One of the battles we lose in campus ministry is honoring the liturgical calendar. The academic calendar trumps any attempts to follow the wonderful flow of the Church year.
You may have had opportunity to attend worship yesterday, before returning to campus. But any talk of building expectations during a four-week journey together was lost on those who knew they would soon exit the community and relocate somewhere else.
Because of the approach of final exams, we have scheduled our Christmas Party for this Friday. In order to share a joyous time with you, the congregation has scheduled its Christmas Dinner for this coming Sunday.
We lose the battle in honoring this liturgical season.
Today is Monday of the week of Advent 1. Advent, the four weeks prior to Christmas, is a time to make ready our lives and our world for the entry of our Christ. It is an essential time, a time to examine where it is in our lives that we will make room for the Christ child. It is a time to reflect on what his birth will mean.
The Gospel lesson for this day is the entry of Jesus into Jerusalem. Read Matthew 21:1-11. Envision the one we call Messiah, seated on a donkey. It was only after they saw (and perhaps understood) what Jesus was doing that they began to spread their coats and leafy palm branches in his way. The scene is of an unimposing, simple servant, entering.
Deitrich Bonhoeffer wrote: “God is the beyond in the midst of life, not simply where human powers give out at the borders, but in the center of human achievement and joyous living.”
Jesus enters our world as unassuming as possible. His entry is designed in such a way to communicate that he does not desire palaces and places of honor but the chance to be with us in the dirty and dusty streets.
Moving too quickly to some grand and glorious Hallelujah chorus might cause us to miss the significance of what is happening. God is not simply where human powers give out; God is in the very heart of all that we do and are. He is the source of our joyous living.
Monday, November 30, 2009
Tuesday, November 24, 2009
Devotion - Tuesday, November 24
The Thanksgiving Break begins this afternoon. You are probably already in Thanksgiving mode, having spent the last couple of days working out travel plans and getting assignments turned in. Now, you are heading home for a few days and the chance to reconnect with family.
(Let me add a note that I realize not everyone will be doing so. While we have the image of the holidays as times of family cheer that is not the reality for far too many within our midst.)
This brings me back to my prayers from this morning. In this explanation to the 4th petition of the Lord’s Prayer, Martin Luther writes, “Daily bread includes everything needed for this life, such as food and clothing, home and property, work and income, a devoted family, an orderly community, good government, favorable weather, peace and health, a good name, and true friends and neighbors.” That is an impressive list. It is an honest list.
We believe and teach that all things come from God’s hand. We believe and teach that God (as also stated in Luther’s Small Catechism,) “gives daily bread, even without our prayer, to all people, though sinful, but we ask in this prayer that he will help us to realize this and to receive our daily bread with thanks.”
May we realize all that God has given us, and receive it with thanks.
Here is a thought. When Luther wrote his small catechism he intended it to be posted in the home so parents could teach their children its wisdom. Why not make a slight reversal, print this devotion (or open your copy of the Small Catechism) and on Thanksgiving Day invite the family to recite together that 4th petition and its explanation. Your dinner table conversation could recount the ways in which these many and varied expressions of daily bread have come into your life.
Have a wonderful break. Be safe. See you next week.
(Let me add a note that I realize not everyone will be doing so. While we have the image of the holidays as times of family cheer that is not the reality for far too many within our midst.)
This brings me back to my prayers from this morning. In this explanation to the 4th petition of the Lord’s Prayer, Martin Luther writes, “Daily bread includes everything needed for this life, such as food and clothing, home and property, work and income, a devoted family, an orderly community, good government, favorable weather, peace and health, a good name, and true friends and neighbors.” That is an impressive list. It is an honest list.
We believe and teach that all things come from God’s hand. We believe and teach that God (as also stated in Luther’s Small Catechism,) “gives daily bread, even without our prayer, to all people, though sinful, but we ask in this prayer that he will help us to realize this and to receive our daily bread with thanks.”
May we realize all that God has given us, and receive it with thanks.
Here is a thought. When Luther wrote his small catechism he intended it to be posted in the home so parents could teach their children its wisdom. Why not make a slight reversal, print this devotion (or open your copy of the Small Catechism) and on Thanksgiving Day invite the family to recite together that 4th petition and its explanation. Your dinner table conversation could recount the ways in which these many and varied expressions of daily bread have come into your life.
Have a wonderful break. Be safe. See you next week.
Monday, November 23, 2009
Devotion - Monday, November 23
Yesterday’s SCS Class and today’s appointed Bible reading have a touch point in my mind which I hope I can communicate to you.
In our LCM SCS Class, we are reading Rob Bell’s Velvet Elvis. The chapter covered yesterday is captured in Bell’s Nooma video, Disciple. Bell speaks of a disciple as one who seeks to do what the Rabbi does. Not merely know what the Rabbi knows, but do what the Rabbi does. This is why Peter, Jesus’ disciple, asks his Rabbi to bid him come out on the water. Peter sees his Rabbi walking on the water and he is so committed to his Rabbi that he asks that he might do what his Rabbi is doing.
Bell’s chapter in the book lifts up those of us who are Jesus’ disciples and it reminds us that Jesus has called us to be disciples. Jesus calls us because Jesus believes we are capable of doing what it is that he does.
In today’s reading, from I Peter 1, I read these words: “May grace and peace be multiplied to you.” Here is Peter, disciple of Jesus, speaking to the followers of Jesus scattered across the world. He speaks of the multiplication of grace and peace.
Grace and peace are God’s gift for us. Disciples do not create grace nor peace, but we can speak of them, and see that they are multiplied.
I sometimes think that we shy away from doing what our Rabbi does because we link his work with information. We don’t know “the answer” so we remain silent. The gifts of Christ, the work which he came to do, was to bring grace and peace. We don’t need the right answer to multiply the availability of these marvelous gifts.
Some folks might be convinced (by way of “right answers”) that Jesus is Lord, but most will come to that realization as a result of being overcome with God’s grace and by experiencing God’s peace. Doing what our Rabbi does means carrying grace and peace to those in need of these gifts of God.
In our LCM SCS Class, we are reading Rob Bell’s Velvet Elvis. The chapter covered yesterday is captured in Bell’s Nooma video, Disciple. Bell speaks of a disciple as one who seeks to do what the Rabbi does. Not merely know what the Rabbi knows, but do what the Rabbi does. This is why Peter, Jesus’ disciple, asks his Rabbi to bid him come out on the water. Peter sees his Rabbi walking on the water and he is so committed to his Rabbi that he asks that he might do what his Rabbi is doing.
Bell’s chapter in the book lifts up those of us who are Jesus’ disciples and it reminds us that Jesus has called us to be disciples. Jesus calls us because Jesus believes we are capable of doing what it is that he does.
In today’s reading, from I Peter 1, I read these words: “May grace and peace be multiplied to you.” Here is Peter, disciple of Jesus, speaking to the followers of Jesus scattered across the world. He speaks of the multiplication of grace and peace.
Grace and peace are God’s gift for us. Disciples do not create grace nor peace, but we can speak of them, and see that they are multiplied.
I sometimes think that we shy away from doing what our Rabbi does because we link his work with information. We don’t know “the answer” so we remain silent. The gifts of Christ, the work which he came to do, was to bring grace and peace. We don’t need the right answer to multiply the availability of these marvelous gifts.
Some folks might be convinced (by way of “right answers”) that Jesus is Lord, but most will come to that realization as a result of being overcome with God’s grace and by experiencing God’s peace. Doing what our Rabbi does means carrying grace and peace to those in need of these gifts of God.
Thursday, November 19, 2009
Devotion - Thursday, November 19
One of the issues in reading Revelation is the situation in life of the reader. John wrote while in prison, on an island used as a penal colony. He had been stripped of his honor; he had been removed from his family – and more importantly from his community of faith. His world had been destroyed and was easy for him to feel distraught.
Contrast that to our situation. Even taking into consideration the recent economic downturn, we are far from destitute. The simple fact that you have an email account and a computer with which to log in means that you are in a privileged economic class. I may have a few international readers, but most of us live very secure in knowing that we have tremendous individual liberties and countless laws protecting our right to assemble and worship as we please.
Perspective changes how we read.
This morning I was reading Revelation 5:11-6:11. The four horsemen are unleashed as the seals are broken. Conquest, war, injustice, and death rain down upon the earth. Surely it is time for God to act. But at the breaking of the fifth seal, the martyrs are revealed, under the altar. They cry out, but are told to “rest a little longer, until the number of their fellow servants and their brethren should be complete.”
We might read this and think it is over. John wrote with an attitude that no amount of suffering could interrupt the hope and purposes of God.
Those who are privileged are rightly upset in reading Revelation. It contains promises that God will (as stated in Mary’s song, sung at the conception of her son) lift the lowly and bring down the haughty. Those experiencing persecution read Revelation and hear its message of things being made right. Those who have allowed earthly possessions to take on great importance in their lives experience differing emotions as they read of John’s revelation.
Contrast that to our situation. Even taking into consideration the recent economic downturn, we are far from destitute. The simple fact that you have an email account and a computer with which to log in means that you are in a privileged economic class. I may have a few international readers, but most of us live very secure in knowing that we have tremendous individual liberties and countless laws protecting our right to assemble and worship as we please.
Perspective changes how we read.
This morning I was reading Revelation 5:11-6:11. The four horsemen are unleashed as the seals are broken. Conquest, war, injustice, and death rain down upon the earth. Surely it is time for God to act. But at the breaking of the fifth seal, the martyrs are revealed, under the altar. They cry out, but are told to “rest a little longer, until the number of their fellow servants and their brethren should be complete.”
We might read this and think it is over. John wrote with an attitude that no amount of suffering could interrupt the hope and purposes of God.
Those who are privileged are rightly upset in reading Revelation. It contains promises that God will (as stated in Mary’s song, sung at the conception of her son) lift the lowly and bring down the haughty. Those experiencing persecution read Revelation and hear its message of things being made right. Those who have allowed earthly possessions to take on great importance in their lives experience differing emotions as they read of John’s revelation.
Wednesday, November 18, 2009
Devotion - Wednesday, Nov 18
As the lectionary continues to move through Revelation, this morning’s reading from Matthew 13:10-17 addresses one of the difficulties we often have with that last book of the Bible.
In Matthew, the disciples ask Jesus, “Why do you speak to them in parables?” Jesus tells them, “To you in has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” Lest this seem like favoritism (i.e. that God wants some to understand and others not to do so,) Jesus goes on to say, “seeing they do not see, and hearing they do not hear.” Becoming blind and deaf to God’s voice means that understanding cannot occur.
The symbols and images of Revelation were not meant to create an insider circle and an outsider circle. They were not intended to exclude. However, they are codes. And those codes were not (are not) immediately available to everyone.
Some of the code is purely cultural. There are icons for every culture, not fully understood or appreciated by another. I recall my first trip into Mexico and all of the ornaments associated with The Day of the Dead. I needed an interpretation to something that was completely understood by the school age children walking the streets. Other parts of the code are intentional. When John writes his Revelation, there is the very real threat to those who are followers of Jesus. If his writing openly defies the civil authorities, those in possession of the writings could be labeled subversive. He writes to those who have previously opened their eyes and their ears to see and hear God.
I want to suggest a third reason for the codes and hidden messages of Revelation. John, like Jesus in Matthew 13, is frustrated that not everyone can see the work of God and the hand of God. John writes of things which are so apparent to him, but which seem to be undetected by those around him. “How can this be?” Perhaps because others see but do not see; hear, but do not hear.
Listening with the ears of God and seeing with the eyes of God the world looks and sounds different. Being open to what God is doing means we will see the hand of God in everything around us. Others will look at the same thing, and not see.
There is no “secret code” that needs to be broken; there is simply a change of heart which is necessary. Once that transition occurs, we see and hear as we have never seen or heard before.
In Matthew, the disciples ask Jesus, “Why do you speak to them in parables?” Jesus tells them, “To you in has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” Lest this seem like favoritism (i.e. that God wants some to understand and others not to do so,) Jesus goes on to say, “seeing they do not see, and hearing they do not hear.” Becoming blind and deaf to God’s voice means that understanding cannot occur.
The symbols and images of Revelation were not meant to create an insider circle and an outsider circle. They were not intended to exclude. However, they are codes. And those codes were not (are not) immediately available to everyone.
Some of the code is purely cultural. There are icons for every culture, not fully understood or appreciated by another. I recall my first trip into Mexico and all of the ornaments associated with The Day of the Dead. I needed an interpretation to something that was completely understood by the school age children walking the streets. Other parts of the code are intentional. When John writes his Revelation, there is the very real threat to those who are followers of Jesus. If his writing openly defies the civil authorities, those in possession of the writings could be labeled subversive. He writes to those who have previously opened their eyes and their ears to see and hear God.
I want to suggest a third reason for the codes and hidden messages of Revelation. John, like Jesus in Matthew 13, is frustrated that not everyone can see the work of God and the hand of God. John writes of things which are so apparent to him, but which seem to be undetected by those around him. “How can this be?” Perhaps because others see but do not see; hear, but do not hear.
Listening with the ears of God and seeing with the eyes of God the world looks and sounds different. Being open to what God is doing means we will see the hand of God in everything around us. Others will look at the same thing, and not see.
There is no “secret code” that needs to be broken; there is simply a change of heart which is necessary. Once that transition occurs, we see and hear as we have never seen or heard before.
Tuesday, November 17, 2009
Devotion - Tuesday, November 17
In the 4th chapter of Revelation, John describes a scene. He sees a central throne, with one seated there. “He who sat there appeared like jasper and carnelian, and round the throne was a rainbow that looked like emerald.”
Around this central throne were twenty-four additional thrones. Seated on these were “twenty-four elders, clad in white garments, with golden crowns upon their heads.”
This is a splendid view, and the description is often used by those wishing to say something about heaven.
What interests me about the scene in chapter 4 is what is happening. There are all the fine jewels and crowns, but the action is the praise of God. “And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever; they cast their crowns before the throne, singing.”
Some would want to depict heaven as more of the best of what we enjoy here. Some might speak of heaven as a place where we enjoy comforts denied us in our earthly life. This scene from Revelation 4 would suggest that heaven is an opportunity to continually worship God.
Perhaps we don’t need to wait, in order to be transported into heaven. Maybe, we can begin to live there now. Is not the opportunity to praise God an experience of heaven? Might it become such in our lives?
I am not suggesting that we spend 24/7 reciting the prayers in the ELW, or singing every one of the hymns in our praise and worship folder. Continually praising God can take the form of living life intentionally. Our ceaseless devotion to the One who sits on the throne is shown in living the life our creator would hope us to live.
Heaven may not be so much a place as it is a way of existing. It may not be something we need to wait to experience. It may be, as Jesus often said, close at hand.
Around this central throne were twenty-four additional thrones. Seated on these were “twenty-four elders, clad in white garments, with golden crowns upon their heads.”
This is a splendid view, and the description is often used by those wishing to say something about heaven.
What interests me about the scene in chapter 4 is what is happening. There are all the fine jewels and crowns, but the action is the praise of God. “And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever; they cast their crowns before the throne, singing.”
Some would want to depict heaven as more of the best of what we enjoy here. Some might speak of heaven as a place where we enjoy comforts denied us in our earthly life. This scene from Revelation 4 would suggest that heaven is an opportunity to continually worship God.
Perhaps we don’t need to wait, in order to be transported into heaven. Maybe, we can begin to live there now. Is not the opportunity to praise God an experience of heaven? Might it become such in our lives?
I am not suggesting that we spend 24/7 reciting the prayers in the ELW, or singing every one of the hymns in our praise and worship folder. Continually praising God can take the form of living life intentionally. Our ceaseless devotion to the One who sits on the throne is shown in living the life our creator would hope us to live.
Heaven may not be so much a place as it is a way of existing. It may not be something we need to wait to experience. It may be, as Jesus often said, close at hand.
Monday, November 16, 2009
Devotion - Monday, November 16
My rotation of daily readings has brought me back around to the last book of the New Testament. This book is known by several names; it is often referred to by an incorrect name.
The title most often used is “Revelation.” This is an abbreviation of the full title, “The Revelation to John.” Some translations will extend it to “The Revelation to St. John, the Divine.” Another title often used for this book is “The Apocalypse,” or simply “Apocalypse.”
The incorrect name, so often used in everyday conversation is “Revelations.” There is no “s” in the actual title. The addition of that simple little crooked letter suggests that there are multiple things made known in this book of our Bible. There is but one Revelation.
What is revealed to John, as he endures his imprisonment for the sake of the Gospel, is that contrary to all the outward indicators, God is in control. Even though John may feel as if his word is dominated by the forces of evil, God is the one who has the victory.
When read this book as a series of revelations, the temptation is to look for various markers. We search for what is going to happen next, then what will occur after that. Reading Revelation this way can become taxing and frightening. When read as a whole, as the revelation that it is, the book is the ultimate expression of hope and promise.
I am sure, over the next several weeks, I will be making references to various chapters and verses within Revelation. As I do so, I will make sure to keep the big picture in mind. It is important that we don’t get lost in the details and fail to see the whole of the book for the word of encouragement that it is.
The title most often used is “Revelation.” This is an abbreviation of the full title, “The Revelation to John.” Some translations will extend it to “The Revelation to St. John, the Divine.” Another title often used for this book is “The Apocalypse,” or simply “Apocalypse.”
The incorrect name, so often used in everyday conversation is “Revelations.” There is no “s” in the actual title. The addition of that simple little crooked letter suggests that there are multiple things made known in this book of our Bible. There is but one Revelation.
What is revealed to John, as he endures his imprisonment for the sake of the Gospel, is that contrary to all the outward indicators, God is in control. Even though John may feel as if his word is dominated by the forces of evil, God is the one who has the victory.
When read this book as a series of revelations, the temptation is to look for various markers. We search for what is going to happen next, then what will occur after that. Reading Revelation this way can become taxing and frightening. When read as a whole, as the revelation that it is, the book is the ultimate expression of hope and promise.
I am sure, over the next several weeks, I will be making references to various chapters and verses within Revelation. As I do so, I will make sure to keep the big picture in mind. It is important that we don’t get lost in the details and fail to see the whole of the book for the word of encouragement that it is.
Sunday, November 15, 2009
Sermon - November 15, 2009
Pentecost 24 - Year B
November 15, 2009
Mark 13:1-8
No "Bait and Switch"
I am an avid Public Radio listener. Friday evening’s production of This American Life was all about bait and switch. They explored those situations where you are lured in by one thing only to realize later that the real purpose is something else completely. Most of the snippets were about religion. Ira Glass, the host, said, “There is a lot of Jesus involved in bait and switch”.
One guy being interviewed said that he was brought up in a church which believed that the task of evangelism was to communicate an unpopular message to people who didn’t really care anyway. He would go to the beaches at spring break and invite college students to a beach party, complete with shows, food, and drinks. It was after they arrived that they realized that the “drinks” consisted of pink lemonade and diet coke. The cool dudes wearing trendy beach clothes and handing out the invitations were now in Jesus t-shirts and talking about the dangers of not accepting Jesus as your personal Lord and Savior.
Bait and switch. Not a very nice tactic. And certainly not something we would want to pull on those who have begun to trust us enough to start to think that they would like to join up with us and become a part of the fellowship.
I am thinking of Isabel and Seagan. I am thinking of their parents, as they bring them forward to receive the sacrament of Holy Baptism. What of John and Becca, as they affirm their baptism and state a desire to live out their Christian calling in this congregation? And I am mindful of the role of the dice which means that all of these persons are joining the Church on the day that we read Jesus’ strong words of warning as to what life is like for those who would make such a choice.
“Do you see these great buildings?” Jesus asks. “Not one stone will be left here upon another; all will be thrown down.”
They are exiting the Temple when Jesus speaks these words. The disciples, that rag-tag band of faithful followers, are impressed with what they are seeing. Remember that the twelve were common persons, fishermen and peasants. They had probably never been to Jerusalem before. While they had heard Jesus preach about the city and its place of worship, they had not seen it with their own eyes. There were no doubt impressed. “Look, Teacher, what large stones and what large buildings!”
It isn’t really accurate to refer to what happens next as bait and switch. It isn’t that Jesus lured them in with such sites only then to later tell them what would be in store for them were they to follow him. He had been traveling with them for some time and had tried, repeatedly, to tell them what following him would be like. Jesus could not be accused of bait and switch. And his words, spoken as the disciples are being wowed by the magnificent Temple, attempt to bring these converts back to reality.
I don’t think we have misled Isabel, Seagan, Jon and Becca. The same needs to be said for all the rest of us who sit together in this sanctuary. But as we sing our comfortable chairs, sing our lovely hymns, all the while smiling and looking exceedingly inviting, we need to make sure that we aren’t being attracted to the large edifices all the while missing the purpose of the Teacher whom we come here to honor.
The edifice which threatened to lure the disciples was the impressive Temple in Jerusalem. I am sure it was quite the sight. Among the modern edifices of which we need to be aware are things like prosperity gospels, or sure tickets to heaven. When we sign on, we need to make sure we are signing on for the real thing.
The baptismal liturgy clearly states what it is that this life is about. While there may be some lovely music along the way; while we might have occasion to dress in pure white linen; the promise consists of:
• Living among God’s people
• Hearing the word of God and sharing in the Lord’s supper
• Proclaiming the good news of God in Christ through word and deed
• Serving all people, following the example of Jesus
• and striving for justice and peace in all the earth.
The impressive edifices are only temporary. That which is permanent is our commitment to these ends. Being attracted for any reason other than living into these promises probably means that we have been lead astray by one who claims, “I am he!” but isn’t.
Perhaps it isn’t unfortunate that these persons have come to us on this day, with this appointed Gospel lesson, stating their desire to live among us. It is rather fortunate in that it gives all of us the opportunity to remember again what it is that following Jesus is all about. It does not begin nor does it end with being impressed with the large and impressive structures, it consists of what lies within - within our beautiful houses of worship; within the heart and soul of each who looks to Jesus and expresses a desire to follow him through whatever birth pangs are to come.
Amen.
November 15, 2009
Mark 13:1-8
No "Bait and Switch"
I am an avid Public Radio listener. Friday evening’s production of This American Life was all about bait and switch. They explored those situations where you are lured in by one thing only to realize later that the real purpose is something else completely. Most of the snippets were about religion. Ira Glass, the host, said, “There is a lot of Jesus involved in bait and switch”.
One guy being interviewed said that he was brought up in a church which believed that the task of evangelism was to communicate an unpopular message to people who didn’t really care anyway. He would go to the beaches at spring break and invite college students to a beach party, complete with shows, food, and drinks. It was after they arrived that they realized that the “drinks” consisted of pink lemonade and diet coke. The cool dudes wearing trendy beach clothes and handing out the invitations were now in Jesus t-shirts and talking about the dangers of not accepting Jesus as your personal Lord and Savior.
Bait and switch. Not a very nice tactic. And certainly not something we would want to pull on those who have begun to trust us enough to start to think that they would like to join up with us and become a part of the fellowship.
I am thinking of Isabel and Seagan. I am thinking of their parents, as they bring them forward to receive the sacrament of Holy Baptism. What of John and Becca, as they affirm their baptism and state a desire to live out their Christian calling in this congregation? And I am mindful of the role of the dice which means that all of these persons are joining the Church on the day that we read Jesus’ strong words of warning as to what life is like for those who would make such a choice.
“Do you see these great buildings?” Jesus asks. “Not one stone will be left here upon another; all will be thrown down.”
They are exiting the Temple when Jesus speaks these words. The disciples, that rag-tag band of faithful followers, are impressed with what they are seeing. Remember that the twelve were common persons, fishermen and peasants. They had probably never been to Jerusalem before. While they had heard Jesus preach about the city and its place of worship, they had not seen it with their own eyes. There were no doubt impressed. “Look, Teacher, what large stones and what large buildings!”
It isn’t really accurate to refer to what happens next as bait and switch. It isn’t that Jesus lured them in with such sites only then to later tell them what would be in store for them were they to follow him. He had been traveling with them for some time and had tried, repeatedly, to tell them what following him would be like. Jesus could not be accused of bait and switch. And his words, spoken as the disciples are being wowed by the magnificent Temple, attempt to bring these converts back to reality.
I don’t think we have misled Isabel, Seagan, Jon and Becca. The same needs to be said for all the rest of us who sit together in this sanctuary. But as we sing our comfortable chairs, sing our lovely hymns, all the while smiling and looking exceedingly inviting, we need to make sure that we aren’t being attracted to the large edifices all the while missing the purpose of the Teacher whom we come here to honor.
The edifice which threatened to lure the disciples was the impressive Temple in Jerusalem. I am sure it was quite the sight. Among the modern edifices of which we need to be aware are things like prosperity gospels, or sure tickets to heaven. When we sign on, we need to make sure we are signing on for the real thing.
The baptismal liturgy clearly states what it is that this life is about. While there may be some lovely music along the way; while we might have occasion to dress in pure white linen; the promise consists of:
• Living among God’s people
• Hearing the word of God and sharing in the Lord’s supper
• Proclaiming the good news of God in Christ through word and deed
• Serving all people, following the example of Jesus
• and striving for justice and peace in all the earth.
The impressive edifices are only temporary. That which is permanent is our commitment to these ends. Being attracted for any reason other than living into these promises probably means that we have been lead astray by one who claims, “I am he!” but isn’t.
Perhaps it isn’t unfortunate that these persons have come to us on this day, with this appointed Gospel lesson, stating their desire to live among us. It is rather fortunate in that it gives all of us the opportunity to remember again what it is that following Jesus is all about. It does not begin nor does it end with being impressed with the large and impressive structures, it consists of what lies within - within our beautiful houses of worship; within the heart and soul of each who looks to Jesus and expresses a desire to follow him through whatever birth pangs are to come.
Amen.
Wednesday, November 11, 2009
Devotion - Wednesday, Nov 11
In yet another of his disputes with the Pharisees, Jesus tries to encourage them to orient their devotion to God around a differing organizing principal. They are oriented around a strict obedience of the Law. Jesus and his disciples (in Matthew 12) have broken one of those laws, and the Pharisees are being critical.
In his attempts to help them, Jesus says, “If you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless.”
The instructive value of this verse should not be lost on us. We are not Pharisees; however we sometimes encounter those who ground their devotion in sacrifice. We speak of being “pure” and
“holy” as qualities obtain by remaining unstained by sin. We hear talk of avoiding particular behaviors as a way of demonstrating our commitment to Christ.
Not engaging in hurtful or harmful behaviors is wonderful. But Matthew 12 would remind us that our avoidance should be based on a desire to show mercy. “Sacrificing” for the sake of Jesus, is an orientation point we might want to avoid.
“I desire mercy, and not sacrifice.” Jesus reveals that his way, his point of orientation is to look for opportunities to do good. He will serve God by showing to others the mercy God has shown.
In his attempts to help them, Jesus says, “If you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless.”
The instructive value of this verse should not be lost on us. We are not Pharisees; however we sometimes encounter those who ground their devotion in sacrifice. We speak of being “pure” and
“holy” as qualities obtain by remaining unstained by sin. We hear talk of avoiding particular behaviors as a way of demonstrating our commitment to Christ.
Not engaging in hurtful or harmful behaviors is wonderful. But Matthew 12 would remind us that our avoidance should be based on a desire to show mercy. “Sacrificing” for the sake of Jesus, is an orientation point we might want to avoid.
“I desire mercy, and not sacrifice.” Jesus reveals that his way, his point of orientation is to look for opportunities to do good. He will serve God by showing to others the mercy God has shown.
Tuesday, November 10, 2009
Devotion - Tuesday, November 10
In I Corinthians 15:41-50 Paul writes of the Resurrection. It was after seminary, when I was preparing to teach confirmation ministry classes, that I came across a great insight to the Church’s teachings on Resurrection.
Resurrection is a theological term. The word might be used in secular contexts, but when we use it we use it in a very specific technical way. It refers to our participation in the dying and being given new life. Resurrection is not simply to come back-to-life; Resurrection is not the inevitable continuation of an immortal soul; Resurrection is the gift of God in which death is followed by new life.
God, who has given us life, will give us life again, after we have died.
We say this every Sunday in our worship services. We are very intentional, in our Creeds, to note that Jesus does indeed die. He does not appear to die, he does not fake a death, he dies. He is so death that he descends into hell. That partition was not crafted as some sort of time line, as a way of explaining what happened to him during those three days. It is an acknowledgement that he is dead.
Death comes. Death is not avoided. But death does not have the final word. That final word is God’s Word and it is the word of the Resurrection.
The Christian Church does not teach an immortal soul. The teachings of the Church affirm that even when we die, yet we shall live. “ The perishable… is raised imperishable.”
Resurrection is a theological term. The word might be used in secular contexts, but when we use it we use it in a very specific technical way. It refers to our participation in the dying and being given new life. Resurrection is not simply to come back-to-life; Resurrection is not the inevitable continuation of an immortal soul; Resurrection is the gift of God in which death is followed by new life.
God, who has given us life, will give us life again, after we have died.
We say this every Sunday in our worship services. We are very intentional, in our Creeds, to note that Jesus does indeed die. He does not appear to die, he does not fake a death, he dies. He is so death that he descends into hell. That partition was not crafted as some sort of time line, as a way of explaining what happened to him during those three days. It is an acknowledgement that he is dead.
Death comes. Death is not avoided. But death does not have the final word. That final word is God’s Word and it is the word of the Resurrection.
The Christian Church does not teach an immortal soul. The teachings of the Church affirm that even when we die, yet we shall live. “ The perishable… is raised imperishable.”
Monday, November 9, 2009
Devotion - Monday, November 9
The Opening Prayer in my devotional guide struck me this morning. There is a line which reads, “Faith gives us the promise of peace and makes known the demands of love.”
Faith is seen in many differing lights. For some, it is a ticket to heaven. To others, it is the decision one makes for Jesus. This prayer reminds us that faith is an active force in our lives. It is the very presence of God which brings to us the assurance of God’s peace. It is the call from God to never become complacent in our response to that presence.
Perhaps the order of the two clauses is also important. We must have peace before we can truly love.
Peace is more than the absence of conflict. Tracing back to the Hebrew word, shalom, it is the complete and total assurance that things are as God would want them to be. It includes good health and harmony within family. It involves financial stability. Without peace in our lives, without a basic confidence that things are well with us, it is difficult to move on to other things. Faith gives us this promise.
With a solid foundation, built upon our God, we are able to look beyond ourselves. We are able to love others. Again, the prayer reminds us that loving is not simple and it is not always easy. Faith makes known to us the demands of love.
God’s love for us demanded a death upon the cross. Loving as Christ first loved us demands that we actively seek out those in need and that we respond. I am taken back to the fall retreat when one of the participants commented, “We go to worship on Sunday and we say these prayers and then we go on our merry way” (paraphrased.) Praying to the God in whom our faith has given us peace demands that we love not only in words but in deeds.
“Faith gives us the promise of peace and makes known the demands of love.”
Yes, it does.
Faith is seen in many differing lights. For some, it is a ticket to heaven. To others, it is the decision one makes for Jesus. This prayer reminds us that faith is an active force in our lives. It is the very presence of God which brings to us the assurance of God’s peace. It is the call from God to never become complacent in our response to that presence.
Perhaps the order of the two clauses is also important. We must have peace before we can truly love.
Peace is more than the absence of conflict. Tracing back to the Hebrew word, shalom, it is the complete and total assurance that things are as God would want them to be. It includes good health and harmony within family. It involves financial stability. Without peace in our lives, without a basic confidence that things are well with us, it is difficult to move on to other things. Faith gives us this promise.
With a solid foundation, built upon our God, we are able to look beyond ourselves. We are able to love others. Again, the prayer reminds us that loving is not simple and it is not always easy. Faith makes known to us the demands of love.
God’s love for us demanded a death upon the cross. Loving as Christ first loved us demands that we actively seek out those in need and that we respond. I am taken back to the fall retreat when one of the participants commented, “We go to worship on Sunday and we say these prayers and then we go on our merry way” (paraphrased.) Praying to the God in whom our faith has given us peace demands that we love not only in words but in deeds.
“Faith gives us the promise of peace and makes known the demands of love.”
Yes, it does.
Sermon - November 8, 2009
Pentecost 23 (Pr 27) - Year B
November 8, 2009
I Kings 17:8-16 & Mark 12:38-44
Giving All That We Have
They devour widow’s houses and for the sake of appearance say long prayers. They will receive the greater condemnation. (Mark 12:40) I have to tell you that this verse has stuck in my mind all week. It is the kind of verse I hate hearing, let alone having to read in public and then preach on (or try preach around.) “They will receive the greater condemnation.” How is that possible anyway? Isn’t condemnation condemnation? What could Jesus possibly mean?
Considering that the gospel moves immediately from Jesus’ announcement of the greater condemnation to story of the widow and her mite, I would sure be nervous if I hadn’t already figured out what my pledge was going to be for the coming year. What if I give too much? Putting me in the category of those who put on a great show and receive that greater condemnation? What if I put in too little, thus failing to meet the standard established by this poor old widow? These verses will no doubt be in the back of your mind as you complete the forms and prepare to turn them in in the next seven days. And I would be really careful - if I were you. Condemnation is bad enough - I hate to think what greater condemnation must be like. Too much and you might be grouped with the showy scribes, who like to walk around in long robes. Too little and you may fail the test of the widow’s mite, giving instead out of your abundance.
Of course Jesus isn’t concerned with what we put down on a piece of paper. He’s not actually concerned with the amount we put in the offering plate. The thing which matters to Christ is what is etched into the fabric of our lives. That is what he is observing, as he sits next to the temple treasury. He sees, not the amount of the gifts placed in the pot, but what the gift says about the person who gives it.
Jesus sits down, opposite the treasury. There he watches what is going on.
If you watch what people do, you can learn a lot about them. Observing behaviors reveals to you what a person is made of, how they are put together, what they consider to be important. Watching differs greatly from making assumptions. We can make assumptions quickly, but watching takes time. Observing behaviors over a period of time allows you to see folks commit not only one act but several.
We don’t want to jump to conclusions as to how we are to interpret this gospel lesson. Jesus’ condemnation is not of rich folks. Jesus is not saying that the wealthy should withhold their abundant gifts. I have to point out - if for no other reason than the sake of my own livelihood - that much of what God hopes to accomplish in the world can only be accomplished when those of us in the wealthiest quarter of the human population give generously of what we have first received. So don’t jump to the conclusion that Jesus is condemning all rich folks.
Don’t make assumptions; don’t jump to conclusions. Watch, watch and learn, and then comment on what is observed. This is what Jesus does as he sits next to treasury in the temple. He watches, he learns and he makes comments on what he sees.
What he sees allows him to speak of the difference between those for whom God is a sideline or hobby and those for whom faith in God forms the core of their existence. Jesus observes that many who come into the temple behave as if they could take or leave this whole God thing. They make no sacrifice unto the Lord; they view their gifts as little more than charity, cast in the direction of the less fortunate.
As he is watching all this, Jesus sees the widow entering the temple. She has a much different attitude. She comes, bringing all that she has, and presents it to God. For her, God is no sideline or hobby; God is the one upon whom she is utterly dependant.
What would Jesus see, learn and comment on if he were to watch us as we make our way through a typical day, or week? What would Jesus deduce were he to follow the ushers along each row and watched, as each envelope was placed in the offering plate? It doesn’t bother us too much, to read what went on in some temple in ancient Israel. But think of the risk of having him look over our shoulders here, today.
This is not a legalistic question. Jesus doesn’t watch to see what folks place in the treasury and then calculate whether that gift equals a tithe of one’s income. Jesus merely watches, sees what we do, and comments on what the gifts say about the giver. What do our gifts say - about us?
The congregation’s ability to meet its budget is not the issue here. At issue is the importance we are placing upon that which we proclaim to be at the core of our existence.
What value do you place upon your faith? Do you think of your church involvement as fire insurance? When we take out a fire insurance policy we figure out the minimum coverage needed so as minimize our premium payment. Do you think of your gifts to the church as a retainer, similar to that you would give a lawyer so you can have access to their services? Only in this case we are retaining access to the church should we need a wedding, baptism, funeral or something of the sort?
Our relationship with God is not fire insurance. Our offerings are not a retainer. Our relationship with God forms the core of our existence or it is of little value.
When Jesus watches the worshipers place their gifts in the treasury what he observes is the value each person places upon their relationship with God. The widow’s two copper coins are a powerful statement about her attitude toward the one called Lord.
I wonder if this widow had heard the story of the widow of Zarephath - the story that we read as our first lesson for today. In that story the widow is sought out - Elijah goes looking for her. When he finds her, she is gathering firewood in order to cook her last meal.
She does not resist Elijah’s request to feed him first. She obeys, even though she has no reason to trust his promise that the flour will never give out. She makes him a cake first, and then she feeds herself and her son.
We are not told how long Elijah stays with this widow - but for as long as he is there, the jar of meal was not emptied, and neither did the jug of oil fail. So long as she was providing for Elijah, the woman was able to provide for herself and her son.
The wonderful twist in this story is the way in which God takes care of this woman. God provides for her by sending to her someone that she could care for. She provides for Elijah. She trusts that God will take care of her. So long as she takes care of Elijah; God takes care of her.
I think I am about to decide that the greater condemnation is being trapped in the fear that we have to take care of ourselves. Might the greatest of all condemnations be being alone as we face a bleak future? If stand alone in our prosperity we will certainly feel alone in our distress. The widow of Zarephath did not face a very promising future, but she was willing to take on the burden of caring for another. I am about to decide that the greater condemnation is the fear which leads us to think that our primary task is to take care of ourselves.
Those whom Jesus observes in the temple were supporting God’s work - but they were not behaving in such as a way as to suggest that they considered themselves dependent upon God. God seemed to be a hobby or a sideline. That is what is so different about this poor widow. Her gift represents an acknowledgment that she is dependent upon God. That she is offering herself and her life to God.
Does she make it? We will never know. Maybe if we knew we would find it easier to follow her example. I do not know what happened to her, but I bet she avoided condemnation - the regular everyday kind and the type Jesus calls the greater condemnation.
What do your gifts - of money, time and energy - say about your relationship to God? Do you feel comfortable, having Jesus watch as you place your gifts before the altar?
I love the post-communion prayer, included in the Now the Feast liturgy. It reads, “Gracious Lord, give us courage to share our bread.” It does take courage to share our bread. It took a lot of courage for the widow to put her two coins in the treasury.
I don’t intend to leave you with a guilty conscience this morning - what I really want is to persuade you to pray for courage, for the courage it takes to share. I remain convinced that those with such courage never experience want. Like the widow of Zarephath so long as we care for another we are also cared for. Pray for this courage. And I promise you that condemnation (the common everyday kind or the kind Jesus calls the greater condemnation) will never come into your life.
Amen.
November 8, 2009
I Kings 17:8-16 & Mark 12:38-44
Giving All That We Have
They devour widow’s houses and for the sake of appearance say long prayers. They will receive the greater condemnation. (Mark 12:40) I have to tell you that this verse has stuck in my mind all week. It is the kind of verse I hate hearing, let alone having to read in public and then preach on (or try preach around.) “They will receive the greater condemnation.” How is that possible anyway? Isn’t condemnation condemnation? What could Jesus possibly mean?
Considering that the gospel moves immediately from Jesus’ announcement of the greater condemnation to story of the widow and her mite, I would sure be nervous if I hadn’t already figured out what my pledge was going to be for the coming year. What if I give too much? Putting me in the category of those who put on a great show and receive that greater condemnation? What if I put in too little, thus failing to meet the standard established by this poor old widow? These verses will no doubt be in the back of your mind as you complete the forms and prepare to turn them in in the next seven days. And I would be really careful - if I were you. Condemnation is bad enough - I hate to think what greater condemnation must be like. Too much and you might be grouped with the showy scribes, who like to walk around in long robes. Too little and you may fail the test of the widow’s mite, giving instead out of your abundance.
Of course Jesus isn’t concerned with what we put down on a piece of paper. He’s not actually concerned with the amount we put in the offering plate. The thing which matters to Christ is what is etched into the fabric of our lives. That is what he is observing, as he sits next to the temple treasury. He sees, not the amount of the gifts placed in the pot, but what the gift says about the person who gives it.
Jesus sits down, opposite the treasury. There he watches what is going on.
If you watch what people do, you can learn a lot about them. Observing behaviors reveals to you what a person is made of, how they are put together, what they consider to be important. Watching differs greatly from making assumptions. We can make assumptions quickly, but watching takes time. Observing behaviors over a period of time allows you to see folks commit not only one act but several.
We don’t want to jump to conclusions as to how we are to interpret this gospel lesson. Jesus’ condemnation is not of rich folks. Jesus is not saying that the wealthy should withhold their abundant gifts. I have to point out - if for no other reason than the sake of my own livelihood - that much of what God hopes to accomplish in the world can only be accomplished when those of us in the wealthiest quarter of the human population give generously of what we have first received. So don’t jump to the conclusion that Jesus is condemning all rich folks.
Don’t make assumptions; don’t jump to conclusions. Watch, watch and learn, and then comment on what is observed. This is what Jesus does as he sits next to treasury in the temple. He watches, he learns and he makes comments on what he sees.
What he sees allows him to speak of the difference between those for whom God is a sideline or hobby and those for whom faith in God forms the core of their existence. Jesus observes that many who come into the temple behave as if they could take or leave this whole God thing. They make no sacrifice unto the Lord; they view their gifts as little more than charity, cast in the direction of the less fortunate.
As he is watching all this, Jesus sees the widow entering the temple. She has a much different attitude. She comes, bringing all that she has, and presents it to God. For her, God is no sideline or hobby; God is the one upon whom she is utterly dependant.
What would Jesus see, learn and comment on if he were to watch us as we make our way through a typical day, or week? What would Jesus deduce were he to follow the ushers along each row and watched, as each envelope was placed in the offering plate? It doesn’t bother us too much, to read what went on in some temple in ancient Israel. But think of the risk of having him look over our shoulders here, today.
This is not a legalistic question. Jesus doesn’t watch to see what folks place in the treasury and then calculate whether that gift equals a tithe of one’s income. Jesus merely watches, sees what we do, and comments on what the gifts say about the giver. What do our gifts say - about us?
The congregation’s ability to meet its budget is not the issue here. At issue is the importance we are placing upon that which we proclaim to be at the core of our existence.
What value do you place upon your faith? Do you think of your church involvement as fire insurance? When we take out a fire insurance policy we figure out the minimum coverage needed so as minimize our premium payment. Do you think of your gifts to the church as a retainer, similar to that you would give a lawyer so you can have access to their services? Only in this case we are retaining access to the church should we need a wedding, baptism, funeral or something of the sort?
Our relationship with God is not fire insurance. Our offerings are not a retainer. Our relationship with God forms the core of our existence or it is of little value.
When Jesus watches the worshipers place their gifts in the treasury what he observes is the value each person places upon their relationship with God. The widow’s two copper coins are a powerful statement about her attitude toward the one called Lord.
I wonder if this widow had heard the story of the widow of Zarephath - the story that we read as our first lesson for today. In that story the widow is sought out - Elijah goes looking for her. When he finds her, she is gathering firewood in order to cook her last meal.
She does not resist Elijah’s request to feed him first. She obeys, even though she has no reason to trust his promise that the flour will never give out. She makes him a cake first, and then she feeds herself and her son.
We are not told how long Elijah stays with this widow - but for as long as he is there, the jar of meal was not emptied, and neither did the jug of oil fail. So long as she was providing for Elijah, the woman was able to provide for herself and her son.
The wonderful twist in this story is the way in which God takes care of this woman. God provides for her by sending to her someone that she could care for. She provides for Elijah. She trusts that God will take care of her. So long as she takes care of Elijah; God takes care of her.
I think I am about to decide that the greater condemnation is being trapped in the fear that we have to take care of ourselves. Might the greatest of all condemnations be being alone as we face a bleak future? If stand alone in our prosperity we will certainly feel alone in our distress. The widow of Zarephath did not face a very promising future, but she was willing to take on the burden of caring for another. I am about to decide that the greater condemnation is the fear which leads us to think that our primary task is to take care of ourselves.
Those whom Jesus observes in the temple were supporting God’s work - but they were not behaving in such as a way as to suggest that they considered themselves dependent upon God. God seemed to be a hobby or a sideline. That is what is so different about this poor widow. Her gift represents an acknowledgment that she is dependent upon God. That she is offering herself and her life to God.
Does she make it? We will never know. Maybe if we knew we would find it easier to follow her example. I do not know what happened to her, but I bet she avoided condemnation - the regular everyday kind and the type Jesus calls the greater condemnation.
What do your gifts - of money, time and energy - say about your relationship to God? Do you feel comfortable, having Jesus watch as you place your gifts before the altar?
I love the post-communion prayer, included in the Now the Feast liturgy. It reads, “Gracious Lord, give us courage to share our bread.” It does take courage to share our bread. It took a lot of courage for the widow to put her two coins in the treasury.
I don’t intend to leave you with a guilty conscience this morning - what I really want is to persuade you to pray for courage, for the courage it takes to share. I remain convinced that those with such courage never experience want. Like the widow of Zarephath so long as we care for another we are also cared for. Pray for this courage. And I promise you that condemnation (the common everyday kind or the kind Jesus calls the greater condemnation) will never come into your life.
Amen.
Thursday, November 5, 2009
Devotion - Thursday, November 5
Thank goodness that there are some of Paul’s writings which we have come to understand as culturally limited. In my continued reading of I Corinthians, I arrived this morning at the latter verses of Chapter 14. Here, Paul says, “As in all the churches of the saints, the women should keep silence in the churches. For they are not permitted to speak… If there is anything they desire to know, let them ask their husbands at home.”
How blessed we were last night at LSM with Leslie’s devotional. Carrying I Corinthians 14 forward without reconsideration would have precluded her serving as our guide.
Our Tuesday night Bible study is a majority of women. I can’t imagine turning them away, insisting that they wait till they are married and then ask their husband questions raised by the book of Hebrew’s references to our Great High Priest.
Paul writes words which guide and direct us. Some of his words need to be reconsidered as we move forward in our desire to serve Jesus. Here is one such place.
Those who insist on a literal interpretation of every verse of scripture are more inclined that our expression of the Church to live by I Corinthians 14. But few, very few, prohibit all female speech in church. They have adjusted Paul’s words to mean that women should not be pastors. This is understandable. How many of the strong female members of our churches would be such had they never been allowed to ask questions during their Sunday Church School classes?
Thank goodness we have come to understand that Paul’s words here, while instructive to the church in Corinth, are not binding on the churches we attend.
How blessed we were last night at LSM with Leslie’s devotional. Carrying I Corinthians 14 forward without reconsideration would have precluded her serving as our guide.
Our Tuesday night Bible study is a majority of women. I can’t imagine turning them away, insisting that they wait till they are married and then ask their husband questions raised by the book of Hebrew’s references to our Great High Priest.
Paul writes words which guide and direct us. Some of his words need to be reconsidered as we move forward in our desire to serve Jesus. Here is one such place.
Those who insist on a literal interpretation of every verse of scripture are more inclined that our expression of the Church to live by I Corinthians 14. But few, very few, prohibit all female speech in church. They have adjusted Paul’s words to mean that women should not be pastors. This is understandable. How many of the strong female members of our churches would be such had they never been allowed to ask questions during their Sunday Church School classes?
Thank goodness we have come to understand that Paul’s words here, while instructive to the church in Corinth, are not binding on the churches we attend.
Wednesday, November 4, 2009
Devotion - Wednesday, Nov 4
In our pre-seminary group, we have been following a guide through Martin Luther’s Small Catechism. At yesterday’s meeting we reviewed Luther’s thoughts on the first commandment – You are to have no other gods before me.
Luther wrote that “it is the trust and faith of the heart alone which make both God and an idol.” Our group struggled with this. How can one include God and idols in the same sentence?
Another line from Luther helped. He writes, “Anything on which your heart relies and depends, I say, that is really your God.”
We become committed to many things. Our football coach adopted the slogan last year of going “All In” as way of expressing supreme commitment. In school we are encouraged to make our career the number one priority. In life we are instructed on the importance of amassing wealth.
The faith and trust of our heart can be directed to many things. It can be directed to God, who saves us; or it can be directed to idols, to things which lure us but have no ability to bring to us that which we desperately need.
Examine your trust and faith. Where have they been placed?
Luther wrote that “it is the trust and faith of the heart alone which make both God and an idol.” Our group struggled with this. How can one include God and idols in the same sentence?
Another line from Luther helped. He writes, “Anything on which your heart relies and depends, I say, that is really your God.”
We become committed to many things. Our football coach adopted the slogan last year of going “All In” as way of expressing supreme commitment. In school we are encouraged to make our career the number one priority. In life we are instructed on the importance of amassing wealth.
The faith and trust of our heart can be directed to many things. It can be directed to God, who saves us; or it can be directed to idols, to things which lure us but have no ability to bring to us that which we desperately need.
Examine your trust and faith. Where have they been placed?
Tuesday, November 3, 2009
Devotion - Tuesday, Nov 3
After finishing his thoughts on love, Paul turns his attention in I Corinthians 14 to the spiritual gifts which build up the Church.
He celebrates those who receive the gift of speaking in tongues, but he points out that this gift uplifts the one who receives it. On the other hand, those with the gift of prophesy uplift the whole Church.
“Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy.”
Those who prophesy speak God’s word to the current context. The gift of prophesy is the ability to see as God would see and to feel as God would feel. Paul wants everyone to see this gift.
One might see this as an overachieving of the slogan popular a few years back, “What Would Jesus Do?” It is a full blown attempt to articulate how God would speak to what is happening.
Speaking with God’s voice is difficult. It is tricky. It is arrogant. When speaking with God’s voice, there will be those who oppose. Some will oppose because they are opposed to God. Other will oppose because they perceive a different word from God.
Perhaps we have come to misunderstand the spiritual gift of prophesy as some sort of prediction of the future because only time will tell us who it was that spoke God’s Word. And, truly, it is only time which will let us know.
But this should not deter us from making use of the gift. Paul reminds us, in I Corinthians 14, to seek this gift and to put it into practice. We must overcome the timidity which allows so many of God’s people to remain silent when there is a clear need (and many opportunities) to speak God’s Word.
He celebrates those who receive the gift of speaking in tongues, but he points out that this gift uplifts the one who receives it. On the other hand, those with the gift of prophesy uplift the whole Church.
“Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy.”
Those who prophesy speak God’s word to the current context. The gift of prophesy is the ability to see as God would see and to feel as God would feel. Paul wants everyone to see this gift.
One might see this as an overachieving of the slogan popular a few years back, “What Would Jesus Do?” It is a full blown attempt to articulate how God would speak to what is happening.
Speaking with God’s voice is difficult. It is tricky. It is arrogant. When speaking with God’s voice, there will be those who oppose. Some will oppose because they are opposed to God. Other will oppose because they perceive a different word from God.
Perhaps we have come to misunderstand the spiritual gift of prophesy as some sort of prediction of the future because only time will tell us who it was that spoke God’s Word. And, truly, it is only time which will let us know.
But this should not deter us from making use of the gift. Paul reminds us, in I Corinthians 14, to seek this gift and to put it into practice. We must overcome the timidity which allows so many of God’s people to remain silent when there is a clear need (and many opportunities) to speak God’s Word.
Monday, November 2, 2009
Devotion - Monday, November 2
I commented last week on I Corinthians 13. Today’s appointed readings include those famous words about love. Paul ends the section by saying, “So faith, hope, and love abide, these three; but the greatest of these is love.”
Believing that Paul is speaking of something more than a limited understanding of love, i.e. the love between two persons entering a life-long relationship, it seems that there is something for us to learn here. If love is so important (one could ask how it can be more important that faith; or more life-altering than hope,) if love is so important then it must be something intended to lead all of our interactions and thoughts toward others.
Two applications come to mind:
First, for the past couple of weeks, our Sunday Church School class has discussed finding that which is “true” among the teachings of other world religions. We are reading a book, and the author recounts how Paul would find what was true in the pagan religions of his day, then open that kernel of truth in order to expose Christ. How might we do that today? It changes our attitude toward those who practice other faiths if we begin with an assumption of opportunity to find kernels of truth among their teachings. It alters how we deal with them if we approach with love.
The second application also involves a bit of controversy. Our denomination is embroiled in the debate of acceptable expressions of human sexuality. Action taken at our most recent Assembly, opens the way for congregations which choose to do so to recognize, honor, and hold publicly accountable persons in lifelong monogamous same-gender relationships. The action also allows those congregations who choose to do so to call as pastor persons in such relationships. Some of our congregations are upset by this. They are angry. They say they cannot accept, and love such persons. The irony is the love that “such persons” has shown within our congregations. The experience of many members of Christ’s church is that those in committed, same-gender relationships have shown us care and compassion; attending to the sick and praying with the dying. These persons, so full of love, are being looked upon by some as unlovable.
Far from advocating an “anything goes” policy, it seems that in I Corinthians 13 Paul is lifting up the ability and the willingness to love as a plumb line for what it means to follow Christ. Maybe we need to read this chapter as something more than a beautiful wedding text and come to see it as instruction for every day of our lives. If Paul is going to say that love is more enduring that faith, he must have a high regard for it. If he is going to lift it over hope, he must see it as a tremendous force.
Believing that Paul is speaking of something more than a limited understanding of love, i.e. the love between two persons entering a life-long relationship, it seems that there is something for us to learn here. If love is so important (one could ask how it can be more important that faith; or more life-altering than hope,) if love is so important then it must be something intended to lead all of our interactions and thoughts toward others.
Two applications come to mind:
First, for the past couple of weeks, our Sunday Church School class has discussed finding that which is “true” among the teachings of other world religions. We are reading a book, and the author recounts how Paul would find what was true in the pagan religions of his day, then open that kernel of truth in order to expose Christ. How might we do that today? It changes our attitude toward those who practice other faiths if we begin with an assumption of opportunity to find kernels of truth among their teachings. It alters how we deal with them if we approach with love.
The second application also involves a bit of controversy. Our denomination is embroiled in the debate of acceptable expressions of human sexuality. Action taken at our most recent Assembly, opens the way for congregations which choose to do so to recognize, honor, and hold publicly accountable persons in lifelong monogamous same-gender relationships. The action also allows those congregations who choose to do so to call as pastor persons in such relationships. Some of our congregations are upset by this. They are angry. They say they cannot accept, and love such persons. The irony is the love that “such persons” has shown within our congregations. The experience of many members of Christ’s church is that those in committed, same-gender relationships have shown us care and compassion; attending to the sick and praying with the dying. These persons, so full of love, are being looked upon by some as unlovable.
Far from advocating an “anything goes” policy, it seems that in I Corinthians 13 Paul is lifting up the ability and the willingness to love as a plumb line for what it means to follow Christ. Maybe we need to read this chapter as something more than a beautiful wedding text and come to see it as instruction for every day of our lives. If Paul is going to say that love is more enduring that faith, he must have a high regard for it. If he is going to lift it over hope, he must see it as a tremendous force.
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