yelling at God: Don’t you see what I am seeing? God, come down and DO something!
Now, we might expect Habakkuk to get struck by lightning, or struck with boils and sores, or something- do we dare talk to God like this? But this IS faith talk, this is faith in action, because it is faith in a person, a relationship—with God! A God who is always trustworthy, who hears us, who listens to Habakkuk’s cry—because this is what God says:
“Write the vision, make it plain, so large that even a runner running by may read it. There is indeed a vision, which I, God, am creating. If it does not come as soon as you want it, then wait for it—it will surely come, it will not delay.” Then, there is this little blessing at the end—“the righteous live by their faith.”
The righteous live by their faith. When times are tough, we feel like we can barely breathe, much less live. But, God tells us, the righteous live by their faith. You already have enough faith—even when it is the size of a grain of mustard! It is enough because it is faith in Christ, the One who is among as one who serves, the One who calls us—and everyone—to Come here at once and take our place at the table. Amen
Tuesday, September 28, 2010
Parable of Lazarus and what's his name
Jeremiah 32:1-3a, 6-15 p643
The word that came to Jeremiah from the LORD in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadrezzar. 2At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, 3where King Zedekiah of Judah had confined him. Zedekiah had said, “Why do you prophesy and say: Thus says the LORD: I am going to give this city into the hand of the king of Babylon, and he shall take it; 6Jeremiah said, The word of the LORD came to me: 7Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” 8Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the LORD, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of the LORD. 9And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. 10I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; 12and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13In their presence I charged Baruch, saying, 14Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. 15For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.
Luke 16:19-31
The Rich Man and Lazarus
19-21"There once was a rich man, expensively dressed in the latest fashions, wasting his days in conspicuous consumption. A poor man named Lazarus, covered with sores, had been dumped on his doorstep. All he lived for was to get a meal from scraps off the rich man's table. His best friends were the dogs who came and licked his sores.
22-24"Then he died, this poor man, and was taken up by the angels to the lap of Abraham. The rich man also died and was buried. In hell and in torment, he looked up and saw Abraham in the distance and Lazarus in his lap. He called out, 'Father Abraham, mercy! Have mercy! Send Lazarus to dip his finger in water to cool my tongue. I'm in agony in this fire.'
25-26"But Abraham said, 'Child, remember that in your lifetime you got the good things and Lazarus the bad things. It's not like that here. Here he's consoled and you're tormented. Besides, in all these matters there is a huge chasm set between us so that no one can go from us to you even if he wanted to, nor can anyone cross over from you to us.'
27-28"The rich man said, 'Then let me ask you, Father: Send him to the house of my father where I have five brothers, so he can tell them the score and warn them so they won't end up here in this place of torment.'
29"Abraham answered, 'They have Moses and the Prophets to tell them the score. Let them listen to them.'
30"'I know, Father Abraham,' he said, 'but they're not listening. If someone came back to them from the dead, they would change their ways.'
31"Abraham replied, 'If they won't listen to Moses and the Prophets, they're not going to be convinced by someone who rises from the dead.'"
This is the Word of the Lord
Thanks be to God
There you have it- a simple story- black and white—the rich man lived sumptuously, Lazarus laid in the street and begged. The rich man died and went to hell, Lazarus went to heaven, the rich man was bad, Lazarus was good—right? So simple—and yet, Scripture—and life—are more nuanced, more complicated than that.
We have a portrait of the rich man—he feasted sumptuously, he was clothed in purple, a color worn only by royalty, and was dressed in fine linens- according to the text, even his underwear was fancy and expensive- that’s the fine linens they are talking about. Lazarus, a poor man, is so weak from hunger that he is laid—or, literally, dumped- at the rich man’s gate—so weak that he cannot even shoo the dogs away who come to keep him company and lick his wounds. They both die—isn’t that the great leveler? And the rich man is buried and winds up in Hades, the home of the dead. And Lazarus is carried by angels, and goes to heaven, where he is comforted in the bosom of Abraham. Quite a reversal.
But—did the rich man sin so badly? Is it right to equate the description of his opulence with sin and evil? Was Lazarus rewarded in heaven for his suffering on earth? Ancient though equated prosperity with goodness and God’s favor. So when we see the rich man doing well, and Lazarus on the street, the standard thinking would be that they were getting what they deserved. We hear this today in people who preach the Prosperity Gospel—that if you are good, God will reward you. And if you are suffering? Then you need to get right with God—and God will reward you with wealth.
The Gospel of Luke is a gospel of reversals. It is especially favored by liberation theologies, which rose up out of the poverty and suffering of South and Central America, who know the kind of suffering Lazarus has endured. We hear of reversals in the very first chapter of the Gospel according to Luke. And, because we need to be reminded of what God is doing, of what kind of god our God is, we hear it every year at Advent: Mary’s Song, the Magnificat, in which she sings “my soul rejoices in God my Savior, for he has looked with favor on the lowliness of his servant…..He has brought down the powerful from their thrones, and lifted up the lowly. He has filled the hungry with good things, and sent the rich away empty.”
I guess God has brought down the powerful, and lifted up the lowly—Lazarus is certainly feasting at the table with Abraham--but still, the parable doesn’t tell us that the rich man is an evil man. But look carefully at what he does do—when the rich man is in hell, suffering, dying for even a drop of water—he still thinks he has power and privilege, he still is trying to run the show. He goes directly to the top man—he goes to Father Abraham, and asks Father Abraham to send a servant…who just happens to be Lazarus. Now, at some point in life, the rich man has noticed Lazarus enough to know his name—in fact, Lazarus is the only person in any of Jesus’ parables who is named—a privilege Mr. Megabucks doesn’t get—but the rich man still doesn’t really see Lazarus—not as a person. He doesn’t speak to Lazarus, but only speaks about him—Send Lazarus to me. And Abraham has pity on the rich man- he even calls him “my child” but he cannot send Lazarus to him. The rich man then asks for Father Abraham to at least send Lazarus to warn his brothers—again, there it is- sending Lazarus—as if Lazarus was just a waiter, or an errand boy, instead of another one of the rich man’s brothers.
Because that, I believe, is the problem—the rich man doesn’t see Lazarus, doesn’t see him as a human being made in the image of God. Last week, we talked about both the Unjust Manager, and the Prodigal Son. Both of those men had moments of clarity—where they saw, clearly and definitively, what the truth of their situation was- the prodigal son when he was a long way from home, and came to his senses—the Unjust steward, when he saw the truth of his situation- I am too weak to beg, and to proud too dig. But here, the rich man doesn’t really see at all. He doesn’t have any clarity about his situation—he is still trying to call the shots. The rich man didn’t really see Lazarus when he was outside his gate, and he doesn’t see Lazarus as a person now, even after this great reversal of fortunes.
Jeremiah was a prophet in Jerusalem. The weeping prophet, he is called, because he laments and cries over the city and the people, as Babylon is pounding at the doors and taking the city and people captive. In this morning’s reading, the Babylonians are already in the city—and Jeremiah begins to see something—a message from God—to go and buy a field. Now, Jeremiah is in prison, he has no children to pass the land onto, and the real estate future looks pretty dim. But he buys a field, and makes quite a big production of it. There is a scribe, Baruch—and witnesses- the Judeans and people in the courtyard—and there is a public exchange of money and deeds- and they are preserved for posterity. Jeremiah is doing what is called a prophetic sign act- a public performance of what the kingdom of God is like, of what God is calling him to do.
Now, Jeremiah is a prophet. And prophets don’t see the future, or at least not in a “crystal ball’ kind of way—but Jeremiah sees God’s future, all the same. Jeremiah sees the future that God is securing, is preparing—a future, with hope.
Last week, we talked about being savvy—being shrewd. Jeremiah’s action is the exact opposite of that—if there is anything more “unshrewd” I can’t imagine what it could be—buying a field in a city that is occupied by a foreign army. While you are in prison. And you don’t have any children to inherit the field of land.
But sometimes, this is what God’s economy looks like. It looks a lot like foolishness. St Paul wrote that “God’s foolishness is wiser than human wisdom” (1 Cor 1:25) Father Abraham himself knows about foolishness. God told him to leave his country and his family, “to go to a place I will show you.” And Abraham and Sarah did just that
Perhaps Jeremiah’s actions are foolish—But he is acting in hope—hope in a future that God is both promising and creating. He trusts in God.
I am sure we would not consider ourselves rich, like the rich man. And we would not consider ourselves poor, certainly not as poor as Lazarus. Perhaps we are the brothers—the ones who do not listen- do not listen to Moses and the prophets.
The text has Father Abraham saying : “ they will not be convinced even if someone rises from the dead”. “Even if”…. But we do have someone who rose from the dead- for our sakes! He is both the wisdom of God, and the world’s foolishness. By the grace of God, we have Jesus Christ.
The vision in the parable of the rich man and Lazarus is one of judgment. Both the rich man and Lazarus have lived their lives, and now they are reaping the rewards. Father Abraham tells the man: “if your brother did not listen to Moses and the prophets—and Jeremiah was one of them—if we listen to Jeremiah, who acts because he believes in a God of future and hope, then what will we do? How will we act?
One of the ways might look like this: Habitat for Humanity. It is foolishness, at least according to prevailing economic thinking, to give credit—and a house—to someone who has never had either. But Habitat is a mix of both savvy and foolishness—people who have never had a house, are trained in finances, trained in budgeting. And they put sweat equity into their homes—and the houses of others, who are also looking to a future, with hope.
Most of us, I imagine, know that every dollar bill and coin in the US has written on them “In God we trust”. If that is true, then, and if we take the time to read that, or remember that every time we spend some money, what will we spend it on? What economy of God, what spending for a future, and a hope, will we do?
The word that came to Jeremiah from the LORD in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadrezzar. 2At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, 3where King Zedekiah of Judah had confined him. Zedekiah had said, “Why do you prophesy and say: Thus says the LORD: I am going to give this city into the hand of the king of Babylon, and he shall take it; 6Jeremiah said, The word of the LORD came to me: 7Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” 8Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the LORD, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of the LORD. 9And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. 10I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; 12and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13In their presence I charged Baruch, saying, 14Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. 15For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.
Luke 16:19-31
The Rich Man and Lazarus
19-21"There once was a rich man, expensively dressed in the latest fashions, wasting his days in conspicuous consumption. A poor man named Lazarus, covered with sores, had been dumped on his doorstep. All he lived for was to get a meal from scraps off the rich man's table. His best friends were the dogs who came and licked his sores.
22-24"Then he died, this poor man, and was taken up by the angels to the lap of Abraham. The rich man also died and was buried. In hell and in torment, he looked up and saw Abraham in the distance and Lazarus in his lap. He called out, 'Father Abraham, mercy! Have mercy! Send Lazarus to dip his finger in water to cool my tongue. I'm in agony in this fire.'
25-26"But Abraham said, 'Child, remember that in your lifetime you got the good things and Lazarus the bad things. It's not like that here. Here he's consoled and you're tormented. Besides, in all these matters there is a huge chasm set between us so that no one can go from us to you even if he wanted to, nor can anyone cross over from you to us.'
27-28"The rich man said, 'Then let me ask you, Father: Send him to the house of my father where I have five brothers, so he can tell them the score and warn them so they won't end up here in this place of torment.'
29"Abraham answered, 'They have Moses and the Prophets to tell them the score. Let them listen to them.'
30"'I know, Father Abraham,' he said, 'but they're not listening. If someone came back to them from the dead, they would change their ways.'
31"Abraham replied, 'If they won't listen to Moses and the Prophets, they're not going to be convinced by someone who rises from the dead.'"
This is the Word of the Lord
Thanks be to God
There you have it- a simple story- black and white—the rich man lived sumptuously, Lazarus laid in the street and begged. The rich man died and went to hell, Lazarus went to heaven, the rich man was bad, Lazarus was good—right? So simple—and yet, Scripture—and life—are more nuanced, more complicated than that.
We have a portrait of the rich man—he feasted sumptuously, he was clothed in purple, a color worn only by royalty, and was dressed in fine linens- according to the text, even his underwear was fancy and expensive- that’s the fine linens they are talking about. Lazarus, a poor man, is so weak from hunger that he is laid—or, literally, dumped- at the rich man’s gate—so weak that he cannot even shoo the dogs away who come to keep him company and lick his wounds. They both die—isn’t that the great leveler? And the rich man is buried and winds up in Hades, the home of the dead. And Lazarus is carried by angels, and goes to heaven, where he is comforted in the bosom of Abraham. Quite a reversal.
But—did the rich man sin so badly? Is it right to equate the description of his opulence with sin and evil? Was Lazarus rewarded in heaven for his suffering on earth? Ancient though equated prosperity with goodness and God’s favor. So when we see the rich man doing well, and Lazarus on the street, the standard thinking would be that they were getting what they deserved. We hear this today in people who preach the Prosperity Gospel—that if you are good, God will reward you. And if you are suffering? Then you need to get right with God—and God will reward you with wealth.
The Gospel of Luke is a gospel of reversals. It is especially favored by liberation theologies, which rose up out of the poverty and suffering of South and Central America, who know the kind of suffering Lazarus has endured. We hear of reversals in the very first chapter of the Gospel according to Luke. And, because we need to be reminded of what God is doing, of what kind of god our God is, we hear it every year at Advent: Mary’s Song, the Magnificat, in which she sings “my soul rejoices in God my Savior, for he has looked with favor on the lowliness of his servant…..He has brought down the powerful from their thrones, and lifted up the lowly. He has filled the hungry with good things, and sent the rich away empty.”
I guess God has brought down the powerful, and lifted up the lowly—Lazarus is certainly feasting at the table with Abraham--but still, the parable doesn’t tell us that the rich man is an evil man. But look carefully at what he does do—when the rich man is in hell, suffering, dying for even a drop of water—he still thinks he has power and privilege, he still is trying to run the show. He goes directly to the top man—he goes to Father Abraham, and asks Father Abraham to send a servant…who just happens to be Lazarus. Now, at some point in life, the rich man has noticed Lazarus enough to know his name—in fact, Lazarus is the only person in any of Jesus’ parables who is named—a privilege Mr. Megabucks doesn’t get—but the rich man still doesn’t really see Lazarus—not as a person. He doesn’t speak to Lazarus, but only speaks about him—Send Lazarus to me. And Abraham has pity on the rich man- he even calls him “my child” but he cannot send Lazarus to him. The rich man then asks for Father Abraham to at least send Lazarus to warn his brothers—again, there it is- sending Lazarus—as if Lazarus was just a waiter, or an errand boy, instead of another one of the rich man’s brothers.
Because that, I believe, is the problem—the rich man doesn’t see Lazarus, doesn’t see him as a human being made in the image of God. Last week, we talked about both the Unjust Manager, and the Prodigal Son. Both of those men had moments of clarity—where they saw, clearly and definitively, what the truth of their situation was- the prodigal son when he was a long way from home, and came to his senses—the Unjust steward, when he saw the truth of his situation- I am too weak to beg, and to proud too dig. But here, the rich man doesn’t really see at all. He doesn’t have any clarity about his situation—he is still trying to call the shots. The rich man didn’t really see Lazarus when he was outside his gate, and he doesn’t see Lazarus as a person now, even after this great reversal of fortunes.
Jeremiah was a prophet in Jerusalem. The weeping prophet, he is called, because he laments and cries over the city and the people, as Babylon is pounding at the doors and taking the city and people captive. In this morning’s reading, the Babylonians are already in the city—and Jeremiah begins to see something—a message from God—to go and buy a field. Now, Jeremiah is in prison, he has no children to pass the land onto, and the real estate future looks pretty dim. But he buys a field, and makes quite a big production of it. There is a scribe, Baruch—and witnesses- the Judeans and people in the courtyard—and there is a public exchange of money and deeds- and they are preserved for posterity. Jeremiah is doing what is called a prophetic sign act- a public performance of what the kingdom of God is like, of what God is calling him to do.
Now, Jeremiah is a prophet. And prophets don’t see the future, or at least not in a “crystal ball’ kind of way—but Jeremiah sees God’s future, all the same. Jeremiah sees the future that God is securing, is preparing—a future, with hope.
Last week, we talked about being savvy—being shrewd. Jeremiah’s action is the exact opposite of that—if there is anything more “unshrewd” I can’t imagine what it could be—buying a field in a city that is occupied by a foreign army. While you are in prison. And you don’t have any children to inherit the field of land.
But sometimes, this is what God’s economy looks like. It looks a lot like foolishness. St Paul wrote that “God’s foolishness is wiser than human wisdom” (1 Cor 1:25) Father Abraham himself knows about foolishness. God told him to leave his country and his family, “to go to a place I will show you.” And Abraham and Sarah did just that
Perhaps Jeremiah’s actions are foolish—But he is acting in hope—hope in a future that God is both promising and creating. He trusts in God.
I am sure we would not consider ourselves rich, like the rich man. And we would not consider ourselves poor, certainly not as poor as Lazarus. Perhaps we are the brothers—the ones who do not listen- do not listen to Moses and the prophets.
The text has Father Abraham saying : “ they will not be convinced even if someone rises from the dead”. “Even if”…. But we do have someone who rose from the dead- for our sakes! He is both the wisdom of God, and the world’s foolishness. By the grace of God, we have Jesus Christ.
The vision in the parable of the rich man and Lazarus is one of judgment. Both the rich man and Lazarus have lived their lives, and now they are reaping the rewards. Father Abraham tells the man: “if your brother did not listen to Moses and the prophets—and Jeremiah was one of them—if we listen to Jeremiah, who acts because he believes in a God of future and hope, then what will we do? How will we act?
One of the ways might look like this: Habitat for Humanity. It is foolishness, at least according to prevailing economic thinking, to give credit—and a house—to someone who has never had either. But Habitat is a mix of both savvy and foolishness—people who have never had a house, are trained in finances, trained in budgeting. And they put sweat equity into their homes—and the houses of others, who are also looking to a future, with hope.
Most of us, I imagine, know that every dollar bill and coin in the US has written on them “In God we trust”. If that is true, then, and if we take the time to read that, or remember that every time we spend some money, what will we spend it on? What economy of God, what spending for a future, and a hope, will we do?
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