Most of us are familiar with I Corinthians 13. Sometimes called the “love chapter,” contained there are the verses often read at weddings (even though the love being talked about is not love between two persons). Paul speaks of love, in I Corinthians 13, as a spiritual gift. He refers to it as a “still more excellent way.”
Paul’s words on spiritual gifts begin in Chapter 12. Here, he speaks of the variety of gifts and how these are distributed to each of us.
The verse I would like to address this morning is the one which reads, “To each is given a manifestation of the Spirit for the common good.”
There are times when spiritual gifts are viewed as God’s favor. In such a light, they almost become a measure or indication of how devoted one is to God. Almost as if spiritual gifts are a reward; perhaps a reward for faithfulness.
Paul makes it clear that spiritual gifts are given for one reason – FOR THE COMMON GOOD. Any spiritual gift which might come our way has been given to us so that we might participate in the building up of the people of God; in the strengthening of the whole of creation.
Each of you has been gifted; many have been gifted beyond one’s wildest imagination. Make use of those gifts, for the common good. Look for ways in which you can serve others with the knowledge, skill, abilities you posses.
Thursday, October 29, 2009
Wednesday, October 28, 2009
Devotion - Wednesday, Oct 28
This morning I read Matthew 9:9-17. It is yet another dispute with the religious types of Jesus’ day. This time it is the Pharisees. They are critical of Jesus eating with “tax collectors and sinners.”
In response, Jesus utters words which should be familiar to us all: “Those who are well have no need of a physician, but those who are sick…. I came not to call the righteous, but sinners.”
At some point in my life I heard it said that Jesus is making a jab at these folks who think of themselves as righteous. The implication being that are “sick” and in “need of a physician,” but that they are blind to this.
Following along on this line of reasoning, it isn’t folks who are “truly righteous” whom Jesus criticizes. It is those who pronounce themselves righteous. “How else,” one might ask, “can the righteous enter the kingdom of God?” “It is those who are converted, from sinners to righteous who enter God’s eternal rest,” one might add.
While in no way advocating a constant and continual state of sinfulness, I do affirm a saying by Martin Luther that the members of the true Church are simultaneously saints and sinners. We are saints in that Christ’s death and resurrection has saved us; we are sinners in that we are (on this side of our own death and resurrection) separated from God. It isn’t the thoughts, words, and actions (sin with a small “s”) which is noted here. It is Sin (capital “S”) as a condition of existence. This existence is ours until that time when we are resurrected to be with Christ forever.
There was a t-shirt sold at this summer’s youth gathering. It is script letters which spell out “sinner” when looked at from one angle and “saint” when the t-shirt is rotated 180 degrees. What an appropriate reminder that we do remain forever in need of a physician. We are constantly needful of Christ’s forgiveness. But, we can be confident that the work of Christ has indeed done what needs to be done. We can be confident in our status as “saints” in the one true holy, catholic Church.
In response, Jesus utters words which should be familiar to us all: “Those who are well have no need of a physician, but those who are sick…. I came not to call the righteous, but sinners.”
At some point in my life I heard it said that Jesus is making a jab at these folks who think of themselves as righteous. The implication being that are “sick” and in “need of a physician,” but that they are blind to this.
Following along on this line of reasoning, it isn’t folks who are “truly righteous” whom Jesus criticizes. It is those who pronounce themselves righteous. “How else,” one might ask, “can the righteous enter the kingdom of God?” “It is those who are converted, from sinners to righteous who enter God’s eternal rest,” one might add.
While in no way advocating a constant and continual state of sinfulness, I do affirm a saying by Martin Luther that the members of the true Church are simultaneously saints and sinners. We are saints in that Christ’s death and resurrection has saved us; we are sinners in that we are (on this side of our own death and resurrection) separated from God. It isn’t the thoughts, words, and actions (sin with a small “s”) which is noted here. It is Sin (capital “S”) as a condition of existence. This existence is ours until that time when we are resurrected to be with Christ forever.
There was a t-shirt sold at this summer’s youth gathering. It is script letters which spell out “sinner” when looked at from one angle and “saint” when the t-shirt is rotated 180 degrees. What an appropriate reminder that we do remain forever in need of a physician. We are constantly needful of Christ’s forgiveness. But, we can be confident that the work of Christ has indeed done what needs to be done. We can be confident in our status as “saints” in the one true holy, catholic Church.
Tuesday, October 27, 2009
Devotion - Tuesday, October 27
Matthew 9 contains another of the many healing stories. I was reading verses 1-8 this morning. Here, a paralytic is brought to Jesus. When he sees their faith, Jesus says to the man lying on the bed, “Take heart, my son; your sins are forgiven.”
There follows a dispute between Jesus and the scribes. They ask upon what authority does Jesus forgives sins.
These healing stories are somewhat puzzling to me. These healing stories seem to be addressing something other than healing.
First, the puzzling part. While there are expressions of the Christian Church which continue to practice faith healings, most of us have moved away from such services. We pray for the sick and we will ask for God’s healing, but we seldom lay it on the line. I have yet to attend a mainline worship service in which there is a clear insistence that God is about to take away the sickness of someone.
If there are all these healings in the Bible, why are we so reluctant to engage in similar practices today? That is what puzzles me.
I begin to get my answer when I read more verses. In this short section of Mathew 9 there is a healing, but the overarching theme is the dispute this creates with the scribes. The issue, in Matthew 9 is not so much the healing as it is the faith of those who are following Jesus. They have faith in him; the scribes are only interested in upholding the ritual laws and practices.
In Jesus’ day, faith healing was embraced without question. The link between sinfulness and death was also accepted belief. How else could you explain the sudden onset of an illness and death of someone in a matter of hours? We might think meningitis; they had no knowledge of microbiology.
Even so, the healings were not as simple as “Ask faithfully enough and God will do this for you.” Jesus’ concern was with the life and the faith of those who came to him. He would heal disease as a way of healing the broken relationship with God.
Remember that in the first exchange with the paralytic, Jesus addresses his sin. It is only later in the story that he speaks directly to the man’s disorder.
I have been at many, many, many mainline worship services at which the brokenness of an individual’s life has been addressed. We will never shy away from Jesus’ example in addressing and removing the brokenness in our relationship with God.
There follows a dispute between Jesus and the scribes. They ask upon what authority does Jesus forgives sins.
These healing stories are somewhat puzzling to me. These healing stories seem to be addressing something other than healing.
First, the puzzling part. While there are expressions of the Christian Church which continue to practice faith healings, most of us have moved away from such services. We pray for the sick and we will ask for God’s healing, but we seldom lay it on the line. I have yet to attend a mainline worship service in which there is a clear insistence that God is about to take away the sickness of someone.
If there are all these healings in the Bible, why are we so reluctant to engage in similar practices today? That is what puzzles me.
I begin to get my answer when I read more verses. In this short section of Mathew 9 there is a healing, but the overarching theme is the dispute this creates with the scribes. The issue, in Matthew 9 is not so much the healing as it is the faith of those who are following Jesus. They have faith in him; the scribes are only interested in upholding the ritual laws and practices.
In Jesus’ day, faith healing was embraced without question. The link between sinfulness and death was also accepted belief. How else could you explain the sudden onset of an illness and death of someone in a matter of hours? We might think meningitis; they had no knowledge of microbiology.
Even so, the healings were not as simple as “Ask faithfully enough and God will do this for you.” Jesus’ concern was with the life and the faith of those who came to him. He would heal disease as a way of healing the broken relationship with God.
Remember that in the first exchange with the paralytic, Jesus addresses his sin. It is only later in the story that he speaks directly to the man’s disorder.
I have been at many, many, many mainline worship services at which the brokenness of an individual’s life has been addressed. We will never shy away from Jesus’ example in addressing and removing the brokenness in our relationship with God.
Monday, October 26, 2009
Devotion - Monday, October 26
Yesterday’s Reformation sermon (posted at http://chrisheavner.blogspot.com/) generated several responses. As I had expected, it unsettled some. As he was leaving the worship service, one member of the congregation said, “I would take opposition to what you said.”
Basically, the sermon asserted that the Reformation can be traced to Martin Luther’s fear that his sins were not to be forgiven. He struggled to believe that God would forgive him. When he was finally able to accept the affirmation of scripture that we are justifed by grace, not by works of the law, he began to oppose the Church’s restrictions on forgiveness.
I said that it is God’s work to save us – not our own. I said that the faith which serves to receive the gift of salvation is also a gift from God. This is where my fellow UniLu member expressed opposition. “I have always been told that we have to have faith first,” he said.
This is the issue which divided the early reformation movement. Luther believed that God comes to us; those who became known as the Reformed Church believed that one had to have faith in order for God’s grace to gain a foothold.
I tried to assure the one who shared the comment with me that there are more Reformed Christians in the world (certainly more in the southern US) than Lutherans. Many have chosen the path which insists that faith must be there for the sacraments to have the desired effect on us.
This is no place for a long, drawn out theological debate. (And I am sure that in my attempt to be brief this morning I have committed many oversights.) My intention is to point out this divide within the Church. My hope is that we might toe this line and engage in the life-long debate as to what we believe. Standing firmly where God has planted us, we will all come to a better understanding of how it is that God’s grace and God’s salvation has taken hold of us and our lives.
Basically, the sermon asserted that the Reformation can be traced to Martin Luther’s fear that his sins were not to be forgiven. He struggled to believe that God would forgive him. When he was finally able to accept the affirmation of scripture that we are justifed by grace, not by works of the law, he began to oppose the Church’s restrictions on forgiveness.
I said that it is God’s work to save us – not our own. I said that the faith which serves to receive the gift of salvation is also a gift from God. This is where my fellow UniLu member expressed opposition. “I have always been told that we have to have faith first,” he said.
This is the issue which divided the early reformation movement. Luther believed that God comes to us; those who became known as the Reformed Church believed that one had to have faith in order for God’s grace to gain a foothold.
I tried to assure the one who shared the comment with me that there are more Reformed Christians in the world (certainly more in the southern US) than Lutherans. Many have chosen the path which insists that faith must be there for the sacraments to have the desired effect on us.
This is no place for a long, drawn out theological debate. (And I am sure that in my attempt to be brief this morning I have committed many oversights.) My intention is to point out this divide within the Church. My hope is that we might toe this line and engage in the life-long debate as to what we believe. Standing firmly where God has planted us, we will all come to a better understanding of how it is that God’s grace and God’s salvation has taken hold of us and our lives.
Sunday, October 25, 2009
Seremon - Reformation Sunday
Reformation Sunday Rev. Chris S. Heavner
October 25, 2006 University Lutheran Church
Romans 3:19-28
Moving from Fear to Love
I am never quite sure, on Reformation Sunday, whether to emphasize what is unique about the theological tradition in which we stand or if it is better to talk about what we hold in common with the whole of Christianity.
Martin Luther wanted to remain firmly rooted in the whole of Christianity. He insisted that “No one be known by the name ‘Luther.’” His immediate followers, as well as the folks who currently attend “Lutheran” Churches in Germany, we known as the Evangelischies, or Evangelical.
Then again, it seems appropriate to spend a bit of time talking history. More and more of those who find themselves in a Lutheran worship service got there by means of a differing route that baptism in a Lutheran congregation and three years of instruction in Lutheran Catechetical class. So, maybe we do need to spend some time speaking with the voice which is uniquely ours.
The decision on which way to go came as I began to prepare for yesterday’s Stewardship Brunch. I was asked to offer the closing devotion. In preparing my part, I found myself asking why it is important that there be a Lutheran church at all. Why should we give of our time, talent, and treasure in order to keep this place running?
The answer has to do with the opportunity to gather each week and practice forgiveness. You heard me right – practice forgiveness. The world is not a place where forgiveness is readily offered. When the world discovers a mistake or a short-coming there is pouncing and exploitation. Seldom is there understanding and forgiveness.
Lutherans are not unique in that we are the only denomination which believes in and practices forgiveness. But our history begins there. And while there are issues which divided the Church during that period of history called The Reformation, it was the centrality of God’s grace which served as the impetus for the Lutheran theological tradition.
The whole of the Reformation can trace its origins to the fear Martin Luther had that he was not going to be saved. His life story (which I will turn to in just a moment) returns time and time again to the issue of whether God would or could forgive him. His writings, his sermons, his table talk conversations were all geared toward helping others come to understand that God’s grace is boundless and God’s forgiveness is always at hand.
Luther lived in a time when life was rather bleak. Some peasants (his father among them) had started scratching their way up out of the pits by means of increased mechanization and an openness to an emerging merchant class. Hans Luther had great hopes for his son. He spent a good sum of that hard earned money to send Luther to the Latin School in Esienach and finally to Law School in Erfurt. But the young Luther was not at peace with himself. In conversations with his classmates he revealed a disdain for the pleasures and trinkets of the world. He was drawn to the life of a monk; he expressed a desire to spend his time contemplating the fate of one’s soul.
The crucial point came as he as making his way back to Erfurt from his parent’s home. A terrible lightening storm had come up and he was frightened. When a bolt struck close by him he is reported to have considered it an attack from an angry God. He prayed to Saint Anne to intercede on his behalf, promising that if she were to see to his survival he would enter the monastery. As one Lutheran historian was quick to quip – “She did; so he did.”
But Luther’s attempts to appease and angry God did not end there. Even among the monks he was unique in his attempts to demonstrate his dedication to God. It was reported that he would often throw off his blankets. He would punish himself with long hours in the confessional booth.
In the end, it was his confessor, Stauptz, who exposed to Luther his misguided attempt at justification. After one particularly long and tedious attempt at delineating his sins, Stauptz lost patience with Luther and snapped at him, “Good God! All that is required is that you love God!” “Love God?” Luther is reported to have replied, “I hate God!”
You cannot love a God whom you believe is looking for every opportunity to condemn you to hell. You cannot love a God who sets up traps to lead you away. You cannot love a God who is vengeful and ready to condemn. The God who is loveable is the God whose grace is abundant and never ending. The God who is loveable is the God who is more ready to forgive that we are to ask for forgiveness.
Every Christian denomination in the world would agree with this. Lutherans are not unique in believing this. What makes us unique is that we begin (and end) every theological discussion there. Our history compels us to return over and over and over to the central affirmation that nothing should ever be allowed to cause us to doubt the abundance of God’s grace.
If it has been a while since you read the Augsburg Confession (that is the foundational document for the Lutheran Theological tradition) if it has been a while since you read it, I suggest that you do so soon. You will find two articles which deal with the issue of Free Will. These articles lay before us the role of grace in the assurance of salvation.
The first is Article 4 which speaks of the complete absence of free will when it comes to salvation. Salvation is the gift of God, it is the act of God, and it is totally beyond us and our influence. This is not an addition to the message of the scriptures – it is what lies at the center of the New Testament. Read also that Romans text printed on the back of your bulletin. Or the whole of the book of Galatians – sometimes referred to as the Christian Megna Carter. We are justified by (God’s) grace as a gift.
There is a second article in the Augsburg Confession which addresses free will with regard to temporal things. The writings of our church affirm that we do have the ability to choose how we will respond to the goodness of God’s mercy. Article 20 points out that we can chose to do good or we can choose to misuse our freedom. Our good works are added to our faith, but it is not a prerequisite.
Many in our world, in our neighborhood, will abuse God’s unlimited eagerness to forgive. But their misuse does not change God or God’s attitude toward creation.
God remains loving and forgiving; compassionate and merciful.
Lutherans are not the only ones who speak of God in this way, but we are among those who speak of it most often and most clearly. There is not a Christian in the world who would disagree with the Lutheran rally cry of “Justification by grace through faith.” It just that some of them would emphasis the faith over the grace; or speak of faith in a way which makes it something other than a trusting relationship. You can make faith as much of a “work” as any other prescribed by the law.
Our observance of Reformation Sunday should not take the form of a celebrations to glorify Martin Luther or the congregations which bear his name. What this day should be about it a strong and faithful reminder that it is God’s grace which saves us; God’s grace, and nothing else. Faith, itself a gift from God, is the vessel which makes it possible for that grace to reside in us. It is God’s grace which saves us, and since our God is a gracious God there is no ending to his salvation.
There is no fear that it will come to others and skip over us. And there should never be any doubt that God has forgiven us of our sins.
Amen.
October 25, 2006 University Lutheran Church
Romans 3:19-28
Moving from Fear to Love
I am never quite sure, on Reformation Sunday, whether to emphasize what is unique about the theological tradition in which we stand or if it is better to talk about what we hold in common with the whole of Christianity.
Martin Luther wanted to remain firmly rooted in the whole of Christianity. He insisted that “No one be known by the name ‘Luther.’” His immediate followers, as well as the folks who currently attend “Lutheran” Churches in Germany, we known as the Evangelischies, or Evangelical.
Then again, it seems appropriate to spend a bit of time talking history. More and more of those who find themselves in a Lutheran worship service got there by means of a differing route that baptism in a Lutheran congregation and three years of instruction in Lutheran Catechetical class. So, maybe we do need to spend some time speaking with the voice which is uniquely ours.
The decision on which way to go came as I began to prepare for yesterday’s Stewardship Brunch. I was asked to offer the closing devotion. In preparing my part, I found myself asking why it is important that there be a Lutheran church at all. Why should we give of our time, talent, and treasure in order to keep this place running?
The answer has to do with the opportunity to gather each week and practice forgiveness. You heard me right – practice forgiveness. The world is not a place where forgiveness is readily offered. When the world discovers a mistake or a short-coming there is pouncing and exploitation. Seldom is there understanding and forgiveness.
Lutherans are not unique in that we are the only denomination which believes in and practices forgiveness. But our history begins there. And while there are issues which divided the Church during that period of history called The Reformation, it was the centrality of God’s grace which served as the impetus for the Lutheran theological tradition.
The whole of the Reformation can trace its origins to the fear Martin Luther had that he was not going to be saved. His life story (which I will turn to in just a moment) returns time and time again to the issue of whether God would or could forgive him. His writings, his sermons, his table talk conversations were all geared toward helping others come to understand that God’s grace is boundless and God’s forgiveness is always at hand.
Luther lived in a time when life was rather bleak. Some peasants (his father among them) had started scratching their way up out of the pits by means of increased mechanization and an openness to an emerging merchant class. Hans Luther had great hopes for his son. He spent a good sum of that hard earned money to send Luther to the Latin School in Esienach and finally to Law School in Erfurt. But the young Luther was not at peace with himself. In conversations with his classmates he revealed a disdain for the pleasures and trinkets of the world. He was drawn to the life of a monk; he expressed a desire to spend his time contemplating the fate of one’s soul.
The crucial point came as he as making his way back to Erfurt from his parent’s home. A terrible lightening storm had come up and he was frightened. When a bolt struck close by him he is reported to have considered it an attack from an angry God. He prayed to Saint Anne to intercede on his behalf, promising that if she were to see to his survival he would enter the monastery. As one Lutheran historian was quick to quip – “She did; so he did.”
But Luther’s attempts to appease and angry God did not end there. Even among the monks he was unique in his attempts to demonstrate his dedication to God. It was reported that he would often throw off his blankets. He would punish himself with long hours in the confessional booth.
In the end, it was his confessor, Stauptz, who exposed to Luther his misguided attempt at justification. After one particularly long and tedious attempt at delineating his sins, Stauptz lost patience with Luther and snapped at him, “Good God! All that is required is that you love God!” “Love God?” Luther is reported to have replied, “I hate God!”
You cannot love a God whom you believe is looking for every opportunity to condemn you to hell. You cannot love a God who sets up traps to lead you away. You cannot love a God who is vengeful and ready to condemn. The God who is loveable is the God whose grace is abundant and never ending. The God who is loveable is the God who is more ready to forgive that we are to ask for forgiveness.
Every Christian denomination in the world would agree with this. Lutherans are not unique in believing this. What makes us unique is that we begin (and end) every theological discussion there. Our history compels us to return over and over and over to the central affirmation that nothing should ever be allowed to cause us to doubt the abundance of God’s grace.
If it has been a while since you read the Augsburg Confession (that is the foundational document for the Lutheran Theological tradition) if it has been a while since you read it, I suggest that you do so soon. You will find two articles which deal with the issue of Free Will. These articles lay before us the role of grace in the assurance of salvation.
The first is Article 4 which speaks of the complete absence of free will when it comes to salvation. Salvation is the gift of God, it is the act of God, and it is totally beyond us and our influence. This is not an addition to the message of the scriptures – it is what lies at the center of the New Testament. Read also that Romans text printed on the back of your bulletin. Or the whole of the book of Galatians – sometimes referred to as the Christian Megna Carter. We are justified by (God’s) grace as a gift.
There is a second article in the Augsburg Confession which addresses free will with regard to temporal things. The writings of our church affirm that we do have the ability to choose how we will respond to the goodness of God’s mercy. Article 20 points out that we can chose to do good or we can choose to misuse our freedom. Our good works are added to our faith, but it is not a prerequisite.
Many in our world, in our neighborhood, will abuse God’s unlimited eagerness to forgive. But their misuse does not change God or God’s attitude toward creation.
God remains loving and forgiving; compassionate and merciful.
Lutherans are not the only ones who speak of God in this way, but we are among those who speak of it most often and most clearly. There is not a Christian in the world who would disagree with the Lutheran rally cry of “Justification by grace through faith.” It just that some of them would emphasis the faith over the grace; or speak of faith in a way which makes it something other than a trusting relationship. You can make faith as much of a “work” as any other prescribed by the law.
Our observance of Reformation Sunday should not take the form of a celebrations to glorify Martin Luther or the congregations which bear his name. What this day should be about it a strong and faithful reminder that it is God’s grace which saves us; God’s grace, and nothing else. Faith, itself a gift from God, is the vessel which makes it possible for that grace to reside in us. It is God’s grace which saves us, and since our God is a gracious God there is no ending to his salvation.
There is no fear that it will come to others and skip over us. And there should never be any doubt that God has forgiven us of our sins.
Amen.
Thursday, October 22, 2009
Devotion - Thursday, Oct 22
I pray that you will forgive me if my illustrations for these morning reflections arise out of the work being done on the Habitat house. They are called "Teaching moments," those opportunities which present themselves in the course of a day to make a point or drive home a lesson through the events which are happening among us.
This morning I was reading from Matthew 7:22-29. This is a section of the Gospel popular with Habitat volunteers. It is the part which speaks of a house built on the rocks, rather than on sand. This talk of foundations, brought me back to yesterday's work at the Habitat house, and a teaching moment which arose there.
With several experienced volunteer crew leaders, but no professional builder among us, we made the classic mistake of failing to measure every piece of wood twice. As a result, the foundation (actually the flooring system for those of you with a bit more experience) started to get off. It wasn't much. Half an inch here; quarter of an inch there. But in twenty-four feet, the decking no longer fell on to the floor joists. We started pulling nails and knocking out spacers which first-time nail drivers had worked so hard to put in place.
"You have to get this part right," I told them, "or everything else will be out of square."
Too often we do that. We concern ourselves with the part that will be readily seen by others. We think of our hair cut, or the design of our clothes. We pay attention to the football stats so we can converse with others over the chances of a victory on Saturday. When someone looks at a house, they look at the color of the siding or the layout of the rooms. But it is the careful attention to that flooring system which makes the house a stable home.
The foundation/flooring system of our lives are our devotions and our commitments. To what does our heart cling? To which set of principals are we devoted?
I know you are busy. We are all busy. I know there is so much you already have to read. But your reading of the Bible, your time in prayer, and your gathering with fellow believers to discuss what God is doing in your life are ways to ensure that the foundation upon which you plan to build your life is square and straight.
I will spend the first two hours of my morning making sure those floor joists line up. Somewhere along the way, I will engage in those teaching moments - encouraging the volunteers to reflect on the importance - in their own lives - of getting a solid start.
Pastor Chris
This morning I was reading from Matthew 7:22-29. This is a section of the Gospel popular with Habitat volunteers. It is the part which speaks of a house built on the rocks, rather than on sand. This talk of foundations, brought me back to yesterday's work at the Habitat house, and a teaching moment which arose there.
With several experienced volunteer crew leaders, but no professional builder among us, we made the classic mistake of failing to measure every piece of wood twice. As a result, the foundation (actually the flooring system for those of you with a bit more experience) started to get off. It wasn't much. Half an inch here; quarter of an inch there. But in twenty-four feet, the decking no longer fell on to the floor joists. We started pulling nails and knocking out spacers which first-time nail drivers had worked so hard to put in place.
"You have to get this part right," I told them, "or everything else will be out of square."
Too often we do that. We concern ourselves with the part that will be readily seen by others. We think of our hair cut, or the design of our clothes. We pay attention to the football stats so we can converse with others over the chances of a victory on Saturday. When someone looks at a house, they look at the color of the siding or the layout of the rooms. But it is the careful attention to that flooring system which makes the house a stable home.
The foundation/flooring system of our lives are our devotions and our commitments. To what does our heart cling? To which set of principals are we devoted?
I know you are busy. We are all busy. I know there is so much you already have to read. But your reading of the Bible, your time in prayer, and your gathering with fellow believers to discuss what God is doing in your life are ways to ensure that the foundation upon which you plan to build your life is square and straight.
I will spend the first two hours of my morning making sure those floor joists line up. Somewhere along the way, I will engage in those teaching moments - encouraging the volunteers to reflect on the importance - in their own lives - of getting a solid start.
Pastor Chris
Wednesday, October 21, 2009
Devotion - Wednesday, Oct 21
It is dangerous to write about “works” so close to Reformation Sunday. However, today’s Gospel reading, combined with the activity which will fill my day, makes it difficult to avoid speaking to the issue.
In Matthew 7:21 Jesus says, “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.”
Again, while avoiding a works righteousness, this passage seems to be saying to us that it isn’t merely what we do with our lips that matters; what we do with our lives is also taken into consideration.
This morning we begin the construction of the sixteenth Homecoming Habitat for Humanity House. Over the course of the next ten days, the students will frame, roof, side, wire, plumb, and hang drywall. The house will become the home of the Kerswells and their four children. What we do, matters.
Not in the aforementioned verse, but in numerous other places, Jesus tells his followers to care for the poor. He instructs his disciples to be about the tasks of feeding, clothing, and welcoming in the neighbor. This is exactly what the Homecoming Habitat house does. It is an opportunity for the student population to care for a family.
Discipleship is demonstrated in action – one follows the master. We not only confess with our lips, we also put our lives into action. Thus, we do the will of the One whom we serve.
In Matthew 7:21 Jesus says, “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.”
Again, while avoiding a works righteousness, this passage seems to be saying to us that it isn’t merely what we do with our lips that matters; what we do with our lives is also taken into consideration.
This morning we begin the construction of the sixteenth Homecoming Habitat for Humanity House. Over the course of the next ten days, the students will frame, roof, side, wire, plumb, and hang drywall. The house will become the home of the Kerswells and their four children. What we do, matters.
Not in the aforementioned verse, but in numerous other places, Jesus tells his followers to care for the poor. He instructs his disciples to be about the tasks of feeding, clothing, and welcoming in the neighbor. This is exactly what the Homecoming Habitat house does. It is an opportunity for the student population to care for a family.
Discipleship is demonstrated in action – one follows the master. We not only confess with our lips, we also put our lives into action. Thus, we do the will of the One whom we serve.
Tuesday, October 20, 2009
Devotion - Tuesday, Oct 20
In I Corinthians 7:40, Paul uses language reminiscent of something we read in our Sunday School Class this past week. He continues to speak of the immanent return of Christ, and whether one should concern themselves with entering into a marriage. He concludes by saying, “And I think I have the Spirit of God.”
We had read a similar comment from Rob Bell. In reviewing Acts 15, where the church fathers take action, the text speaks of their acts by saying, “it seemed good.”
Sometimes we are called upon to determine a course of action, without a clear and undeniable word from God. (I would even suggest that we are continually being called upon to do so – though others would claim a clear word in cases where I might not.) How, then, do we decide?
Paul says he thinks he “has the Spirit.” Paul implies that he is attempting to make a decision in line with the way the Spirit of God has been leading him.
We all too often separate our lives into two categories: time in communication with God, and time spent on our own. Overcoming this allows us to achieve what Paul refers to as “praying unceasingly.” When every moment of our lives is lived in harmony with where the Spirit of God has been leading us, our whole lives become that prayer – it becomes a continuous interaction between us, God, and the world.
In I Corinthians 7, don’t think Paul is devaluing what he has shared. I believe he is lifting up a model for the way all persons of faith make decisions. We pray, we reflect, we discuss with others, and then we move forward confident that it the Spirit of God which is guiding us.
We had read a similar comment from Rob Bell. In reviewing Acts 15, where the church fathers take action, the text speaks of their acts by saying, “it seemed good.”
Sometimes we are called upon to determine a course of action, without a clear and undeniable word from God. (I would even suggest that we are continually being called upon to do so – though others would claim a clear word in cases where I might not.) How, then, do we decide?
Paul says he thinks he “has the Spirit.” Paul implies that he is attempting to make a decision in line with the way the Spirit of God has been leading him.
We all too often separate our lives into two categories: time in communication with God, and time spent on our own. Overcoming this allows us to achieve what Paul refers to as “praying unceasingly.” When every moment of our lives is lived in harmony with where the Spirit of God has been leading us, our whole lives become that prayer – it becomes a continuous interaction between us, God, and the world.
In I Corinthians 7, don’t think Paul is devaluing what he has shared. I believe he is lifting up a model for the way all persons of faith make decisions. We pray, we reflect, we discuss with others, and then we move forward confident that it the Spirit of God which is guiding us.
Monday, October 19, 2009
Devotion - Monday, Oct 19
This morning I was reading from I Corinthians 7:25-31. Here, Paul is giving advice about living out the few remaining days of our existence. Paul is convinced that Christ’s return is immanent. He advises his readers to not bother themselves with establishing long-term plans. In particular, he tells everyone not to worry about marrying or ending a marriage. “For the form of this world is passing away,” he says.
We were talking about this in our Bible study a few weeks ago. Seldom do we, in our generation (or at least in our denomination) speak of the return of Christ as an immanent thing. We do make our plans, assuming that we will all live to a ripe old age.
We have reasons for living this way. When asked what he would do today if he knew that Christ was returning tomorrow, Martin Luther said he would plant a tree. Luther refused to disassociate himself from the earth entrusted to us by the Creator. We live out our lives in the hope that our daily actions contribute to the greater whole of God’s gracious promise for the world.
We have good reason for avoiding fixation on the end of time, but we could benefit from a good dose of heightened expectation.
A book popular a few years back recorded a young adult’s reaction to a Sunday morning worship service in a Lutheran church. Paraphrasing, the young man said, “The service was beautiful, but the people didn’t seem to be expecting God to show up and actually do anything.”
How do we live our lives so as not to be so fixated on the end of time and yet live our lives anticipating God’s immanent return? It is a difficult thing to do. And yet, unless we want to be lifeless, this is exactly the balance we must find.
We were talking about this in our Bible study a few weeks ago. Seldom do we, in our generation (or at least in our denomination) speak of the return of Christ as an immanent thing. We do make our plans, assuming that we will all live to a ripe old age.
We have reasons for living this way. When asked what he would do today if he knew that Christ was returning tomorrow, Martin Luther said he would plant a tree. Luther refused to disassociate himself from the earth entrusted to us by the Creator. We live out our lives in the hope that our daily actions contribute to the greater whole of God’s gracious promise for the world.
We have good reason for avoiding fixation on the end of time, but we could benefit from a good dose of heightened expectation.
A book popular a few years back recorded a young adult’s reaction to a Sunday morning worship service in a Lutheran church. Paraphrasing, the young man said, “The service was beautiful, but the people didn’t seem to be expecting God to show up and actually do anything.”
How do we live our lives so as not to be so fixated on the end of time and yet live our lives anticipating God’s immanent return? It is a difficult thing to do. And yet, unless we want to be lifeless, this is exactly the balance we must find.
Thursday, October 15, 2009
Devotion - Thursday, Oct 15
In I Corinthians 6, Paul writes about our bodies. He refers to these as a “temple of the Holy Spirit.”
His immediate concern is with food and misuses of the body. He is reminding his readers that their bodies present an opportunity to make appropriate use of that which God has given us. This is not a passage typically associated with stewardship, but it could be.
God has entrusted us with this body. We have been granted use of it; and we are allowed to experience the pleasures and joys associated with this body. It has ears so that we might hear the songs of the birds and the music of the choir; it has eyes so that we might see the beauty of the mountains and the compassion of another; it has feet so that we might travel and experience new things.
This “temple of the Holy Spirit” far outstrips any of the temples built with human hands.
If those temples inspire and encourage persons of faith, surely this temple out to, too.
God has given us the freedom to use this temple as we choose. We can decide whether we will use the tongue for praise or for gossip. God has entrusted us with the body. It is up to use to go to the places where we might be of assistance to another.
What use will you make of this temple today?
His immediate concern is with food and misuses of the body. He is reminding his readers that their bodies present an opportunity to make appropriate use of that which God has given us. This is not a passage typically associated with stewardship, but it could be.
God has entrusted us with this body. We have been granted use of it; and we are allowed to experience the pleasures and joys associated with this body. It has ears so that we might hear the songs of the birds and the music of the choir; it has eyes so that we might see the beauty of the mountains and the compassion of another; it has feet so that we might travel and experience new things.
This “temple of the Holy Spirit” far outstrips any of the temples built with human hands.
If those temples inspire and encourage persons of faith, surely this temple out to, too.
God has given us the freedom to use this temple as we choose. We can decide whether we will use the tongue for praise or for gossip. God has entrusted us with the body. It is up to use to go to the places where we might be of assistance to another.
What use will you make of this temple today?
Wednesday, October 14, 2009
Devotion - Wednesday, Oct 14
I found it very difficult to get out of bed this morning. After four nights of sleeping on the floor of a church and on the ground, my pillow-top queen sized mattress was too much to abandon. Then, there was the rain. The gentle, steady rain. Falling on the rooftop; falling on the ground outside my window. I laid in bed, thinking how wonderful that rain was.
I had a differing reaction to the rain on Monday. A group of us from LCM-C were in Charleston. We had gone into town to see the sights – without umbrellas or rain gear. When the rain came, we got soaked. After trudging through downpour, we returned to the camp site to discover that the tents were not as water tight as we would have liked. There were wet sleeping bags and clothing.
Not everything which happens can be both a blessing and a curse, but as I lay in the bed this morning, trying to get up, the thought ran through my mind of how differently I greeted the rain today than two days ago. It was my perspective which made those little drops of water something to be avoided or something to celebrate.
Perspective. The point of view to which we as Christians are called is to see the world as God would see the world. The perspective from which we evaluate things is how is this being seen by our Lord. Not everything which happens can be seen as both a blessing and a curse. But things are often seen differently when viewed from the vantage point of the One who made the earth, saves the earth, and sustains the earth with breath, and spirit, and raindrops.
I had a differing reaction to the rain on Monday. A group of us from LCM-C were in Charleston. We had gone into town to see the sights – without umbrellas or rain gear. When the rain came, we got soaked. After trudging through downpour, we returned to the camp site to discover that the tents were not as water tight as we would have liked. There were wet sleeping bags and clothing.
Not everything which happens can be both a blessing and a curse, but as I lay in the bed this morning, trying to get up, the thought ran through my mind of how differently I greeted the rain today than two days ago. It was my perspective which made those little drops of water something to be avoided or something to celebrate.
Perspective. The point of view to which we as Christians are called is to see the world as God would see the world. The perspective from which we evaluate things is how is this being seen by our Lord. Not everything which happens can be seen as both a blessing and a curse. But things are often seen differently when viewed from the vantage point of the One who made the earth, saves the earth, and sustains the earth with breath, and spirit, and raindrops.
Thursday, October 8, 2009
Devotion - Thursday, Oct 8
I wrote yesterday of the verses in I Corinthians which agreed with verses in James which seek to eliminate double-mindedness. In both instances, the writer is asking us to set our hearts and minds on God and not on the values or choices popular among those who choose to organize their lives around a differing set of values.
This morning, my devotional guide sent me to Matthew 5:1-10. Here, once again, I came across a similar encouragement to choose whom we would follow.
Jesus is preaching. He is sharing what we have come to know as the beatitudes. As he repeats his “Blessed are you….”, much of what he has to say would not be looked upon as a blessed existence. Blessed, according to Jesus, are the poor, those who mourn, and the meek. In what way would it be a blessing to be among such as these?
These brief morning offerings will not allow a long exegesis of these verses. Perhaps you can see through my intentions – that I am encouraging you to consider how these might be blessed. How would taking on these traits bring blessings into your life?
One insight to be gleaned from these verses is to reinforce the theme lifted earlier. The way of God puts us in perfect harmony with God and God’s hope for the world, even as it places us out of step with self-centeredness and self-advancement. We are again reminded not to be double-minded. We do well when we set our hearts and our minds on God.
This morning, my devotional guide sent me to Matthew 5:1-10. Here, once again, I came across a similar encouragement to choose whom we would follow.
Jesus is preaching. He is sharing what we have come to know as the beatitudes. As he repeats his “Blessed are you….”, much of what he has to say would not be looked upon as a blessed existence. Blessed, according to Jesus, are the poor, those who mourn, and the meek. In what way would it be a blessing to be among such as these?
These brief morning offerings will not allow a long exegesis of these verses. Perhaps you can see through my intentions – that I am encouraging you to consider how these might be blessed. How would taking on these traits bring blessings into your life?
One insight to be gleaned from these verses is to reinforce the theme lifted earlier. The way of God puts us in perfect harmony with God and God’s hope for the world, even as it places us out of step with self-centeredness and self-advancement. We are again reminded not to be double-minded. We do well when we set our hearts and our minds on God.
Wednesday, October 7, 2009
Devotions - Wednesday, Oct 7
In I Corinthians 2, Paul addresses the wisdom which comes from God. He encourages his readers to set their minds on the wisdom of God. Much like the writings in James, he contrasts the wisdom of God with the wisdom of this age.
When we were studying James, one of the participants asked if this meant the whole student thing needed to be abandoned, “Aren’t we seeking the wisdom of this age?” I assured her that Paul was not implying she should step away from her academic pursuits.
Paul and James are speaking of the presumed wisdom which directs us to live our lives in a particular way. That way, the way of the wisdom of the world, would include many differing lessons. One might be to advance ourselves, with no regard to the status of others. Another might be to grab for all we can get, without thinking of those who have nothing. The wisdom of this world would have us focus on our own happiness while ignoring the connections between our lives and the lives of others.
The wisdom of God instills in us an awareness of God’s hope for creation. The wisdom of God calls us into actions of self-sacrifice. The wisdom of God unites us with God, with God’s people, and with all of creation.
There are many who will encourage you to align yourself with the wisdom of this age. It is the Word of God which reveals to us the wisdom from on high.
Pastor Chris
When we were studying James, one of the participants asked if this meant the whole student thing needed to be abandoned, “Aren’t we seeking the wisdom of this age?” I assured her that Paul was not implying she should step away from her academic pursuits.
Paul and James are speaking of the presumed wisdom which directs us to live our lives in a particular way. That way, the way of the wisdom of the world, would include many differing lessons. One might be to advance ourselves, with no regard to the status of others. Another might be to grab for all we can get, without thinking of those who have nothing. The wisdom of this world would have us focus on our own happiness while ignoring the connections between our lives and the lives of others.
The wisdom of God instills in us an awareness of God’s hope for creation. The wisdom of God calls us into actions of self-sacrifice. The wisdom of God unites us with God, with God’s people, and with all of creation.
There are many who will encourage you to align yourself with the wisdom of this age. It is the Word of God which reveals to us the wisdom from on high.
Pastor Chris
Tuesday, October 6, 2009
Devotions - Tuesday, Oct 6
We should not so quickly overlook the acknowledgement in Matthew 4 that it is after the arrest of John the Baptist that Jesus “began to preach, saying, ‘Repent, for the kingdom of heaven is at hand.’”
In what way is the arrest of John the trigger which sets Jesus in motion?
Two thoughts: First, there is the line of thinking which speaks of Jesus as a disciple of John. Perhaps it is after the arrest of John that Jesus steps forward on his own. It is after the arrest of John that Jesus begins to collect his own disciples.
Second, the kingdom of which Jesus speaks is often exposed when those in power attempt to oppose it.
If there is one thing all Christians can agree on, it is the total lack of ambition to power possesses by our Rabbi. Jesus never seeks the kind of power which is to be granted by political entities or human structures. The only power which interests him is the power which flows through God’s servants. When the authorities arrested John, they exposed the real power of his message. When an attempt is made to quiet this river-front preacher, the real threat to their shallow world steps forward.
Something about the Christian story finds its heart in the willingness of Christ’s followers to refuse to use power in order to advance the message. It is a quiet, humble existence which best embodies what it is that Jesus would have us to do.
The kingdom of heaven is not ushered in with domination; it is exposed as we lift up others and allow ourselves to slip into the role of servant.
Pastor Chris
In what way is the arrest of John the trigger which sets Jesus in motion?
Two thoughts: First, there is the line of thinking which speaks of Jesus as a disciple of John. Perhaps it is after the arrest of John that Jesus steps forward on his own. It is after the arrest of John that Jesus begins to collect his own disciples.
Second, the kingdom of which Jesus speaks is often exposed when those in power attempt to oppose it.
If there is one thing all Christians can agree on, it is the total lack of ambition to power possesses by our Rabbi. Jesus never seeks the kind of power which is to be granted by political entities or human structures. The only power which interests him is the power which flows through God’s servants. When the authorities arrested John, they exposed the real power of his message. When an attempt is made to quiet this river-front preacher, the real threat to their shallow world steps forward.
Something about the Christian story finds its heart in the willingness of Christ’s followers to refuse to use power in order to advance the message. It is a quiet, humble existence which best embodies what it is that Jesus would have us to do.
The kingdom of heaven is not ushered in with domination; it is exposed as we lift up others and allow ourselves to slip into the role of servant.
Pastor Chris
Monday, October 5, 2009
Devotions - Monday, Oct 5
The temptation of Jesus has been much written about and greatly analyzed. Admired on many levels, it remains a model for us who seek to follow Christ’s way.
Jesus is offered some pretty amazing things.
This morning I struggled with where these temptations of Jesus intersect with the temptations I face. I wondered, have I remained as firmly committed to the side of God? In reflecting, I began to think of the subtleties of temptation; of the sometimes imperceptible lure to do the devil’s work rather than God’s work.
While Jesus’ temptations, as recorded in Matthew 4:1-11 clearly set God’s will on one side and the desires of the devil on the other, I most often feel as if my temptations are less clear.
There are subtleties of scripture interpretation. There are differing schools of theological thought. There is ambiguity within the Church over many issues and topics. How can I be sure that I am moving down the path of God, and not being tempted to abandon?
Martin Luther spoke and wrote with deep conviction. His writings also contain a humility in which he continually entertained the notion that he might be the one who was acting on misguided conviction. There were some instances where he was wrong (I am referring to his condemnation of the Jews.) But on the whole, he spoke for God a word that needed to be spoken. I in no way want to claim to be Martin Luther, but as one who stands in the traditions begun by him, I will take the same stance. I do what I do because I am firmly convinced that this is the message God has placed in my heart. I offer myself to God, always willing to hear from God that I have strayed and need to correct my path.
Think about the temptations in your life. Consider whom you are following. Stand strong in the convictions God has placed on your heart. Be prepared to consider alterations when necessary.
Pastor Chris
Jesus is offered some pretty amazing things.
This morning I struggled with where these temptations of Jesus intersect with the temptations I face. I wondered, have I remained as firmly committed to the side of God? In reflecting, I began to think of the subtleties of temptation; of the sometimes imperceptible lure to do the devil’s work rather than God’s work.
While Jesus’ temptations, as recorded in Matthew 4:1-11 clearly set God’s will on one side and the desires of the devil on the other, I most often feel as if my temptations are less clear.
There are subtleties of scripture interpretation. There are differing schools of theological thought. There is ambiguity within the Church over many issues and topics. How can I be sure that I am moving down the path of God, and not being tempted to abandon?
Martin Luther spoke and wrote with deep conviction. His writings also contain a humility in which he continually entertained the notion that he might be the one who was acting on misguided conviction. There were some instances where he was wrong (I am referring to his condemnation of the Jews.) But on the whole, he spoke for God a word that needed to be spoken. I in no way want to claim to be Martin Luther, but as one who stands in the traditions begun by him, I will take the same stance. I do what I do because I am firmly convinced that this is the message God has placed in my heart. I offer myself to God, always willing to hear from God that I have strayed and need to correct my path.
Think about the temptations in your life. Consider whom you are following. Stand strong in the convictions God has placed on your heart. Be prepared to consider alterations when necessary.
Pastor Chris
Sunday, October 4, 2009
Sermon - Pent 18 - 10/4/09
17th Sunday after Pentecost
Mark 10:2-16
How Will you Read Your Bible?
I know how the lessons are assigned for a given Sunday. You should too. I talk about it enough. We have a lectionary – a three-year lectionary – which puts us on a regular rotation of readings. I know how the lessons are assigned for a given Sunday – I have no idea how the publishing house decides what to put on the front cover of our bulletins, that one verse and image which will no doubt set the tone as folks receive their bulletin and begin to look for the pertinent announcements.
I have no idea, but I would be willing to make a wager that whoever was sitting around the table when designs for this Sunday were being considered made a beeline for closing three verses of our Gospel reading, doing all they could to avoid the first eleven. It is certainly more pleasing to the eye and heart to have images of Jesus and little kids with some words about “letting the little children come to me,” than some depiction of husbands and wives engaged in the process of divorce. Where is the sought after good feelings when the cover story for the day is “whomever divorces…”
I have preached on this text a lot. I have back-up copies of my sermons from 1994, 1997, and 2003. On those previous Sundays, I never doubted what it was that God was calling me to say. I have to admit that I am not as sure as we make this tour through the lectionary.
I shouldn’t say that. I have a pretty good idea what it is that needs to be said. I just realize that it needs to be said while acknowledging that not everyone, maybe even not most Christians, would agree.
You see, I am among that sub-group within the Christian family who has come to believe that there is a situation and a context which surrounds every verse reprinted for us in this English translation of the ancient manuscripts held up as Holy Scripture. I am among that sub-group (maybe even a minority sub-group) who thinks that when we read a verse of scripture it is appropriate to ask what the words say and if what the words say might need to be understood in light of what we have come to understand as The Word of God. Not everyone would agree.
There are, within our Christian family, a number of folks (perhaps a majority of persons) who would read scripture differently. They would read the words, understand what the words are saying, and then wonder why others question what seems to them to be so clear.
For those folks, Jesus’ words in Mark 10 settle the issue. Jesus says (Jesus says – not Paul in Romans or Moses in Leviticus – but Jesus); Jesus says “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” It shows a tremendous amount of integrity when those who hold to a literal reading of scripture insist that the life of the congregation be governed by these unambiguous words. I know that I have spoken to you before about my female cousin whose husband started running around on her and drinking up the family income. When he finally left her, divorced her, making her a divorced woman, the congregation where she had been the Treasurer for 15 years promptly removed her from the membership role and reminded her that she would no longer be able to vote at congregational meetings.
Harsh, perhaps, but consistent. Blind to the circumstances, maybe, but fair in the implementation of the verses which guide congregational life.
Now, I am not advocating that position. And I am grateful that I serve a denomination in which there isn’t such a simplistic reading of the verses of Mark, Chapter 10. I do remember, during my seminary years, which might seem like an eon ago to the college students, but was really only 29 years back, the paper discussed at one of the faculty forums in which a professor of Christian Theology presented his conviction that divorce should be accompanied by resignation from the pastoral office. Should a pastor divorce, he argued, there should be an immediate resignation from one’s current call, followed by at least six months of discernment in which the Church would evaluate whether the recently divorced ought to be re-admitted to the roster of clergy.
It is my understanding that this particular member of the faculty had written his paper out of concern for ministry policies. He preferred the policy of some of our predecessor church bodies in which divorce did mean removal from the roster.
Not my position. But one held by some, many, maybe even a majority of the whole of Christianity. It is a position appropriate for those who read the words, understand what the words are saying, and then wonder why others question what seems to them to be so clear.
This is not the position held by the denomination with which University Lutheran is affiliated. That denomination, the Evangelical Lutheran Church in America, has been dominated by those who believe that there is a context and wider perspective into which each verse of scripture must be read. Taking the context and wider perspective into consideration, we have been inclined to place the encounter between Jesus and Pharisees in the category of “another sneaky trap foiled.” We have been inclined to see Jesus’ words as a critique of those who wished to silence his message of God’s graciousness and openness.
There are as many differing maps of Jesus’ journey as there are map makers. But it seems reasonable to believe that at the time of this particular encounter Jesus is in the territory ruled by Herod. Remember Herod? He is the one who had married his brother’s wife, after she divorced her previous husband. John the Baptist had condemned this, and you ought to remember that it was the grudge of that divorcee and the dancing of her graceful daughter which resulted in the removal of John the Baptist’s head from the rest of his body.
The Pharisees, who eventually will need the collaboration of the Roman authorities in order to see that Jesus is executed, put a question before Jesus which could have put him on a collision course with Herod. Jesus doesn’t answer. He gets them to reply. And then he comments on their response.
Jesus speaks to them about “hardness of heart.” We might be inclined to think he is referring to the hardening of heart which precedes thoughts of divorce. I wonder if we had been there to see the subtle nods of his head and to hear the tone in his voice if he might not have been using double speak – pointing to the hardness of heart among the Pharisees.
Jesus, rather than setting up a rule, seems to be exposing the desire on the part of the Pharisees to pick and choose which rule they are going to follow. They quote the Law of Moses to him (Deut 24:1). Jesus turns back a bit further in the scriptures and repeats for them Gen 2:24. Jesus confounds the thinking of the Pharisees by confronting them with the inadequacies of any written code. A larger rule needs to be in place here. A notion of a God whose position toward us is not captured in written decrees but in a God who welcomes the lowest of the low into our midst and makes them the example others are to follow.
This is exactly what he does in those closing 3 verses of Mark 10. Forget notions of children as innocent little beings. While we may adoringly look upon them this way, in Jesus’ day children were property, they had no rights, and they were of no consequence. When Jesus tells the disciples to let the children come to him he is saying that the kingdom of God belongs to those whom the culture might think of as being on the bottom of the ladder. His condemnation of the self-righteous, law enforcing Pharisees takes another giant leap forward.
I do not wish to misuse or abuse the pulpit. I want you to hear me say that the interpretation of scripture can go down either of two very differing paths. The one path reads each verse in the wider context of Jesus’ person and his message. Moving down this path, when there are verses which seem to be laden with all sorts of extenuating considerations, we revert to person of Jesus and the core of his teaching. That is one path.
There is the differing path. That path is one in which one reads the words, understands what the words are saying, and then wonders why others question what seems to them to be so clear.
Even when we choose one path over the other, we are seldom completely consistent. But we should strive for consistency. Being consistent makes it easier for those little children to understand what it is that we are saying and why we are saying it.
Amen.
Mark 10:2-16
How Will you Read Your Bible?
I know how the lessons are assigned for a given Sunday. You should too. I talk about it enough. We have a lectionary – a three-year lectionary – which puts us on a regular rotation of readings. I know how the lessons are assigned for a given Sunday – I have no idea how the publishing house decides what to put on the front cover of our bulletins, that one verse and image which will no doubt set the tone as folks receive their bulletin and begin to look for the pertinent announcements.
I have no idea, but I would be willing to make a wager that whoever was sitting around the table when designs for this Sunday were being considered made a beeline for closing three verses of our Gospel reading, doing all they could to avoid the first eleven. It is certainly more pleasing to the eye and heart to have images of Jesus and little kids with some words about “letting the little children come to me,” than some depiction of husbands and wives engaged in the process of divorce. Where is the sought after good feelings when the cover story for the day is “whomever divorces…”
I have preached on this text a lot. I have back-up copies of my sermons from 1994, 1997, and 2003. On those previous Sundays, I never doubted what it was that God was calling me to say. I have to admit that I am not as sure as we make this tour through the lectionary.
I shouldn’t say that. I have a pretty good idea what it is that needs to be said. I just realize that it needs to be said while acknowledging that not everyone, maybe even not most Christians, would agree.
You see, I am among that sub-group within the Christian family who has come to believe that there is a situation and a context which surrounds every verse reprinted for us in this English translation of the ancient manuscripts held up as Holy Scripture. I am among that sub-group (maybe even a minority sub-group) who thinks that when we read a verse of scripture it is appropriate to ask what the words say and if what the words say might need to be understood in light of what we have come to understand as The Word of God. Not everyone would agree.
There are, within our Christian family, a number of folks (perhaps a majority of persons) who would read scripture differently. They would read the words, understand what the words are saying, and then wonder why others question what seems to them to be so clear.
For those folks, Jesus’ words in Mark 10 settle the issue. Jesus says (Jesus says – not Paul in Romans or Moses in Leviticus – but Jesus); Jesus says “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” It shows a tremendous amount of integrity when those who hold to a literal reading of scripture insist that the life of the congregation be governed by these unambiguous words. I know that I have spoken to you before about my female cousin whose husband started running around on her and drinking up the family income. When he finally left her, divorced her, making her a divorced woman, the congregation where she had been the Treasurer for 15 years promptly removed her from the membership role and reminded her that she would no longer be able to vote at congregational meetings.
Harsh, perhaps, but consistent. Blind to the circumstances, maybe, but fair in the implementation of the verses which guide congregational life.
Now, I am not advocating that position. And I am grateful that I serve a denomination in which there isn’t such a simplistic reading of the verses of Mark, Chapter 10. I do remember, during my seminary years, which might seem like an eon ago to the college students, but was really only 29 years back, the paper discussed at one of the faculty forums in which a professor of Christian Theology presented his conviction that divorce should be accompanied by resignation from the pastoral office. Should a pastor divorce, he argued, there should be an immediate resignation from one’s current call, followed by at least six months of discernment in which the Church would evaluate whether the recently divorced ought to be re-admitted to the roster of clergy.
It is my understanding that this particular member of the faculty had written his paper out of concern for ministry policies. He preferred the policy of some of our predecessor church bodies in which divorce did mean removal from the roster.
Not my position. But one held by some, many, maybe even a majority of the whole of Christianity. It is a position appropriate for those who read the words, understand what the words are saying, and then wonder why others question what seems to them to be so clear.
This is not the position held by the denomination with which University Lutheran is affiliated. That denomination, the Evangelical Lutheran Church in America, has been dominated by those who believe that there is a context and wider perspective into which each verse of scripture must be read. Taking the context and wider perspective into consideration, we have been inclined to place the encounter between Jesus and Pharisees in the category of “another sneaky trap foiled.” We have been inclined to see Jesus’ words as a critique of those who wished to silence his message of God’s graciousness and openness.
There are as many differing maps of Jesus’ journey as there are map makers. But it seems reasonable to believe that at the time of this particular encounter Jesus is in the territory ruled by Herod. Remember Herod? He is the one who had married his brother’s wife, after she divorced her previous husband. John the Baptist had condemned this, and you ought to remember that it was the grudge of that divorcee and the dancing of her graceful daughter which resulted in the removal of John the Baptist’s head from the rest of his body.
The Pharisees, who eventually will need the collaboration of the Roman authorities in order to see that Jesus is executed, put a question before Jesus which could have put him on a collision course with Herod. Jesus doesn’t answer. He gets them to reply. And then he comments on their response.
Jesus speaks to them about “hardness of heart.” We might be inclined to think he is referring to the hardening of heart which precedes thoughts of divorce. I wonder if we had been there to see the subtle nods of his head and to hear the tone in his voice if he might not have been using double speak – pointing to the hardness of heart among the Pharisees.
Jesus, rather than setting up a rule, seems to be exposing the desire on the part of the Pharisees to pick and choose which rule they are going to follow. They quote the Law of Moses to him (Deut 24:1). Jesus turns back a bit further in the scriptures and repeats for them Gen 2:24. Jesus confounds the thinking of the Pharisees by confronting them with the inadequacies of any written code. A larger rule needs to be in place here. A notion of a God whose position toward us is not captured in written decrees but in a God who welcomes the lowest of the low into our midst and makes them the example others are to follow.
This is exactly what he does in those closing 3 verses of Mark 10. Forget notions of children as innocent little beings. While we may adoringly look upon them this way, in Jesus’ day children were property, they had no rights, and they were of no consequence. When Jesus tells the disciples to let the children come to him he is saying that the kingdom of God belongs to those whom the culture might think of as being on the bottom of the ladder. His condemnation of the self-righteous, law enforcing Pharisees takes another giant leap forward.
I do not wish to misuse or abuse the pulpit. I want you to hear me say that the interpretation of scripture can go down either of two very differing paths. The one path reads each verse in the wider context of Jesus’ person and his message. Moving down this path, when there are verses which seem to be laden with all sorts of extenuating considerations, we revert to person of Jesus and the core of his teaching. That is one path.
There is the differing path. That path is one in which one reads the words, understands what the words are saying, and then wonders why others question what seems to them to be so clear.
Even when we choose one path over the other, we are seldom completely consistent. But we should strive for consistency. Being consistent makes it easier for those little children to understand what it is that we are saying and why we are saying it.
Amen.
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