4th Sunday after Epiphany – Year B
January 31, 2010
I Corinthians 13:1-13
The Greatest of these is Love
It isn’t often that a preacher gets to preach on I Corinthians 13 - outside of a wedding. This chapter of scripture has been so completely associated with weddings, that it is difficult to hear it and not remember some wedding or some bride and groom.
When I am asked to preside at a wedding where this passage is selected, I make it a point to point out that this passage is not about two persons, entwining their lives with one another. This chapter speaks a word too universal to limit it to a relationship between two persons. If I am going to disrupt the flow of a wedding with such assertions, then I ought to at least make the same claim when dealing with the text during a Sunday morning. And, who knows, the assertion might be heard in this setting, whereas it is seldom heard by those gazing into one another’s eyes on the big day.
Remember where we are in the wider context. I Corinthians, Chapter 12 spoke of the variety of gifts given to the people of God. As Pastor Hartsell pointed out last week, this variety of gifts was given in order to make the Church stronger. It is when we appreciate the gifts of each, and incorporate them into the common task we share, that we are truly able to do the ministry Christ hopes for. We do not all possess the same gifts. We have each been given gifts for the common good. We share our gifts, so that the witness will be strengthened.
After discussing the variety of gifts, Paul points out that no one of us possess all that is needed. In the latter verses of Chapte 12, he writes, “Are all apostles? Are all prophets? Are all teachers? … Do all possess gifts of healing? Do all speak in tongues?” To which the obvious answer is, “No.” We do not possess the same gifts. God does not intend for us to do so. We cannot make ourselves possess that which God has not intended us to possess. However, there is something we can do.
Chapter 12 ends with Paul’s instructions, “But strive for the greater gifts. And I will show you a still more excellent way.”
This more excellent way, this way which can be striven for, is the gift of love. We may not be able to teach; we may not be able to speak in tongues; we may not be able to interpret tongues; but we can all have love.
“But strive for the greater gifts. And I will show you a still more excellent way. If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have faith, so as to remove mountains, but do not have love, I am nothing.”
Perhaps you have heard, in other sermons or in other settings that while English only has one word for “love,” in Greek there are several. Whether you have been presented with them as a group, you have no doubt heard of them. The Greek word used throughout I Corinthians 13 is agape. You have probably heard the name agape assigned to various church institutions. There is a Lutheran camp in North Carolina called Camp Agape. Let’s come back to this option.
Another of those Greek words is philia. The meaning of this Greek word is revealed when we speak of Philadelphia. That Pennsylvania city’s tourism office interprets for you. We know that the name represents what the city hopes to be – the City of Brotherly Love. Philia is sometimes used for the relationship between lovers, but it is more often associated with the love which binds us together as a community.
Eros is another of these words. Thi is the same ancient root which gives us the words associated with eroticism; this is the passionate love which arises out of sensual desire and longing.
I would make a footnote that this type of love, very much a gift from God, is the love most often misused and abused. If you have not read the Human Sexuality Social Statement adopted at last summer’s ELCA Assembly, I encourage you to do so. It speaks powerfully and candidly of how we have allowed our society to commercialize this gift from God, leading to abuse and opportunities for exploitation.
Less known is the Greek word, storgē. This is the love one would hope to find within a family. It is the love a parent would have for a child, and a child for their parents.
Eros, philía, and storgē. All words for love, but not the same as the love of which Paul writes. The love of which Paul writes is agape.
It remains forever impossible to know exactly what a word meant to an ancient culture, but biblical scholars have come to accept that the love spoken of as agape love is that love associated with that which is divine, unconditional, self-sacrificing, active, volitional, and thoughtful. This love, like all the others, is a gift from God. It is the same, but it is different. This love is not expressed in the tight confines of a human commitment of one person to another person. This love reveals its nature as it allows those who observe it to see the One who gives the gift. This love - divine, unconditional, self-sacrificing, active, volitional, and thoughtful – is the greater gift.
We may not possess some of the spiritual gifts we see and admire in others. We may be envious of those others and their gifts. We may desire those other gifts, but they cannot be obtained. What we can strive for, Paul says, is this gift – this agape love. This love which is kind, not envious, never boastful or arrogant or rude.
There is, of course, an application of this kind of love to the bond between two persons. So, it is okay when this chapter is read at the establishing of a covenant of matrimony. It is okay. But it is far too limiting. The love beautifully spoken of in this chapter is a love to be sought in all of our lives. It is the greatest of all possible gifts God desires to give us. And Paul would encourage us to realize that this gift is ours for the taking.
“Strive for the greater gifts. And …. a still more excellent way” will unfold before you.
Amen.
Sunday, January 31, 2010
Thursday, January 28, 2010
Devotion - Thursday, January 28
In my prayers this morning, I kept returning to last night’s program at LCM. We had as our guest the Rev Casey Callahan, campus pastor at First Baptist Church. In my prayers, I thanked God for the oneness of the Church. I thanked God for the sense of common mission. And I asked God that we might do more to illustrate to the world how the love of Christ transcends our denominational tags.
I had failed to devote even one of last week’s reflections to the designation attached to that week. The days which stretch from the Confession of Peter (Jan 18) to the Conversion of Paul (Jan 25) has been designated as The Week of Prayer for Christian Unity. It is an invitation for Christians to set aside the fine lines of thought which divide us and express to the wider community that which unites us. The Week is observed in some settings, ignored in others.
One of the reasons I was so quick to follow up on the Student Council suggestion to invite as a guest speaker one of the other campus pastors, was the awareness of how finely I split the hairs of Christian Theology. I remain convinced that our study of the Bible ought to include consideration of the subtle distinctions of thought. But knowing the subtle details and appreciating them is different from an intention to use those particular traits as a way to condemn others.
I came home from LCM and immediately sat down to the TV coverage of President Obama’s State of the Union address. Part of his speech was to acknowledge the deep divides among those who serve in Senate and House. He didn’t need to comment; one could see this as the cameras panned the chamber. President Obama asked the members not to turn every discussion and every vote into a “who will win” battle; that the drive to win should not overshadow the willingness to serve. Sometimes we do this in our Churches.
There are many reasons why we are separate denominations and congregations. As good students, we learn the history and the arguments which lead to division. But as children of God, we remain united in our mission of proclaiming the name of Jesus and inviting all persons into a deeper relationship with Christ.
I had failed to devote even one of last week’s reflections to the designation attached to that week. The days which stretch from the Confession of Peter (Jan 18) to the Conversion of Paul (Jan 25) has been designated as The Week of Prayer for Christian Unity. It is an invitation for Christians to set aside the fine lines of thought which divide us and express to the wider community that which unites us. The Week is observed in some settings, ignored in others.
One of the reasons I was so quick to follow up on the Student Council suggestion to invite as a guest speaker one of the other campus pastors, was the awareness of how finely I split the hairs of Christian Theology. I remain convinced that our study of the Bible ought to include consideration of the subtle distinctions of thought. But knowing the subtle details and appreciating them is different from an intention to use those particular traits as a way to condemn others.
I came home from LCM and immediately sat down to the TV coverage of President Obama’s State of the Union address. Part of his speech was to acknowledge the deep divides among those who serve in Senate and House. He didn’t need to comment; one could see this as the cameras panned the chamber. President Obama asked the members not to turn every discussion and every vote into a “who will win” battle; that the drive to win should not overshadow the willingness to serve. Sometimes we do this in our Churches.
There are many reasons why we are separate denominations and congregations. As good students, we learn the history and the arguments which lead to division. But as children of God, we remain united in our mission of proclaiming the name of Jesus and inviting all persons into a deeper relationship with Christ.
Thursday, January 21, 2010
Devotion - Thursday, January 21
This morning I read Genesis 11:1-9. Contained here is the story of the confusing of the languages of the peoples of the earth.
As human population grows, and expansion into new territories occurs, they come upon a plain where they decide to build a great city and a tower reaching to the heavens. “There is no limit to what we can accomplish,” the people say to themselves. Concerned about this attempt to “make a name for themselves,” God confuses their language so that they put off building the tower. The place where all this occurred came to be known as Babel.
Language does more than reduce our ability to speak to one another. Over time, this inability also leads to customs and emerging thoughts. Nationalities often follow language lines. With language, nation identity and customs differing so greatly, it is possible for animosity and even hatred to develop.
The story in Acts 2 reverses this step in history. On the Day of Pentecost, the language barriers are removed so that the people (those who have accepted the Lordship of the Christ) might be able to do all things. The Apostles speak, and regardless of the background, what is spoken is heard.
We may speak a differing language, but we listen to the same God. We may have differing customs, but we assemble around the same rituals.
Some will continue to live as if Pentecost never occurred. They will allow barriers and differences to divide. Those who celebrate the gift of the Holy Spirit on that marvelous day will set aside that which might impede our unity – but never derail it.
This is a lesson to be applied to so many aspects of our lives. The text addresses language, we might also turn to these stories for instructions on the divisions which occur over any number of differing topics or issues.
As human population grows, and expansion into new territories occurs, they come upon a plain where they decide to build a great city and a tower reaching to the heavens. “There is no limit to what we can accomplish,” the people say to themselves. Concerned about this attempt to “make a name for themselves,” God confuses their language so that they put off building the tower. The place where all this occurred came to be known as Babel.
Language does more than reduce our ability to speak to one another. Over time, this inability also leads to customs and emerging thoughts. Nationalities often follow language lines. With language, nation identity and customs differing so greatly, it is possible for animosity and even hatred to develop.
The story in Acts 2 reverses this step in history. On the Day of Pentecost, the language barriers are removed so that the people (those who have accepted the Lordship of the Christ) might be able to do all things. The Apostles speak, and regardless of the background, what is spoken is heard.
We may speak a differing language, but we listen to the same God. We may have differing customs, but we assemble around the same rituals.
Some will continue to live as if Pentecost never occurred. They will allow barriers and differences to divide. Those who celebrate the gift of the Holy Spirit on that marvelous day will set aside that which might impede our unity – but never derail it.
This is a lesson to be applied to so many aspects of our lives. The text addresses language, we might also turn to these stories for instructions on the divisions which occur over any number of differing topics or issues.
Wednesday, January 20, 2010
Devotion - Wednesday, Jan 20
In Genesis 9, after the ark has come to rest on Mount Ararat, Noah plants a vineyard. He makes some wine, and drinks a bit too much. His sons react differently to their father’s plight. Ham, the father of Canaan, see his father’s nakedness, does nothing to help him, merely tells the brothers. Shem and Japheth clothe their father.
This leads to curse of Ham. Ham’s offspring (Canaan) is labeled “a slave of slaves” to his brothers.
In my childhood, this curse was used as justification for discrimination against those of African descent. The curse of Ham was to all the dark-skinned people who lived outside the blood lines of Shem and Japheth. (I don’t understand how this line of reasoning would have explained Shem and Japheth’s skin color – assuming that they like their brother Middle Eastern.)
We are each affected by our heritage. We are molded, in some way, by our ancestry. But we each have the ability to choose how we will live out those traits. We can make the decision to comply with what is good and break where there is a need for change.
As a child, it was racism toward the children of former slaves which needed to be addressed. In today’s world, it may be our thoughts and feelings toward those who are Muslim. Is the curse of Ham to be interpreted as justification for perpetually looking at the descendants of one blood line and forever considering them to be subservient?
The Bible can be used to find all sorts of ways to look down upon others. The Word of God should never be used to harm or hurt any of God’s children.
This leads to curse of Ham. Ham’s offspring (Canaan) is labeled “a slave of slaves” to his brothers.
In my childhood, this curse was used as justification for discrimination against those of African descent. The curse of Ham was to all the dark-skinned people who lived outside the blood lines of Shem and Japheth. (I don’t understand how this line of reasoning would have explained Shem and Japheth’s skin color – assuming that they like their brother Middle Eastern.)
We are each affected by our heritage. We are molded, in some way, by our ancestry. But we each have the ability to choose how we will live out those traits. We can make the decision to comply with what is good and break where there is a need for change.
As a child, it was racism toward the children of former slaves which needed to be addressed. In today’s world, it may be our thoughts and feelings toward those who are Muslim. Is the curse of Ham to be interpreted as justification for perpetually looking at the descendants of one blood line and forever considering them to be subservient?
The Bible can be used to find all sorts of ways to look down upon others. The Word of God should never be used to harm or hurt any of God’s children.
Tuesday, January 19, 2010
Devotion - Tuesday, January 19
Most of us know John 3:16 by heart. But how well do we know the verses which follow? “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life,” is followed with “For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.”
Accepting that the offer of salvation necessitates a response; agreeing that those who respond negatively are in essence rejecting; it still seems to me that modern God-talk has thwarted the promise by turning it into a threat. You have seen the billboards, warning of eternal punishment and damnation.
John 3 uses imagery of “light.” “The light has come into the world, but the people loved darkness more rather than light.” The darkness is preferred because our deeds are not exposed; they can be hidden in the dark. Those who do the will of God are not afraid of the light exposing their actions.
The presence of the Son (the continued presence of the Son’s disciples) is the light which exposes the deeds of others. One might speak of God’s condemnation – but it is our own deeds and misdeeds which are more likely to bring punishment. The hurt and pain arise when we fail to act as God would have us act, as we fail to be the people God would have us be.
There are many tests for discipleship. It seems that one of them ought to be willingness to have our actions exposed by the light. Are we hiding in the shadows, avoiding the view of others? Or, are we coming to the place where our words, our actions, and even our thoughts are exposed and examined by others?
It is lonely in the shadows. It is scary in the shadows. It is in the light that we find salvation.
Accepting that the offer of salvation necessitates a response; agreeing that those who respond negatively are in essence rejecting; it still seems to me that modern God-talk has thwarted the promise by turning it into a threat. You have seen the billboards, warning of eternal punishment and damnation.
John 3 uses imagery of “light.” “The light has come into the world, but the people loved darkness more rather than light.” The darkness is preferred because our deeds are not exposed; they can be hidden in the dark. Those who do the will of God are not afraid of the light exposing their actions.
The presence of the Son (the continued presence of the Son’s disciples) is the light which exposes the deeds of others. One might speak of God’s condemnation – but it is our own deeds and misdeeds which are more likely to bring punishment. The hurt and pain arise when we fail to act as God would have us act, as we fail to be the people God would have us be.
There are many tests for discipleship. It seems that one of them ought to be willingness to have our actions exposed by the light. Are we hiding in the shadows, avoiding the view of others? Or, are we coming to the place where our words, our actions, and even our thoughts are exposed and examined by others?
It is lonely in the shadows. It is scary in the shadows. It is in the light that we find salvation.
Monday, January 18, 2010
Devotion - Monday, January 18
Rather than write a devotion this morning, I would share with you a few thoughts about the Rev. Dr. Martin Luther King, Jr. The ML King Holiday should cause each of us to reflect on this man’s legacy; it should invite us to look again into the mirror in order to see how we are treating every member of our society.
King’s legacy is most often described with regard to racial equality. Here, the civil rights movement of the 1960’s made great strides. The laws which prevented Black Americans from voting or sharing water fountains were overturned. Where King didn’t see his dream realized was in looking not merely at race but also at poverty.
When King began to speak of changing policies and practices which affected our pocket books, openness to his words ended.
Race and poverty should not be equated – it not one’s race which determines one’s economic status. However, race and poverty are quite commonly hand-in-hand. If you look at a map of poverty in Clemson, you will see that that map also defines racial lines.
This is a day to honor Dr. King, it is also a day to reflect on what his message and life mean for us. Part of that ought to be a honest look at poverty and asking ourselves whether we are treating the least among us as Christ would have us treat them.
King’s legacy is most often described with regard to racial equality. Here, the civil rights movement of the 1960’s made great strides. The laws which prevented Black Americans from voting or sharing water fountains were overturned. Where King didn’t see his dream realized was in looking not merely at race but also at poverty.
When King began to speak of changing policies and practices which affected our pocket books, openness to his words ended.
Race and poverty should not be equated – it not one’s race which determines one’s economic status. However, race and poverty are quite commonly hand-in-hand. If you look at a map of poverty in Clemson, you will see that that map also defines racial lines.
This is a day to honor Dr. King, it is also a day to reflect on what his message and life mean for us. Part of that ought to be a honest look at poverty and asking ourselves whether we are treating the least among us as Christ would have us treat them.
Sunday, January 17, 2010
Sermon - January 17, 2010
2nd Sunday after Epiphany – Year C
January 17, 2010
John 2:1-11
“First” Sets a pattern
Like many of you (perhaps like most of you) I have been glued to the coverage of the earthquake in Haiti. The pictures, the stories, the series of events are both horrifying and unimaginable. I don’t think it is intended to be shock journalism, but some of the photos have been a bit too much.
I was trying to pay attention to my conversation partner yesterday afternoon, but the TV in the coffee shop kept showing the same clip of a woman found alive but trapped. The subtitles scrolling across the screen spoke of the miracle that she had been found alive and of what it took to free her. But, the story went on to report, she died before reaching the hospital.
Perhaps you have heard that among the US citizens who died was Ben Larson. Son of Bishop April Larson, Ben and his wife were in Haiti in connection with their seminary education. Renee, and another Wartburg student – Jonathan, were in the same building as Ben. They escaped and made their way back to the Guest House, but Ben never showed up. Attempts to return to the facility where he had been teaching were unsuccessful. Renee and Jonathan were evacuated to the Dominican Republic, leaving behind any hope of finding Ben or his body.
Some of you will remember that I went to Haiti, in February of 2003. I have a white stole was made by the young girls working in the sewing shop at the Episcopal school in Cange. When I returned I told you what so many have been saying for the past four days – the people of Haiti are wonderful, but the economic and social conditions are horrible. The place was a wreck before the earthquake. A wreck for many reasons, corrupt government among them, but certainly not (as some radio talk-show hosts have implied) as a result of the people’s sinfulness or unwillingness to improve their lot.
The news stories which always catch my eye and ear are those which begin to ask “the God question.” By that I mean “Where was God when this was happening?” Or “How could God allow this to happen.” Or “What did they do to deserve this?” Such questions are inevitable at such a time, and they deserve an answer. Unfortunately, the answer is either naively simple, or terribly complex. The quick, naive answers are unhelpful; and the pulpit isn’t the place for a complex presentation of the long answer.
I would be happy to share what I have learned, in whatever setting would be best for you – just ask. For now, let me say that there are five classical answers to the question of how an all powerful and all loving God could allow bad things to happen. These five – each logical and Biblically defensible – are outlined in a book I have in my office. Titled Encountering Evil, I will be happy to loan you a copy. You can also get a pretty good glimpse of four of the five classical answers if you read The Shack. While the author doesn’t set forth the four options as conflicting options, each is explored in discussions between Mac and the three persons of the Trinity and the judge.
One of the five, the one with which I am most comfortable, refuses to accept suffering and death as a tit-for-tat equation. There is no blame associated with the presence of hardships. Nor is there always a greater good to be realized when it is all over. Things happen. And whether those things be good things or bad things, God’s presence is never to be doubted; God’s love is never to be questioned.
There are a lot of Biblical verses which support this answer to why horrible things happen. Most notably are Jesus’ own words. In Luke 13 he asks, “Do you think that because these Galileans suffered in this way they were worse sinners than all others Galileans? No, I tell you. …. Or those eighteen who were killed when the tower of Siloam fell on them – do you think that they were worse offenders? No, I tell you.” Jesus debunks the mistaken notion that bad things happen to us because we deserve it. The Haitians aren’t more evil than the rest of us. They did not and should not be shunned because of what has befallen them.
God loves us; God cares for us. The central message of all of scripture is God’s desire to make our lives fuller and more joyful. God is not sitting around looking for an opportunity to punish us; God actively seeks opportunities to lift us up and help us understand how deeply we are valued.
This is the message to be drawn out of our Gospel Lesson for today. It is a story which underscores the good news that far from looking upon us with a judgmental eye, God is looking upon us with a kind and giving heart.
John is careful to tell us that this miracle, performed at a wedding ceremony, is the first of Jesus’ miracles. The first of his miracles is to change water into wine in order to prevent the chief steward and/or the groom from being embarrassed.
“Firsts” are usually pretty important to us. I remember my first Sunday at University Lutheran. As Linda Lavold said, “It is standing room only in there.” You made me feel so welcome.
Last week Pastor Hartsell spoke of the need to tell one another of our love. I remember the first time Laura said to me, “I love you.” “Firsts” are pretty important. They set a tone; they communicate significance.
What then are we to make of Jesus’ first miracle?
Other miracles are to follow; other amazing miracles. He will walk on water, calm a storm, raise a dead little girl, feed 5,000 with a few loaves and fish, heal the sick, and give sight to the blind. Amazing stuff. By comparison, this little stunt at the wedding reception might seem out of place. Was he just warming up? Did he need to get his sea legs before he could take on the really big things like healing the 10 lepers?
What are we to make of Jesus’ “first” miracle?
It struck me, as I was dragging myself away from the news coverage, and back to my sermon that maybe Jesus’ “first” miracle is carefully positioned to remind us of the purpose and hope of each of his miracles. Jesus came among us to assure us that God’s concern is not with the heavens; God’s concern is with us. Jesus came among us to make sure that we never undervalue this life, this existence. All of our days – filled as they may be with trials or bursting with celebrations – all of our days are the days which matter most to Jesus.
What better way of teaching us this than to make his first miracle a miracle which occurs during a celebration of life and love and commitment?
It is not an answer to why all those people in Haiti had to die. It is not an explanation of how an all loving and all powerful God could stand by why such a thing happened. But it is an undeniable assurance that this did not happen because God just doesn’t care. God does care. Cares enough to transform the water into wine in order that our celebration of life might go on, unhindered by our own poor planning.
One more thing about this miracle. The circle of those who are in the know is very limited. The servants know; the chief steward does not; it is therefore doubtful that the guests would have been informed. Jesus does what he needs to do/Jesus does what he wants to do in rather anonymity. He provides the wine, and steps into the shadows. His miracles do not call attention to themselves.
The miracles happening these days in Haiti are most likely to be God’s miracles when they follow suit. It isn’t that which is flashy and showy which is of God. It is the gentle act of filling a few jugs with water which mimics what it is that our God does. Think about that. Some will speak of planning mission trips or evacuating orphaned children. All those things are good. But the act which is most like the work of Jesus is giving $5 to the Red Cross so they can send down a gallon of water.
There are horrible pictures and stories emerging out of Haiti. There is every reason to ask “the God question,” and those who suffer will inevitably be asking it. While there are many perfectly acceptable answers, it is helpful to remember that one of those answers continues to affirm God’s intentions toward us. There are sufficient stories within our Bibles so as to allow us to believe that hardship is not a result of transgression; that God is concerned and has a deep desire to provide for His children – even when those children might fail to think ahead and be prepared for every eventuality.
Amen.
January 17, 2010
John 2:1-11
“First” Sets a pattern
Like many of you (perhaps like most of you) I have been glued to the coverage of the earthquake in Haiti. The pictures, the stories, the series of events are both horrifying and unimaginable. I don’t think it is intended to be shock journalism, but some of the photos have been a bit too much.
I was trying to pay attention to my conversation partner yesterday afternoon, but the TV in the coffee shop kept showing the same clip of a woman found alive but trapped. The subtitles scrolling across the screen spoke of the miracle that she had been found alive and of what it took to free her. But, the story went on to report, she died before reaching the hospital.
Perhaps you have heard that among the US citizens who died was Ben Larson. Son of Bishop April Larson, Ben and his wife were in Haiti in connection with their seminary education. Renee, and another Wartburg student – Jonathan, were in the same building as Ben. They escaped and made their way back to the Guest House, but Ben never showed up. Attempts to return to the facility where he had been teaching were unsuccessful. Renee and Jonathan were evacuated to the Dominican Republic, leaving behind any hope of finding Ben or his body.
Some of you will remember that I went to Haiti, in February of 2003. I have a white stole was made by the young girls working in the sewing shop at the Episcopal school in Cange. When I returned I told you what so many have been saying for the past four days – the people of Haiti are wonderful, but the economic and social conditions are horrible. The place was a wreck before the earthquake. A wreck for many reasons, corrupt government among them, but certainly not (as some radio talk-show hosts have implied) as a result of the people’s sinfulness or unwillingness to improve their lot.
The news stories which always catch my eye and ear are those which begin to ask “the God question.” By that I mean “Where was God when this was happening?” Or “How could God allow this to happen.” Or “What did they do to deserve this?” Such questions are inevitable at such a time, and they deserve an answer. Unfortunately, the answer is either naively simple, or terribly complex. The quick, naive answers are unhelpful; and the pulpit isn’t the place for a complex presentation of the long answer.
I would be happy to share what I have learned, in whatever setting would be best for you – just ask. For now, let me say that there are five classical answers to the question of how an all powerful and all loving God could allow bad things to happen. These five – each logical and Biblically defensible – are outlined in a book I have in my office. Titled Encountering Evil, I will be happy to loan you a copy. You can also get a pretty good glimpse of four of the five classical answers if you read The Shack. While the author doesn’t set forth the four options as conflicting options, each is explored in discussions between Mac and the three persons of the Trinity and the judge.
One of the five, the one with which I am most comfortable, refuses to accept suffering and death as a tit-for-tat equation. There is no blame associated with the presence of hardships. Nor is there always a greater good to be realized when it is all over. Things happen. And whether those things be good things or bad things, God’s presence is never to be doubted; God’s love is never to be questioned.
There are a lot of Biblical verses which support this answer to why horrible things happen. Most notably are Jesus’ own words. In Luke 13 he asks, “Do you think that because these Galileans suffered in this way they were worse sinners than all others Galileans? No, I tell you. …. Or those eighteen who were killed when the tower of Siloam fell on them – do you think that they were worse offenders? No, I tell you.” Jesus debunks the mistaken notion that bad things happen to us because we deserve it. The Haitians aren’t more evil than the rest of us. They did not and should not be shunned because of what has befallen them.
God loves us; God cares for us. The central message of all of scripture is God’s desire to make our lives fuller and more joyful. God is not sitting around looking for an opportunity to punish us; God actively seeks opportunities to lift us up and help us understand how deeply we are valued.
This is the message to be drawn out of our Gospel Lesson for today. It is a story which underscores the good news that far from looking upon us with a judgmental eye, God is looking upon us with a kind and giving heart.
John is careful to tell us that this miracle, performed at a wedding ceremony, is the first of Jesus’ miracles. The first of his miracles is to change water into wine in order to prevent the chief steward and/or the groom from being embarrassed.
“Firsts” are usually pretty important to us. I remember my first Sunday at University Lutheran. As Linda Lavold said, “It is standing room only in there.” You made me feel so welcome.
Last week Pastor Hartsell spoke of the need to tell one another of our love. I remember the first time Laura said to me, “I love you.” “Firsts” are pretty important. They set a tone; they communicate significance.
What then are we to make of Jesus’ first miracle?
Other miracles are to follow; other amazing miracles. He will walk on water, calm a storm, raise a dead little girl, feed 5,000 with a few loaves and fish, heal the sick, and give sight to the blind. Amazing stuff. By comparison, this little stunt at the wedding reception might seem out of place. Was he just warming up? Did he need to get his sea legs before he could take on the really big things like healing the 10 lepers?
What are we to make of Jesus’ “first” miracle?
It struck me, as I was dragging myself away from the news coverage, and back to my sermon that maybe Jesus’ “first” miracle is carefully positioned to remind us of the purpose and hope of each of his miracles. Jesus came among us to assure us that God’s concern is not with the heavens; God’s concern is with us. Jesus came among us to make sure that we never undervalue this life, this existence. All of our days – filled as they may be with trials or bursting with celebrations – all of our days are the days which matter most to Jesus.
What better way of teaching us this than to make his first miracle a miracle which occurs during a celebration of life and love and commitment?
It is not an answer to why all those people in Haiti had to die. It is not an explanation of how an all loving and all powerful God could stand by why such a thing happened. But it is an undeniable assurance that this did not happen because God just doesn’t care. God does care. Cares enough to transform the water into wine in order that our celebration of life might go on, unhindered by our own poor planning.
One more thing about this miracle. The circle of those who are in the know is very limited. The servants know; the chief steward does not; it is therefore doubtful that the guests would have been informed. Jesus does what he needs to do/Jesus does what he wants to do in rather anonymity. He provides the wine, and steps into the shadows. His miracles do not call attention to themselves.
The miracles happening these days in Haiti are most likely to be God’s miracles when they follow suit. It isn’t that which is flashy and showy which is of God. It is the gentle act of filling a few jugs with water which mimics what it is that our God does. Think about that. Some will speak of planning mission trips or evacuating orphaned children. All those things are good. But the act which is most like the work of Jesus is giving $5 to the Red Cross so they can send down a gallon of water.
There are horrible pictures and stories emerging out of Haiti. There is every reason to ask “the God question,” and those who suffer will inevitably be asking it. While there are many perfectly acceptable answers, it is helpful to remember that one of those answers continues to affirm God’s intentions toward us. There are sufficient stories within our Bibles so as to allow us to believe that hardship is not a result of transgression; that God is concerned and has a deep desire to provide for His children – even when those children might fail to think ahead and be prepared for every eventuality.
Amen.
Thursday, January 14, 2010
Devotion - Thusday, January 14
In seminary I took a course on Genesis 1-11. The professor was one of my favorite, a bit overly emotional at times. But passionate about his work and he passed on to me a love for the material in the Old Testament.
The course was advertised as Genesis 1-11, but it became clear we wouldn’t get that far into the text. Most of the ten weeks were given over to Genesis 1-3.
The lectionary is moving me through these chapters of the first book of my Bible. This morning, as I was reading Genesis 4:17-26 I remembered how much there is in these pages which is so often read and forgotten.
After the death of Abel, Cain moves away from Adam and Eve. He establishes a home the land of Nod. He marries and begins to form a family. It is his descendants (5 generations later) who take up various trades and begin the tasks which distinguish one tribe from another.
After all this is reported, Genesis returns to share with us that Adam and Eve become parents once more, giving birth to Seth.
During the devotional at LCM last night, Smith shared his thoughts regarding the diversity of the world’s people and how each person chooses their own particular approach to God. “It is the same God whom they seek,” he said.
The 4th chapter of Genesis goes a step further; we begin to see the traits and the characteristics which divide us, all within the same family. We are enemies, destined to be at each others necks, we are children of the same ancestor.
Much is to be learned from this simple lesson in a chapter of our Bibles we might not see highlighted. We are family, even as we spread across the face of the earth; even as we adopt differing traditions and customs. Surely it pleases God when we remember this and act accordingly.
The course was advertised as Genesis 1-11, but it became clear we wouldn’t get that far into the text. Most of the ten weeks were given over to Genesis 1-3.
The lectionary is moving me through these chapters of the first book of my Bible. This morning, as I was reading Genesis 4:17-26 I remembered how much there is in these pages which is so often read and forgotten.
After the death of Abel, Cain moves away from Adam and Eve. He establishes a home the land of Nod. He marries and begins to form a family. It is his descendants (5 generations later) who take up various trades and begin the tasks which distinguish one tribe from another.
After all this is reported, Genesis returns to share with us that Adam and Eve become parents once more, giving birth to Seth.
During the devotional at LCM last night, Smith shared his thoughts regarding the diversity of the world’s people and how each person chooses their own particular approach to God. “It is the same God whom they seek,” he said.
The 4th chapter of Genesis goes a step further; we begin to see the traits and the characteristics which divide us, all within the same family. We are enemies, destined to be at each others necks, we are children of the same ancestor.
Much is to be learned from this simple lesson in a chapter of our Bibles we might not see highlighted. We are family, even as we spread across the face of the earth; even as we adopt differing traditions and customs. Surely it pleases God when we remember this and act accordingly.
Wednesday, January 13, 2010
Devotion - Wednesday, Jan 13
It is in John 1:29-42 that we get the gospel writer’s depiction of Jesus’ baptism. As Pastor Hartsell noted in his sermon this past Sunday (The Baptism of our Lord,) John’s gospel does not have the story of Jesus’ baptism, only the transition of attention from the Baptist to Jesus.
John sees Jesus “coming toward him, and said ‘Behold, the Lamb of God.’” He reports that he “saw the Spirit descend as a dove from heaven, and it remained on (Jesus).”
It is our theology, that at our baptism, this same Spirit takes the same course of action. It is the Spirit which then guides us in to the way of sanctification.
How strong is that presence in your life? How aware of you of the guidance of the Spirit? As westerners, we tend to live in our heads. It is our thoughts which dominate. Even when we try to speak of matters of the heart, we use cognitive language.
“The Spirit descend as a dove from heaven, and it remained on him.”
Give this a one day trial – each time you are faced with a decision ask how the Spirit might feel about the options. Whenever you are engaged in a discussion, consider whether that conversation would be pleasing to the Spirit who is listening in. Develop within yourself the ability to perceive the presence of this Spirit; the ability to draw guidance from this Spirit.
We often do a better job remembering our baptism than we do remembering the gift of the Spirit. Both are given to us; both are a part of who we are. Learning to live into this new reality is what occupies our journey of faith.
John sees Jesus “coming toward him, and said ‘Behold, the Lamb of God.’” He reports that he “saw the Spirit descend as a dove from heaven, and it remained on (Jesus).”
It is our theology, that at our baptism, this same Spirit takes the same course of action. It is the Spirit which then guides us in to the way of sanctification.
How strong is that presence in your life? How aware of you of the guidance of the Spirit? As westerners, we tend to live in our heads. It is our thoughts which dominate. Even when we try to speak of matters of the heart, we use cognitive language.
“The Spirit descend as a dove from heaven, and it remained on him.”
Give this a one day trial – each time you are faced with a decision ask how the Spirit might feel about the options. Whenever you are engaged in a discussion, consider whether that conversation would be pleasing to the Spirit who is listening in. Develop within yourself the ability to perceive the presence of this Spirit; the ability to draw guidance from this Spirit.
We often do a better job remembering our baptism than we do remembering the gift of the Spirit. Both are given to us; both are a part of who we are. Learning to live into this new reality is what occupies our journey of faith.
Tuesday, January 12, 2010
Devotion - Tuesday, January 12
We have been studying Hebrews in our Tuesday evening bible study. The Daily Lectionary has me reading through it as a one of my morning readings.
In the early chapters of Hebrews, we realize that the writer is concerned that there might be some confusion as to the nature of Christ. He alludes to a fascination or admiration of angels.
Angels sometimes get a lot of attention in our conversations. Certainly the figure into the Christmas story; their images are found in many homes throughout the year.
The writer of Hebrews wants to make sure that no one confuses Jesus with an angel. Jesus, the writer insists, is something completely different.
To understand some of these differences, you can read Hebrews yourself. For now, let me draw attention to the difference between what an angel does (or might do) and what Jesus does. When the Bible speaks of an angel, the task associated with that angel is to be God’s messenger. An angel comes to Zachariah to tell him that Elizabeth will bear a son. And angel visits Mary to tell her of the birth of Jesus. Angels are messengers. They come to share information.
Jesus is something more than angel. Yes, he shares the good news with us, but more importantly he embodies that good news. He is God’s presence in our midst and when he dies it is God who is taken our sin upon His own self. Jesus is God’s very presence.
The name by which we are knows is “Christians.” We are “Christ” to one another. We aren’t angels. We don’t merely share a message we live it; and we embody it.
The “pioneer” of our salvation has revealed to us the way we are to see ourselves; the way we are to live our lives.
In the early chapters of Hebrews, we realize that the writer is concerned that there might be some confusion as to the nature of Christ. He alludes to a fascination or admiration of angels.
Angels sometimes get a lot of attention in our conversations. Certainly the figure into the Christmas story; their images are found in many homes throughout the year.
The writer of Hebrews wants to make sure that no one confuses Jesus with an angel. Jesus, the writer insists, is something completely different.
To understand some of these differences, you can read Hebrews yourself. For now, let me draw attention to the difference between what an angel does (or might do) and what Jesus does. When the Bible speaks of an angel, the task associated with that angel is to be God’s messenger. An angel comes to Zachariah to tell him that Elizabeth will bear a son. And angel visits Mary to tell her of the birth of Jesus. Angels are messengers. They come to share information.
Jesus is something more than angel. Yes, he shares the good news with us, but more importantly he embodies that good news. He is God’s presence in our midst and when he dies it is God who is taken our sin upon His own self. Jesus is God’s very presence.
The name by which we are knows is “Christians.” We are “Christ” to one another. We aren’t angels. We don’t merely share a message we live it; and we embody it.
The “pioneer” of our salvation has revealed to us the way we are to see ourselves; the way we are to live our lives.
Monday, January 11, 2010
Devotion - Monday, January 11
During this season of The Epiphany, some things ought to become apparent to us. The Light which has come into the world makes it possible for us to understand things which might otherwise be beyond our grasp.
Today’s appointed Gospel reading is John 1:1-18. What a wonderful view into our God and our God’s ways. The technical term is incarnation – the notion that God would take on human flesh and dwell among us. This incarnation means that God has set aside the heavens in order to be among those whom God created, loves, and desires to redeem.
In taking on human flesh, God was doing more than finding a delivery system which we could accept. The incarnation has significance beyond merely bottling a note in a non-threatening packaging. God takes on our form in order to affirm for us, to reveal to us, the significance of this form.
We sometimes look past this life, as if it were merely the proving grounds for some other life. There are temptations to see our actions as indicators of where our true identity is to be found. Any such thoughts undermine the message of John, chapter 1. Here, we are told that God chose to be like us. In these verses, we are forbidden to think that this existence is but a passing thing.
The revelation of Christmas is that God has come to us; the revelation of Epiphany instructs us that his arrival affirms the goodness of creation and God’s created ones. Live your day with this confidence; live your life so as to reveal your appreciation for what God has done.
Today’s appointed Gospel reading is John 1:1-18. What a wonderful view into our God and our God’s ways. The technical term is incarnation – the notion that God would take on human flesh and dwell among us. This incarnation means that God has set aside the heavens in order to be among those whom God created, loves, and desires to redeem.
In taking on human flesh, God was doing more than finding a delivery system which we could accept. The incarnation has significance beyond merely bottling a note in a non-threatening packaging. God takes on our form in order to affirm for us, to reveal to us, the significance of this form.
We sometimes look past this life, as if it were merely the proving grounds for some other life. There are temptations to see our actions as indicators of where our true identity is to be found. Any such thoughts undermine the message of John, chapter 1. Here, we are told that God chose to be like us. In these verses, we are forbidden to think that this existence is but a passing thing.
The revelation of Christmas is that God has come to us; the revelation of Epiphany instructs us that his arrival affirms the goodness of creation and God’s created ones. Live your day with this confidence; live your life so as to reveal your appreciation for what God has done.
Thursday, January 7, 2010
Devotion - Thursday, Jan 7
John 6 is one of the sections of scripture which lead many early critics of Jesus’ followers to question what went on as the community gathered. Jesus says, “The bread which I shall give for the life of the world is my flesh.” The early Church was questioned as to what was in the cup and what was on the plate, passed around at worship services.
The image of “eating Christ’s body and drinking Christ’s blood” is both terrifying and insightful.
Terrifying, in that nothing could be further from the intentions of our Lord than to cannibalize another. Ours is a belief system rooted in caring for others and sacrificing ourselves for their well-being.
The image is insightful, in that it makes us aware of our dependence upon the one whom we call Lord. We do not merely worship this one; we depend upon this one for our very lives. We cannot live unless we eat; we cannot live unless we receive the bread which has come down from heaven.
Following Jesus is not a decision we make in our heads. Being a child of God means living with the awareness that life itself is impossible unless we receive the bread which comes down from heaven. Having eaten some will give thanks and acknowledge the source of the meal. Others will get up from the table, rub their stomachs, and go on with their lives.
The bread which fills us and sustains us and strengthens us is the body of our Lord and savior.
The image of “eating Christ’s body and drinking Christ’s blood” is both terrifying and insightful.
Terrifying, in that nothing could be further from the intentions of our Lord than to cannibalize another. Ours is a belief system rooted in caring for others and sacrificing ourselves for their well-being.
The image is insightful, in that it makes us aware of our dependence upon the one whom we call Lord. We do not merely worship this one; we depend upon this one for our very lives. We cannot live unless we eat; we cannot live unless we receive the bread which has come down from heaven.
Following Jesus is not a decision we make in our heads. Being a child of God means living with the awareness that life itself is impossible unless we receive the bread which comes down from heaven. Having eaten some will give thanks and acknowledge the source of the meal. Others will get up from the table, rub their stomachs, and go on with their lives.
The bread which fills us and sustains us and strengthens us is the body of our Lord and savior.
Wednesday, January 6, 2010
Devotion - Wednesday, Jan 6
I remember as a child, going around the neighborhood singing carols to those who were home-bound. This was an outing of the Choir, so my whole family would go - me, Mom, Dad, and David. As we stood outside the door, the Director would take suggestions as to which carol we ought to sing next. I remember my Dad suggesting that we sing "We Three Kings."
It said it was his favorite carol. And he was very disappointed with the "new" hymnal, the Song Book and Hymnal, circa 1962, no longer included this hymn.
It is that "star of wonder, star of night, star of royal beauty bright" which guides the visitors from the East to the place where the baby Jesus is laid. This star brings to Christ those who know not the promise, the anticipation, nor the hope which this child signifies. They only know that something wonderful has happened. They realize that regardless of their own belief system, this is an event to which they need to pay attention.
January 6 is the Day of the Epiphany. This is the day on which we remember the visit of the wise men. It is a day for us acknowledge that Jesus' arrival is an event for all creation.
Jesus is still shining, for all the world to see. Jesus continues to invite all persons to gather at the manger and experience the peace and good will of God's presence.
Let the light shine in you this day. Allow the wonder and royal beauty to be seen in the ways in which you reflect his presence.
It said it was his favorite carol. And he was very disappointed with the "new" hymnal, the Song Book and Hymnal, circa 1962, no longer included this hymn.
It is that "star of wonder, star of night, star of royal beauty bright" which guides the visitors from the East to the place where the baby Jesus is laid. This star brings to Christ those who know not the promise, the anticipation, nor the hope which this child signifies. They only know that something wonderful has happened. They realize that regardless of their own belief system, this is an event to which they need to pay attention.
January 6 is the Day of the Epiphany. This is the day on which we remember the visit of the wise men. It is a day for us acknowledge that Jesus' arrival is an event for all creation.
Jesus is still shining, for all the world to see. Jesus continues to invite all persons to gather at the manger and experience the peace and good will of God's presence.
Let the light shine in you this day. Allow the wonder and royal beauty to be seen in the ways in which you reflect his presence.
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