In the cycle of appointed readings, Judges is the reading from the Old Testament. The Epistle readings are currently coming from Acts. This morning I was reading from Acts, chapter 8.
Stephen has just been murdered. He was stoned to death by an angry crowd. Appointed as one to “wait on tables,” in order to make sure that the daily meal was distributed equally among all the Believers, he also preached the Good News in words. He is brought before the authorities and pronounced guilty.
After the death of Stephen, there is a persecution among the followers of Jesus. In order to avoid the persecution, many flew Jerusalem. They are “scattered throughout the region of Judea and Samaria.” As they scatter, so also does the story of Jesus. Their intention was to avoid the authorities; the result was a broadening of the base of those who come to have trust in Jesus.
Earlier I wrote to you of Gamaliel, the Council member who advises the release of the apostles, rather than risk making martyrs of them. He said that if this movement was of God, there would be no stopping it.
The execution of Jesus leads to the events over which Gamaliel presided. The authorities had executed Jesus in an attempt to stop this movement. It had not worked. Now, in a similar effort, Stephen is put to death. Again, it only serves to further the message.
I want to remember this as I engage the world. I want to be reminded that God’s will will be done. Too often I don’t see God’s will being done; rather that which is the will of selfish and self-centered individuals. I want to hear Gamaliel’s wisdom and I pray to be patient enough to see the unfolding of God’s hope for the world.
Tuesday, August 31, 2010
Monday, August 30, 2010
Devotion - Monday, August 30
My lectionary has me reading through the Book of Judges. Some of the stories from this book are familiar; others are a bit more obscure.
Most of us know the name Samson, whose mighty strength allowed him to topple the halls of the Philistines. Gideon we know - if only because of the annual distribution of Bibles. It has been interesting reading.
Reading these somewhat unfamiliar chapters reminds me of comments made by my professor of Old Testament. He would tell us, “The Bible is more honest about the lives of God’s chosen ones than we.” The Bible stories allow us to see the good that is done, even by individuals whose less well known actions are questionable.
Samson marries a Philistine woman, Delilah. She is the one who coaxes from Samson the answer to his riddle and the secret of his strength. We would expect a Biblical character to be stronger in his devotion to God, and not so easily deceived. But no.
One of these deceptions results in Samson losing a bet. In order to pay the bet, Samson goes into a neighboring village and kills 10 men, taking their possessions in order to honor his bet.
The Bible is more honest than we would tend to be.
We should strive to be more honest. Honesty would allow us to learn that doing the right thing is possible, even if the rest of our lives seem to be out of step. Honesty would allow us to expect the correct response, even if previous responses were not. Finally, honesty would prevent us from disavowing the contribution of one whom we had previously labeled as unredeemable.
There are unfamiliar names and many twists in the plot, but I encourage you to turn to the pages of The Book of Judges and discover the willingness of the Biblical writers to tell the whole story, not merely the parts one would choose to teach in Sunday Church School.
Most of us know the name Samson, whose mighty strength allowed him to topple the halls of the Philistines. Gideon we know - if only because of the annual distribution of Bibles. It has been interesting reading.
Reading these somewhat unfamiliar chapters reminds me of comments made by my professor of Old Testament. He would tell us, “The Bible is more honest about the lives of God’s chosen ones than we.” The Bible stories allow us to see the good that is done, even by individuals whose less well known actions are questionable.
Samson marries a Philistine woman, Delilah. She is the one who coaxes from Samson the answer to his riddle and the secret of his strength. We would expect a Biblical character to be stronger in his devotion to God, and not so easily deceived. But no.
One of these deceptions results in Samson losing a bet. In order to pay the bet, Samson goes into a neighboring village and kills 10 men, taking their possessions in order to honor his bet.
The Bible is more honest than we would tend to be.
We should strive to be more honest. Honesty would allow us to learn that doing the right thing is possible, even if the rest of our lives seem to be out of step. Honesty would allow us to expect the correct response, even if previous responses were not. Finally, honesty would prevent us from disavowing the contribution of one whom we had previously labeled as unredeemable.
There are unfamiliar names and many twists in the plot, but I encourage you to turn to the pages of The Book of Judges and discover the willingness of the Biblical writers to tell the whole story, not merely the parts one would choose to teach in Sunday Church School.
Sunday, August 29, 2010
Sermon - August 29. 2010
Pentecost 14 - Year C
Luke 14:1, 7-14
A Critique of Social Custom
How do you pick your seat, as you enter the sanctuary? For the majority of you, that is easy – you return to the same seat you sat in last week, and the week before that, and the week before that? But what happens when you arrive on Sunday morning and someone is in your seat? It does happen you know. Then what do you do? How do you pick another seat, a natural seat, a seat that won’t be the normal seat for someone else?
I think about this when visiting another congregation. Particularly if I am with a group, as I usually am. When the participants in one of our week-end retreats show up at a local congregation, how many “regulars” have we displaced?
Perhaps we could write a guide book of etiquette, a Help-in-Selecting Your Appropriate Pew pamphlet. But it would quickly turn into a book, or a file cabinet. There is just no way to cover every possible detail regarding acceptable social behavior. And even if we could come up with just the right compliment to the writings of Emily Post, Jesus would still be there, telling us that conformity to any social etiquette runs contrary to the life of discipleship. That is really what he is doing in this passage. Jesus offers a critique to both the other guests and his host that "following the proper rules of social behavior" has deafened them to God's call to do the right thing.
Let's look at the story again. We need to understand what is going on here before we can understand what Jesus is telling us.
Jesus is invited to the home of a "ruler". This man was a ruler among the Jews, for he is also described as a member of the Pharisee party. The Pharisees were a religious group which took very seriously their obedience to God. In many ways, the movement started as a response to the condition of religious life in Israel. These individuals were disappointed that more of their fellow Jews weren't following, to the letter, the Law of Moses. Their frustration magnified at the realization that many of the priests also failed to keep the letter of the law.
We are talking hair splitting here. The Pharisees dedicated themselves to uncovering the most obscure instructions contained in the writings of Moses. These instructions were then obeyed with utmost severity.
It is one of these types who invite Jesus to his house. The first verse hints at why this ruler may have done so. The verse reads: “they were watching him.” They were waiting to see if he would do anything inappropriate. If you were following along in your bibles, or looked carefully at the listing of verses, you will see that five are omitted. In these verses, Jesus is confronted by a man with dropsy. He turns to these pious Pharisees and asks them. “Is it lawful to heal on the Sabbath, or not?” When no one answers, he proceeds to provide a cure.
We get the first glimpse at rigid social customs in this "omitted" exchange. While the Pharisees would have condemned Jesus for "working" on the Sabbath, they are all silent in the home of their prominent host. While they would never have agreed that it was okay to perform work on the Sabbath, they are silent; out of social considerations.
But it doesn't work. After allowing them the opportunity to be on the offensive side of a debate, Jesus places them on the defense by commenting on their actions. If words are not forth coming, he will allow their actions to speak what is on their hearts. He “marked how they chose the places of honor.”
At a dinner of this type, there would typically be three couches, each with enough room for three people. The host would occupy the middle position of the center couch. The places of honor were either end of that same couch; at the right or the left of the host. I use the word "couch" intentionally. During the meal, the guests actually reclined.
Jesus observes how they scheme and position themselves so as to receive one of these places of honor. He sees in their actions an indication of what is inscribed on their hearts. Here are these pious individuals, inflating their ego with their obedience to the Law of Moses. While all along, all they really want is to be elevated to a place of honor.
Jesus isn't handing out advice to the readers of an etiquette column. He is exposing their self-serving schemes. He is trying to help them realize that as wonderful as their talk may sound, they are still corrupt in their hearts. What they seek is a step up on the social register. Jesus reminds them that any such movement is always made at the continued exploitation of the poor and the oppressed.
The nails are driven into the coffin as he turns his gaze on the host. He says, “When you give a luncheon or dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid.
But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you.”
Jesus knows that the accepted social practice is to position ourselves as close to the center of attention as possible. He understands that when one throws a party, social custom dictates who ought to be on the guest list. But he won't abide by "accepted social practice". Because "accepted social practice" carries with it the potential to exploit and isolate less fortunate members of society. Inherited social patterns can become barriers to responsible encounter.
How quickly we retreat into relationships that meet our own needs and satisfy our own interests. We quickly find ourselves caught up in 'now-we-owe-them' arrangements.
Knowing the right people, cultivation of those who may 'do one some good' -- these are the stepping stones to success. But such are stumbling blocks for those who would enter the Kingdom. Accepted social behavior is great for maintaining order in the society.
But it is disastrous to a community of faith.
I want to avoid the implication that there is something intrinsically good about being poor. Definitely we want to avoid the temptation to think that Christian discipleship is synonymous with "charity" toward the poor. What Jesus is talking about here is our ability to trust and to depend solely on God.
In this chapter of Luke's Gospel, this is the single, important aspect of poverty. Those who cannot depend on social connections are forced to depend on God. Faith is the way of the Kingdom. The poor, the crippled, the lame, and the blind: in our world there is a social safety net for such persons. In Jesus' world there was none. These, outcasts, lived day by day, through faith in God.
Social accepted behavior teaches us that those folks have nothing to offer. We can choose to be benevolent toward them, they can become the object of our charity, but accepted social practice would never allow us to value their contribution.
I like the society in which I live. I think it is an "okay" one. But we must never allow the practices and customs of this society to blind us to the call from God. Obeying all the rules of etiquette and socially appropriate behavior still won’t make us fit for the Kingdom of God. Attending that party begins with recognizing that the invitation list includes a whole lot of folks we might not have expected to see there. It may just mean seeing them enter first.
AMEN.
Luke 14:1, 7-14
A Critique of Social Custom
How do you pick your seat, as you enter the sanctuary? For the majority of you, that is easy – you return to the same seat you sat in last week, and the week before that, and the week before that? But what happens when you arrive on Sunday morning and someone is in your seat? It does happen you know. Then what do you do? How do you pick another seat, a natural seat, a seat that won’t be the normal seat for someone else?
I think about this when visiting another congregation. Particularly if I am with a group, as I usually am. When the participants in one of our week-end retreats show up at a local congregation, how many “regulars” have we displaced?
Perhaps we could write a guide book of etiquette, a Help-in-Selecting Your Appropriate Pew pamphlet. But it would quickly turn into a book, or a file cabinet. There is just no way to cover every possible detail regarding acceptable social behavior. And even if we could come up with just the right compliment to the writings of Emily Post, Jesus would still be there, telling us that conformity to any social etiquette runs contrary to the life of discipleship. That is really what he is doing in this passage. Jesus offers a critique to both the other guests and his host that "following the proper rules of social behavior" has deafened them to God's call to do the right thing.
Let's look at the story again. We need to understand what is going on here before we can understand what Jesus is telling us.
Jesus is invited to the home of a "ruler". This man was a ruler among the Jews, for he is also described as a member of the Pharisee party. The Pharisees were a religious group which took very seriously their obedience to God. In many ways, the movement started as a response to the condition of religious life in Israel. These individuals were disappointed that more of their fellow Jews weren't following, to the letter, the Law of Moses. Their frustration magnified at the realization that many of the priests also failed to keep the letter of the law.
We are talking hair splitting here. The Pharisees dedicated themselves to uncovering the most obscure instructions contained in the writings of Moses. These instructions were then obeyed with utmost severity.
It is one of these types who invite Jesus to his house. The first verse hints at why this ruler may have done so. The verse reads: “they were watching him.” They were waiting to see if he would do anything inappropriate. If you were following along in your bibles, or looked carefully at the listing of verses, you will see that five are omitted. In these verses, Jesus is confronted by a man with dropsy. He turns to these pious Pharisees and asks them. “Is it lawful to heal on the Sabbath, or not?” When no one answers, he proceeds to provide a cure.
We get the first glimpse at rigid social customs in this "omitted" exchange. While the Pharisees would have condemned Jesus for "working" on the Sabbath, they are all silent in the home of their prominent host. While they would never have agreed that it was okay to perform work on the Sabbath, they are silent; out of social considerations.
But it doesn't work. After allowing them the opportunity to be on the offensive side of a debate, Jesus places them on the defense by commenting on their actions. If words are not forth coming, he will allow their actions to speak what is on their hearts. He “marked how they chose the places of honor.”
At a dinner of this type, there would typically be three couches, each with enough room for three people. The host would occupy the middle position of the center couch. The places of honor were either end of that same couch; at the right or the left of the host. I use the word "couch" intentionally. During the meal, the guests actually reclined.
Jesus observes how they scheme and position themselves so as to receive one of these places of honor. He sees in their actions an indication of what is inscribed on their hearts. Here are these pious individuals, inflating their ego with their obedience to the Law of Moses. While all along, all they really want is to be elevated to a place of honor.
Jesus isn't handing out advice to the readers of an etiquette column. He is exposing their self-serving schemes. He is trying to help them realize that as wonderful as their talk may sound, they are still corrupt in their hearts. What they seek is a step up on the social register. Jesus reminds them that any such movement is always made at the continued exploitation of the poor and the oppressed.
The nails are driven into the coffin as he turns his gaze on the host. He says, “When you give a luncheon or dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid.
But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you.”
Jesus knows that the accepted social practice is to position ourselves as close to the center of attention as possible. He understands that when one throws a party, social custom dictates who ought to be on the guest list. But he won't abide by "accepted social practice". Because "accepted social practice" carries with it the potential to exploit and isolate less fortunate members of society. Inherited social patterns can become barriers to responsible encounter.
How quickly we retreat into relationships that meet our own needs and satisfy our own interests. We quickly find ourselves caught up in 'now-we-owe-them' arrangements.
Knowing the right people, cultivation of those who may 'do one some good' -- these are the stepping stones to success. But such are stumbling blocks for those who would enter the Kingdom. Accepted social behavior is great for maintaining order in the society.
But it is disastrous to a community of faith.
I want to avoid the implication that there is something intrinsically good about being poor. Definitely we want to avoid the temptation to think that Christian discipleship is synonymous with "charity" toward the poor. What Jesus is talking about here is our ability to trust and to depend solely on God.
In this chapter of Luke's Gospel, this is the single, important aspect of poverty. Those who cannot depend on social connections are forced to depend on God. Faith is the way of the Kingdom. The poor, the crippled, the lame, and the blind: in our world there is a social safety net for such persons. In Jesus' world there was none. These, outcasts, lived day by day, through faith in God.
Social accepted behavior teaches us that those folks have nothing to offer. We can choose to be benevolent toward them, they can become the object of our charity, but accepted social practice would never allow us to value their contribution.
I like the society in which I live. I think it is an "okay" one. But we must never allow the practices and customs of this society to blind us to the call from God. Obeying all the rules of etiquette and socially appropriate behavior still won’t make us fit for the Kingdom of God. Attending that party begins with recognizing that the invitation list includes a whole lot of folks we might not have expected to see there. It may just mean seeing them enter first.
AMEN.
Thursday, August 26, 2010
Devotion - Thursday, August 26
In John, chapter 4, we find the story of the Samaritan woman at the well. There are so many facets to this story that we seldom have energy left when we get to the final verses. Having discussed the openness of Jesus (Jews did not associate with Samaritans), examining the forsaking of cultural constraints (men of that day would never have spoken to a woman in a public setting), and finally looking at the issues of Jesus admitting that he is Messiah, we stop before we discuss the effect all of this has on the people of the city.
The woman, after her encounter with Jesus, goes into the city to tell everyone, “Come and see the man who told me everything I have ever done.” They go out of the city, to see Jesus.
There are a few more exchanges, a bit of instruction from Jesus, then we get this notation: The people of the city “said to the woman, ‘It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.’”
There is a progression here which is repeated many times over. There is a relationship between those who already believe and those who are coming along to see. Those who come along to see eventually believe on their own.
Most of us come to the house of God because of someone else’s beliefs. It may have been a parent or a grandparent or a school friend. We came because someone else had shared with us their excitement over what had happened to them, as they lived among God’s people. At some point, the reason for coming has to change. It has to shift from what someone else told us to that which we have come to know on our own.
This is not an easy shift. And, it often occurs as other things are changing in our lives, too. Like going off to college.
You are reading this humble offering. You have some sense of connection to the message of Jesus. Where is that message rooted? This is not a condemnation of those roots which stretch through the person or persons who first brought you to the places where God’s people assemble. It is encouragement to sit at the feet of Jesus, listen to a few exchanges, hear some instructions, so that you might come to say, “it is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.
The woman, after her encounter with Jesus, goes into the city to tell everyone, “Come and see the man who told me everything I have ever done.” They go out of the city, to see Jesus.
There are a few more exchanges, a bit of instruction from Jesus, then we get this notation: The people of the city “said to the woman, ‘It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.’”
There is a progression here which is repeated many times over. There is a relationship between those who already believe and those who are coming along to see. Those who come along to see eventually believe on their own.
Most of us come to the house of God because of someone else’s beliefs. It may have been a parent or a grandparent or a school friend. We came because someone else had shared with us their excitement over what had happened to them, as they lived among God’s people. At some point, the reason for coming has to change. It has to shift from what someone else told us to that which we have come to know on our own.
This is not an easy shift. And, it often occurs as other things are changing in our lives, too. Like going off to college.
You are reading this humble offering. You have some sense of connection to the message of Jesus. Where is that message rooted? This is not a condemnation of those roots which stretch through the person or persons who first brought you to the places where God’s people assemble. It is encouragement to sit at the feet of Jesus, listen to a few exchanges, hear some instructions, so that you might come to say, “it is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.
Wednesday, August 25, 2010
Devotion - Wednesday, August 25
A student was passing me in the hallway, outside the LCM Lounge, when he said, “I have a question for you. Why did Jesus need to be baptized?” Good question, and like most good questions it wasn’t asked in Sunday School or Bible Study. It was asked during the course of a normal day as we were going about normal tasks.
A teacher once said that preachers have it easy. We talk for twelve minutes on a Sunday morning. We spend hours thinking over every word. It is the lay members of the church who have it rough. They are asked the good questions, while passing someone in the hallway. Coming up with an answer, on the spot, when you least expect to be asked a significant question – now that is tough.
Back to the question. It arose for me again this morning as I was reading from opening verses of John, chapter 4. The verse reads, “When the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples.)” That last phrase is not my insertion; it is the way the verse appears in scripture.
Jesus is baptized by John. Jesus’ disciples begin to baptize as others begin to follow Jesus. The baptism being practiced here differs from the baptism we would see on a Sunday morning at our local congregation. Differs, in that a Christian baptism is a baptism into the death and resurrection of Christ. We baptize into the name of the Father, and the Son, and the Holy Spirit.
The baptism offered by John (accepted by Jesus) and the baptisms being carried out by the disciples of Jesus would have been connected to the Jewish rites associated with repentance. John tells his hears to repent and be baptized. That baptism is a ritual washing, participated in by those who wished to embody the turn they were making in their lives.
Now, Christians have not stopped talking about repentance. And certainly, when we baptize, there are traces of repentance language and thought. However, when we baptize, ours is making real in our lives the immersion and rising of our Savior.
Jesus was baptized (some have come to believe) as a way of joining his fellow seekers. He, like others who came out to hear John, was devoted to living as God would have them live. They were committed to turn away from all that would detract them from their Lord. It was a way of living out what they believed. He may have been one who “knew no sin,” but he was a human, walking the earth and desirous of walking the path of God with others.
The baptism offered by the Christian Church differs. It is an acknowledgment that our inability to perfectly walk that path will not stand between us and God. God has solved that dilemma. God has taken that task onto Himself.
Jesus could not be baptized in a Christian Church. Our baptism is a baptism into his death and resurrection. His baptism was to incorporate him into the group of believers who were coming to understand that God was doing an amazing thing. Realizing the Truth of John’s message, they wanted to get on board and be a part of what God would do next.
A teacher once said that preachers have it easy. We talk for twelve minutes on a Sunday morning. We spend hours thinking over every word. It is the lay members of the church who have it rough. They are asked the good questions, while passing someone in the hallway. Coming up with an answer, on the spot, when you least expect to be asked a significant question – now that is tough.
Back to the question. It arose for me again this morning as I was reading from opening verses of John, chapter 4. The verse reads, “When the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples.)” That last phrase is not my insertion; it is the way the verse appears in scripture.
Jesus is baptized by John. Jesus’ disciples begin to baptize as others begin to follow Jesus. The baptism being practiced here differs from the baptism we would see on a Sunday morning at our local congregation. Differs, in that a Christian baptism is a baptism into the death and resurrection of Christ. We baptize into the name of the Father, and the Son, and the Holy Spirit.
The baptism offered by John (accepted by Jesus) and the baptisms being carried out by the disciples of Jesus would have been connected to the Jewish rites associated with repentance. John tells his hears to repent and be baptized. That baptism is a ritual washing, participated in by those who wished to embody the turn they were making in their lives.
Now, Christians have not stopped talking about repentance. And certainly, when we baptize, there are traces of repentance language and thought. However, when we baptize, ours is making real in our lives the immersion and rising of our Savior.
Jesus was baptized (some have come to believe) as a way of joining his fellow seekers. He, like others who came out to hear John, was devoted to living as God would have them live. They were committed to turn away from all that would detract them from their Lord. It was a way of living out what they believed. He may have been one who “knew no sin,” but he was a human, walking the earth and desirous of walking the path of God with others.
The baptism offered by the Christian Church differs. It is an acknowledgment that our inability to perfectly walk that path will not stand between us and God. God has solved that dilemma. God has taken that task onto Himself.
Jesus could not be baptized in a Christian Church. Our baptism is a baptism into his death and resurrection. His baptism was to incorporate him into the group of believers who were coming to understand that God was doing an amazing thing. Realizing the Truth of John’s message, they wanted to get on board and be a part of what God would do next.
Tuesday, August 24, 2010
Devotion - Tuesday, August 24
The story of Gamaliel should be known by every Christian. He is noted as the teacher of Paul. We cannot know the aspects of Paul’s emerging theology which have their roots in what he learned from this teacher.
The other appearance of Gamaliel is in Acts 5, when the apostles are brought before the Council. There are many on the Council who wish to put them to death. Gamaliel delivers a speech in which he says, “Keep away from these men and let them alone; for if (their message) is of God, you will not be able to overthrown them.”
Two thoughts arise from his words which I would like to explore this morning. First, there is no way to stop that which is of God. In the Lord’s Prayer we pray, “Thy will be done, on earth as it is in heaven.” We acknowledge that God’s will will be done; we pray that it might also be done through us. At so many points in our life we have the opportunity to either do that which is in keeping with the will and hope of God or to turn away. God’s will will be done; let us pray and act in such a way as to see it is done through us.
Second is Gamaliel’s sense of time. Accepting that he might have delivered this speech somewhere around 40 a.d., it is another 150 years before one could say with confidence that this new way is unstoppable. Gamaliel, and all those who heard his words, were long dead by then. We all too often lack the ability to see beyond the number of our own days. We do not share Gamaliel’s patience. God’s will will be done, even if it isn’t done in our lifetime. Like Gamaliel, we set a tone of patience, allowing the will of God the opportunity to continue to work its way into actualization.
The other appearance of Gamaliel is in Acts 5, when the apostles are brought before the Council. There are many on the Council who wish to put them to death. Gamaliel delivers a speech in which he says, “Keep away from these men and let them alone; for if (their message) is of God, you will not be able to overthrown them.”
Two thoughts arise from his words which I would like to explore this morning. First, there is no way to stop that which is of God. In the Lord’s Prayer we pray, “Thy will be done, on earth as it is in heaven.” We acknowledge that God’s will will be done; we pray that it might also be done through us. At so many points in our life we have the opportunity to either do that which is in keeping with the will and hope of God or to turn away. God’s will will be done; let us pray and act in such a way as to see it is done through us.
Second is Gamaliel’s sense of time. Accepting that he might have delivered this speech somewhere around 40 a.d., it is another 150 years before one could say with confidence that this new way is unstoppable. Gamaliel, and all those who heard his words, were long dead by then. We all too often lack the ability to see beyond the number of our own days. We do not share Gamaliel’s patience. God’s will will be done, even if it isn’t done in our lifetime. Like Gamaliel, we set a tone of patience, allowing the will of God the opportunity to continue to work its way into actualization.
Monday, August 23, 2010
Devotion - Monday, August 23
We continue our reading in Acts. We are currently in the 5th chapter. Peter and the apostles continue to proclaim the Good News, they teach, and they perform signs and wonders.
As had been true when Jesus was among them, they seem to spend part of their in the temple and synagogues, and the rest of the time in the streets. It motivates me, when I read from my Bible, of their lives in both places.
There is a need to gather with one another, to be in our halls of worship. What a glorious celebration we shared yesterday at University Lutheran. Together, we sang our praises, heard God’s Word, and received God’s means of grace. Our week will no doubt move forward with such a foundation.
But we did move out of that place, and into the streets. We return to our residence halls, we gather in classrooms, and we will encounter many on our walk to class this morning.
In our lives, there is a balance of time spent in church and time spent in the world. What will be written about these two parts of our lives?
Being together as God’s people is wonderful and joyful. When we gather, we gather in order to be sustained in our live and in our faith. The results of such gatherings are seen in our confidence and our devotion. The results might also been revealed in the way we interact with others, in those residence halls, in the classrooms, and on the street.
Sometimes the sharing can be bold – we proclaim the word of salvation and invite others to join us. Other times it is more subtle – a gentle reminder that God is present and willing to extend care to us. It isn’t only those who stand on the street corner and shout who preach the good news – it is also the one who acknowledges that life has meaning beyond what the person down the hall is saying about us.
Our Sabbath is over. It is time to get back to work. Getting back to that other part of our lives in Christ, the part where we take what was given us (yesterday) and share it with the world.
As had been true when Jesus was among them, they seem to spend part of their in the temple and synagogues, and the rest of the time in the streets. It motivates me, when I read from my Bible, of their lives in both places.
There is a need to gather with one another, to be in our halls of worship. What a glorious celebration we shared yesterday at University Lutheran. Together, we sang our praises, heard God’s Word, and received God’s means of grace. Our week will no doubt move forward with such a foundation.
But we did move out of that place, and into the streets. We return to our residence halls, we gather in classrooms, and we will encounter many on our walk to class this morning.
In our lives, there is a balance of time spent in church and time spent in the world. What will be written about these two parts of our lives?
Being together as God’s people is wonderful and joyful. When we gather, we gather in order to be sustained in our live and in our faith. The results of such gatherings are seen in our confidence and our devotion. The results might also been revealed in the way we interact with others, in those residence halls, in the classrooms, and on the street.
Sometimes the sharing can be bold – we proclaim the word of salvation and invite others to join us. Other times it is more subtle – a gentle reminder that God is present and willing to extend care to us. It isn’t only those who stand on the street corner and shout who preach the good news – it is also the one who acknowledges that life has meaning beyond what the person down the hall is saying about us.
Our Sabbath is over. It is time to get back to work. Getting back to that other part of our lives in Christ, the part where we take what was given us (yesterday) and share it with the world.
Sunday, August 22, 2010
Sermon - August 22, 2010
Pentecost 13 – Year C
Luke 13:10-29
What does it mean to be a Christian?
Sometimes it is the basic questions which go unanswered. I was reminded of this, over the summer, as our LCM Faith Formation Team worked to arrive at a theme for our fall retreat. Several ideas were kicked around, before finally deciding upon the question, “What does it mean to be a Christian?”
“What does it mean to be a Christian?” Doesn’t everyone know? Isn’t it clear; spelled out somewhere, in one of the Church’s manuals or hymnals? What does it mean? A basic question, but one that often goes unanswered.
There are attempts at finding an answer. And there are plenty of folks prepared to give us their answer. Today’s Gospel reading can be taken as one attempt at an answer – though its suggestion will leave some with a sour taste in their mouths.
The conflict in this reading is over the question of what it means to follow the God of Abraham, Isaac, and Jacob. It exposes a difference of opinion as to what it means to be a faithful servant. The leader of the synagogue insists that following the books of Moses reveals ones devotion to God. Jesus seems to come down on the side of showing mercy and doing good as the prime indicators of what it means to be a child of God. We could take these verses as a final answer to the question of what it means to be a follower, but one encounter would certainly respond to the question with too simple of an answer.
I thought of four categories of answers to the question, “What does it mean to be a Christian.” There is 1 – Believe; 2 – Have faith; 3 – Do good; and 4 – Be pious.
I am sometimes guilty of belittling the importance of believing. I confess this to you; I apologize for it. My motivation is to encourage an understanding of “believing” as something more than accepting a thought, or proposition. I will continue to push for that, even as I acknowledge that the scriptures are full of instructions that we are to “believe.”
The bonus verses of Mark’s 16th chapter contain the clearest words from Jesus that being a Christian means believing. He says, “the one who believes and is baptized will be saved.”
John 11, Jesus says, “Those who believe in me, even though they die, will live.”
Believing is important.
Similar, but different enough that it bears mentioning, is answering the question “What does it mean to be a Christian?” with the reply, “To have faith.” But faith is never something we possess or obtain on our own. It is a gift from God. This is why I prefer the reference of “being a person of faith.” Being a person of faith differs from being a person accepts or believes a piece of information. “Faith” implies trust. The best example is from an ancient confirmation ministry booklet that retold the story of the tight-rope walker who traversed Niagara Falls. The crowd went wild. He asked if they believed he could cross the falls with another person riding on his shoulders. “Yes!” they screamed in reply. “I need a volunteer,” he answered. Having faith differs than believing. Having faith means placing one’s fate in the hands of that which we say we believe.
Again, the scriptures are full of references to faith. When the disciples become fearful, Jesus repeatedly asks them, “Where is your faith?” He reminds them that “faith the size of a mustard seed” would allow them to uproot the tree and be replanted in the sea.
Being a person of faith, having faith, surely this figures somewhere into what it means to be Christian.
One of the Clemson professors I recommend to students is Dr. Laura Olsen. She teaches in the Political Science Department. Her area is Church and state issues. She often invites me as a guest lecturer for one of her courses. She and I have an ongoing discussion as to the role of the Church. She has said, “The task of the Church is to instill a morale code.” The third answer given to what it means to be a Christian is to behave in a particular way, to do good.
This is the argument used by Jesus in today’s Gospel lesson. He insists it is okay for him to heal this woman. “Does not each of you on the Sabbath untie his ox or donkey from the manger, and lead it away to give it water?”
Doing good is important. Our LCM Bible Study last year covered the book of Hebrews. Hebrews 13:16, part of the summary verses, the instructions could not be more simple: Do not neglect to do good. The Book of Acts bears witness to the rapid growth of the early Church, in no small part due to the impression their behavior had on those around them.
I have already pointed out that this is the argument between Jesus and the leader of the synagogue. For the leader, doing good means following the accepted practices of the community; for Jesus it meant looking with mercy upon the woman stricken and bound. There will forever remain a disagreement with situational ethics, but this reading exposes how difficult it can be to know what is the best “good” one can do.
Wrapped into the leader’s agreement with Jesus are also questions of piety, the fourth of my suggested answers. Being a Christian certainly means expressing devotion to God. For the synagogue, this means Sabbath Day restrictions; it meant showing devotion by following the instructions in the Book.
Remember, when Jesus disappears as a young child, the response he gives is that he is in his Father’s house. “Where else would you expect me to be?” He asks.
Of course, being pious involves more than sitting in a pew on Sunday morning. Being pious also refers to one’s personal life of prayer. Talking to God – listening to God – is surely an important part of what it means to be a Christian. In giving the prayer referred to as the Lord’s Prayer, Jesus says “When you pray.” Not, “If you pray.” How can one be considered “Christian” if there isn’t attention given to one’s personal prayer habits.
So, how would you answer the question? What does it mean to be a “Christian”? The more basic the question, the more difficult it is to come up with a simple answer. And, depending upon the situation, we might emphasize one part of the answer over another. Jesus gets into trouble with the leaders of the synagogue because he minimized the importance of following the letter of the law. Some would rephrase that to say that he would only abide by the laws of God, and not the laws of human creation. But how are we to gain universal agreement on an irrefutable list laws which are directly from God?
In the end, I think being a Christian means living as best we can the kind of life that Christ lived. After all, being a Christian means following Jesus, right? Surely the final answer to the question involves a combination of each of the above, and maybe a few more thrown in for good measure. Above all, the answer must be a lived answer, and not one that we work out in our heads. It may be that we can never arrive at an answer, but we can make the answer obvious.
Amen.
Luke 13:10-29
What does it mean to be a Christian?
Sometimes it is the basic questions which go unanswered. I was reminded of this, over the summer, as our LCM Faith Formation Team worked to arrive at a theme for our fall retreat. Several ideas were kicked around, before finally deciding upon the question, “What does it mean to be a Christian?”
“What does it mean to be a Christian?” Doesn’t everyone know? Isn’t it clear; spelled out somewhere, in one of the Church’s manuals or hymnals? What does it mean? A basic question, but one that often goes unanswered.
There are attempts at finding an answer. And there are plenty of folks prepared to give us their answer. Today’s Gospel reading can be taken as one attempt at an answer – though its suggestion will leave some with a sour taste in their mouths.
The conflict in this reading is over the question of what it means to follow the God of Abraham, Isaac, and Jacob. It exposes a difference of opinion as to what it means to be a faithful servant. The leader of the synagogue insists that following the books of Moses reveals ones devotion to God. Jesus seems to come down on the side of showing mercy and doing good as the prime indicators of what it means to be a child of God. We could take these verses as a final answer to the question of what it means to be a follower, but one encounter would certainly respond to the question with too simple of an answer.
I thought of four categories of answers to the question, “What does it mean to be a Christian.” There is 1 – Believe; 2 – Have faith; 3 – Do good; and 4 – Be pious.
I am sometimes guilty of belittling the importance of believing. I confess this to you; I apologize for it. My motivation is to encourage an understanding of “believing” as something more than accepting a thought, or proposition. I will continue to push for that, even as I acknowledge that the scriptures are full of instructions that we are to “believe.”
The bonus verses of Mark’s 16th chapter contain the clearest words from Jesus that being a Christian means believing. He says, “the one who believes and is baptized will be saved.”
John 11, Jesus says, “Those who believe in me, even though they die, will live.”
Believing is important.
Similar, but different enough that it bears mentioning, is answering the question “What does it mean to be a Christian?” with the reply, “To have faith.” But faith is never something we possess or obtain on our own. It is a gift from God. This is why I prefer the reference of “being a person of faith.” Being a person of faith differs from being a person accepts or believes a piece of information. “Faith” implies trust. The best example is from an ancient confirmation ministry booklet that retold the story of the tight-rope walker who traversed Niagara Falls. The crowd went wild. He asked if they believed he could cross the falls with another person riding on his shoulders. “Yes!” they screamed in reply. “I need a volunteer,” he answered. Having faith differs than believing. Having faith means placing one’s fate in the hands of that which we say we believe.
Again, the scriptures are full of references to faith. When the disciples become fearful, Jesus repeatedly asks them, “Where is your faith?” He reminds them that “faith the size of a mustard seed” would allow them to uproot the tree and be replanted in the sea.
Being a person of faith, having faith, surely this figures somewhere into what it means to be Christian.
One of the Clemson professors I recommend to students is Dr. Laura Olsen. She teaches in the Political Science Department. Her area is Church and state issues. She often invites me as a guest lecturer for one of her courses. She and I have an ongoing discussion as to the role of the Church. She has said, “The task of the Church is to instill a morale code.” The third answer given to what it means to be a Christian is to behave in a particular way, to do good.
This is the argument used by Jesus in today’s Gospel lesson. He insists it is okay for him to heal this woman. “Does not each of you on the Sabbath untie his ox or donkey from the manger, and lead it away to give it water?”
Doing good is important. Our LCM Bible Study last year covered the book of Hebrews. Hebrews 13:16, part of the summary verses, the instructions could not be more simple: Do not neglect to do good. The Book of Acts bears witness to the rapid growth of the early Church, in no small part due to the impression their behavior had on those around them.
I have already pointed out that this is the argument between Jesus and the leader of the synagogue. For the leader, doing good means following the accepted practices of the community; for Jesus it meant looking with mercy upon the woman stricken and bound. There will forever remain a disagreement with situational ethics, but this reading exposes how difficult it can be to know what is the best “good” one can do.
Wrapped into the leader’s agreement with Jesus are also questions of piety, the fourth of my suggested answers. Being a Christian certainly means expressing devotion to God. For the synagogue, this means Sabbath Day restrictions; it meant showing devotion by following the instructions in the Book.
Remember, when Jesus disappears as a young child, the response he gives is that he is in his Father’s house. “Where else would you expect me to be?” He asks.
Of course, being pious involves more than sitting in a pew on Sunday morning. Being pious also refers to one’s personal life of prayer. Talking to God – listening to God – is surely an important part of what it means to be a Christian. In giving the prayer referred to as the Lord’s Prayer, Jesus says “When you pray.” Not, “If you pray.” How can one be considered “Christian” if there isn’t attention given to one’s personal prayer habits.
So, how would you answer the question? What does it mean to be a “Christian”? The more basic the question, the more difficult it is to come up with a simple answer. And, depending upon the situation, we might emphasize one part of the answer over another. Jesus gets into trouble with the leaders of the synagogue because he minimized the importance of following the letter of the law. Some would rephrase that to say that he would only abide by the laws of God, and not the laws of human creation. But how are we to gain universal agreement on an irrefutable list laws which are directly from God?
In the end, I think being a Christian means living as best we can the kind of life that Christ lived. After all, being a Christian means following Jesus, right? Surely the final answer to the question involves a combination of each of the above, and maybe a few more thrown in for good measure. Above all, the answer must be a lived answer, and not one that we work out in our heads. It may be that we can never arrive at an answer, but we can make the answer obvious.
Amen.
Thursday, August 19, 2010
Devotion - Thursday, August 19
Those of us, who were fortunate enough to attend the National Gathering last week, heard Bishop Hanson address today’s appointed Gospel test. It is taken from the first chapter of John.
Philip is the first to encounter Jesus. Jesus says to him, “Follow me.” That is all he says. Jesus doesn’t instruct him on the particulars of what it means to be a believer, he doesn’t inquire as to Philip’s background or behavior. He merely, and simply, asks him to follow.
This is the invitation given to each of us. We are invited to follow. We don’t know where we will be lead and we don’t have to make any decisions before we begin. We merely, and simply, follow.
Philip finds Nathanael and informs Nathanael “we have found him.” Nathanael is skeptical. He expresses his doubts. Philip doesn’t try to convince Nathanael to believe what it is that he has already come to believe. Philip simply invites Nathanael to “come and see.”
Aware of the precious gift given to us as we live among God’s people, we invite others to come and see how good it is. We do not need to argue our position or prove the validity of our convictions. We merely and simply invite others to come and see.
Being a Christian is not a snap decision, nor is it a PhD in Christian thought. Being a Christian means a willingness to follow Jesus; it means being open to seeing.
Philip is the first to encounter Jesus. Jesus says to him, “Follow me.” That is all he says. Jesus doesn’t instruct him on the particulars of what it means to be a believer, he doesn’t inquire as to Philip’s background or behavior. He merely, and simply, asks him to follow.
This is the invitation given to each of us. We are invited to follow. We don’t know where we will be lead and we don’t have to make any decisions before we begin. We merely, and simply, follow.
Philip finds Nathanael and informs Nathanael “we have found him.” Nathanael is skeptical. He expresses his doubts. Philip doesn’t try to convince Nathanael to believe what it is that he has already come to believe. Philip simply invites Nathanael to “come and see.”
Aware of the precious gift given to us as we live among God’s people, we invite others to come and see how good it is. We do not need to argue our position or prove the validity of our convictions. We merely and simply invite others to come and see.
Being a Christian is not a snap decision, nor is it a PhD in Christian thought. Being a Christian means a willingness to follow Jesus; it means being open to seeing.
Wednesday, August 18, 2010
Devotion - Wednesday, August 18
The healing of the man lame from birth causes a stir among the people. Peter addresses their concerns, “Men of Israel, why do you wonder at this.” He goes on to speak how it came to be that this man would be healed. He talks about faith.
We always need to be careful, when examining sentence structure of an English translation of ancient Greek text. But the verses in 3:12ff speak of faith as something more than a mental attitude. Peter speaks of “faith in his (the Holy and Righteous One, i.e. Jesus) name.” This is “the faith which is through Jesus.”
Peter seems to be saying that it isn’t simply a matter of what we believe about Jesus, it has to do with confidence and dependence. Faith seems to flow through Jesus and into us; as if it were some sort of spiritual ooze.
Prepositions are often lacking in the New Testament. Thus, it is impossible for us to know whether Paul writes about “faith in Jesus”, or the “faith of Jesus.” One might suggest developing an attitude with regard to the events and teachings associated with first century events. The other invites us to possess something, the perfection of which is found in the One whose trust enables him to endure the cross.
The man who receives much more than he could have ever hoped for receives it as an expression of faith. The faith of Peter and John enables them to pronounce the healing power of faith. It is this same faith which is to be active in our lives, enabling us not merely to believe certain things but to live our lives a particular way.
We always need to be careful, when examining sentence structure of an English translation of ancient Greek text. But the verses in 3:12ff speak of faith as something more than a mental attitude. Peter speaks of “faith in his (the Holy and Righteous One, i.e. Jesus) name.” This is “the faith which is through Jesus.”
Peter seems to be saying that it isn’t simply a matter of what we believe about Jesus, it has to do with confidence and dependence. Faith seems to flow through Jesus and into us; as if it were some sort of spiritual ooze.
Prepositions are often lacking in the New Testament. Thus, it is impossible for us to know whether Paul writes about “faith in Jesus”, or the “faith of Jesus.” One might suggest developing an attitude with regard to the events and teachings associated with first century events. The other invites us to possess something, the perfection of which is found in the One whose trust enables him to endure the cross.
The man who receives much more than he could have ever hoped for receives it as an expression of faith. The faith of Peter and John enables them to pronounce the healing power of faith. It is this same faith which is to be active in our lives, enabling us not merely to believe certain things but to live our lives a particular way.
Tuesday, August 17, 2010
Devotion - Tuesday, August 17
In Acts 3 you will find a healing story. Peter and John are going up to the temple, where they encounter a man lame from birth. As has been the practice, this man’s friends and family carry him, daily, to the gate of the temple where he can beg for alms.
As Peter and John approach, he asks them for their spare change.
I couldn’t help but be struck with the gift he receives. He asks for alms; by way of the Word of Christ, his legs are healed.
How often we are like this man. Lame from birth, we set our hopes and expectations low. We have the courage to ask, but only to ask for that which will get us through the day. Our eyes are cast down, seeing only that which comes into our field of vision.
Dare we ask for that which is too good to ever imagine?
God’s goodness and God’s grace overflow. God’s desire to give is greater than our willingness or our ability to ask. What will we ask God for? How courageous will we be in approaching the One who gave us life and now stands ready to give us a full life?
In the Acts 3 story, the man receives, even though he asks for something much less. Our receiving is not always dependent upon our asking. Learning to ask, learning to expect develops within us an ability to hope – to hope for that which is life changing and life altering.
Aware of God’s desire to give, may we lift up our eyes and seek that which is above and beyond anything we could ever obtain on our own.
As Peter and John approach, he asks them for their spare change.
I couldn’t help but be struck with the gift he receives. He asks for alms; by way of the Word of Christ, his legs are healed.
How often we are like this man. Lame from birth, we set our hopes and expectations low. We have the courage to ask, but only to ask for that which will get us through the day. Our eyes are cast down, seeing only that which comes into our field of vision.
Dare we ask for that which is too good to ever imagine?
God’s goodness and God’s grace overflow. God’s desire to give is greater than our willingness or our ability to ask. What will we ask God for? How courageous will we be in approaching the One who gave us life and now stands ready to give us a full life?
In the Acts 3 story, the man receives, even though he asks for something much less. Our receiving is not always dependent upon our asking. Learning to ask, learning to expect develops within us an ability to hope – to hope for that which is life changing and life altering.
Aware of God’s desire to give, may we lift up our eyes and seek that which is above and beyond anything we could ever obtain on our own.
Monday, August 16, 2010
Devotion - Monday, August 16
In the second chapter of Acts, Luke reports “and there were added that day about 3,000 souls.” 3,000? In one day? And it doesn’t end there. In the verses which follow, he goes on to note “and the Lord added to their number day by day those who were being saved.”
Our Evangelism Team begins their outreach efforts today. They will make cookies and take them to as many of the incoming students as they can locate. We have some 48 on our list. This is a wonderful group, but it is a lot less than 3,000. And, we have no way of knowing how many of those 48 will be at a place in their spiritual journey where the humble offerings of this ministry would prove helpful.
As I was praying over the Acts passage, I was reminded that the story is not about outcomes, it is about efforts. It is the same message preached yesterday afternoon at the Service of Ordination for Zach Parris. In that sermon, Pastor Eric Murray reminded the candidate that only one thing is needful – telling and retelling the story. “Tell the story, and let God do the rest.”
This is what happens in Acts. The disciples retell the story. And those who are hungering and thirsting hear the story and turn to the source of living water and life-giving food.
It is not about adding numbers; it is about faithfully telling the story. Those who hear the story are given the opportunity to find the places where the story takes root in their own lives.
Our Evangelism Team begins their outreach efforts today. They will make cookies and take them to as many of the incoming students as they can locate. We have some 48 on our list. This is a wonderful group, but it is a lot less than 3,000. And, we have no way of knowing how many of those 48 will be at a place in their spiritual journey where the humble offerings of this ministry would prove helpful.
As I was praying over the Acts passage, I was reminded that the story is not about outcomes, it is about efforts. It is the same message preached yesterday afternoon at the Service of Ordination for Zach Parris. In that sermon, Pastor Eric Murray reminded the candidate that only one thing is needful – telling and retelling the story. “Tell the story, and let God do the rest.”
This is what happens in Acts. The disciples retell the story. And those who are hungering and thirsting hear the story and turn to the source of living water and life-giving food.
It is not about adding numbers; it is about faithfully telling the story. Those who hear the story are given the opportunity to find the places where the story takes root in their own lives.
Wednesday, August 11, 2010
Devotion - Wednesday, August 11
I was in a conversation yesterday with one of my travel partners. (I am on my way to Chicago for the National Campus Ministry Conference.) She spoke of an older brother and sister-in-law who have come to the conclusion that the Church has nothing to offer them. It isn’t that they have no appreciation for God, rather that the community which bears witness to Jesus does not (in their experience) accurately reflect God’s Word.
The conversation continued to two levels: First is care for the conversation partner. Regardless of what the siblings might think, believe, or do – the conversation is about her feelings. That is all we really know and share. Second, there is the discussion about the nature of the Church and the realities of the Church.
All of this was rumbling around in my head as I turned to the lessons appointed for this day. The Epistle reading is Acts 1:1-14. How appropriate, that yesterday’s conversation, and the immanent start of our year together would be matched with readings from the book in the Bible which traces the establishment of the Church.
I will have opportunity, in the weeks to come, to share insights from this book. For today, let me simply say that the honesty of Acts acknowledges that the Church has always struggled with being the community which bears the name of Christ. This is a difficult name to live up to. It isn’t that the Church has it right, rather that the members of the Church understand our need for one another. That need includes having others to guide us into the way of truth, having others assist us in our discipleship, and being open to the critique of those who observe our actions. The Church assures us that we aren’t going off on our own, thinking thoughts and saying things which are inconsistent with scripture.
Of course, opportunities for correcting only arise when there are missteps. And those missteps, when committed by others, are disappointing.
The first followers of Jesus came to the conviction that they needed others to accompany them in their journey. Those of us who feel the same way continue to gather in the Church established by those early believers. While it can be disappointing, it more often proves helpful.
The conversation continued to two levels: First is care for the conversation partner. Regardless of what the siblings might think, believe, or do – the conversation is about her feelings. That is all we really know and share. Second, there is the discussion about the nature of the Church and the realities of the Church.
All of this was rumbling around in my head as I turned to the lessons appointed for this day. The Epistle reading is Acts 1:1-14. How appropriate, that yesterday’s conversation, and the immanent start of our year together would be matched with readings from the book in the Bible which traces the establishment of the Church.
I will have opportunity, in the weeks to come, to share insights from this book. For today, let me simply say that the honesty of Acts acknowledges that the Church has always struggled with being the community which bears the name of Christ. This is a difficult name to live up to. It isn’t that the Church has it right, rather that the members of the Church understand our need for one another. That need includes having others to guide us into the way of truth, having others assist us in our discipleship, and being open to the critique of those who observe our actions. The Church assures us that we aren’t going off on our own, thinking thoughts and saying things which are inconsistent with scripture.
Of course, opportunities for correcting only arise when there are missteps. And those missteps, when committed by others, are disappointing.
The first followers of Jesus came to the conviction that they needed others to accompany them in their journey. Those of us who feel the same way continue to gather in the Church established by those early believers. While it can be disappointing, it more often proves helpful.
Tuesday, August 10, 2010
Devotion - Tuesday, August 10
It is common knowledge, though not always noted, that St. Paul did not write the letters attributed to him. Paul suffered some sort of an infirmity. It is never identified, but it makes his handwriting illegible. At the end of one letter he scribbles a few words, commenting on how large the letters are. Someone else does the “writing”.
At the end of Romans, the person who did the writing for Paul inserts his own well wishes. He pens, “I Tertius, the writer of this letter, greet you in the Lord.”
The rules regarding plagiarism (something taken very serious in the academic community) would allow that the person dictating the letter is the “writer.” So, my earlier comment that Paul did not “write” these letters may be technically correct, but misleading. I apologize; it was intended to be an attention getter. I resorted to such a cheap trick in order to draw attention to this morning’s thought – even St. Paul needed someone’s help in order to tell the story of Jesus.
Who are the people in your life who have helped you? Who are the persons who did the technical work which has allowed you to reflect on matters of faith?
You may be preparing to separate yourself from some of those folks. They may be the family you say good-bye to as you move to Clemson. They might be the Sunday Church School teachers who met with you week after week. Or what of the youth group leaders who planned and prepared for your outings?
None of us come to faith without the aid of so many persons. None of us are able to continue in the faith without the words and encouragement of those who understand what we are still trying to comprehend. Offer prayers for those persons, and if your day allows make one more stop before leaving home to say “Thank you” to that person who has written so much of your faith story.
Tertius isn’t a name I recall. But without his witness, the words of Paul’s letter to the church in Rome would not be available to me. May God help me to be aware of all those who, like Tertius, have faithfully served.
At the end of Romans, the person who did the writing for Paul inserts his own well wishes. He pens, “I Tertius, the writer of this letter, greet you in the Lord.”
The rules regarding plagiarism (something taken very serious in the academic community) would allow that the person dictating the letter is the “writer.” So, my earlier comment that Paul did not “write” these letters may be technically correct, but misleading. I apologize; it was intended to be an attention getter. I resorted to such a cheap trick in order to draw attention to this morning’s thought – even St. Paul needed someone’s help in order to tell the story of Jesus.
Who are the people in your life who have helped you? Who are the persons who did the technical work which has allowed you to reflect on matters of faith?
You may be preparing to separate yourself from some of those folks. They may be the family you say good-bye to as you move to Clemson. They might be the Sunday Church School teachers who met with you week after week. Or what of the youth group leaders who planned and prepared for your outings?
None of us come to faith without the aid of so many persons. None of us are able to continue in the faith without the words and encouragement of those who understand what we are still trying to comprehend. Offer prayers for those persons, and if your day allows make one more stop before leaving home to say “Thank you” to that person who has written so much of your faith story.
Tertius isn’t a name I recall. But without his witness, the words of Paul’s letter to the church in Rome would not be available to me. May God help me to be aware of all those who, like Tertius, have faithfully served.
Monday, August 9, 2010
Devotion - Monday, August 8
Paul’s letter to the church in Rome is sometimes referred to as his greatest theological work. (Others would make this claim for Corinthians – which is the book we will be studying this fall in LCM’s Sunday morning Bible Study.) There are many wonderful thoughts and insights in Romans, but the portion assigned for this day are from the concluding chapter. I was struck with the appropriateness of this, as I renew these electronic reflections.
Somewhere, in the mix of wonderful ideas, we must never lose our grasp on the role played by the community which holds those ideas to be important.
This is true for the academic community. If there were no benefit to being among those who are excited by mathematics, we would all simply enroll in one of those on-line-universities. If the community of those devoted to nursing had nothing to share those preparing for this profession we would read all the textbooks, take the exam, and begin to practice our trade.
This is true for the community of Christ. It isn’t simply a matter of knowing things about Jesus; it is learning to live as Jesus lived. We don’t come to believe certain things about God, we see what it means to have faith in God.
That collection of wonderful ideas is transmitted from one to another. They are passed from practitioner to convert; they are handed down from one who has come to trust in their validity to another who is only beginning to explore.
Romans is an important book in the life of the Church. It allows us to see Paul’s logic with regard to faith. It also reminds us that the community which believes these things is essential to the transmission of these ideas.
Somewhere, in the mix of wonderful ideas, we must never lose our grasp on the role played by the community which holds those ideas to be important.
This is true for the academic community. If there were no benefit to being among those who are excited by mathematics, we would all simply enroll in one of those on-line-universities. If the community of those devoted to nursing had nothing to share those preparing for this profession we would read all the textbooks, take the exam, and begin to practice our trade.
This is true for the community of Christ. It isn’t simply a matter of knowing things about Jesus; it is learning to live as Jesus lived. We don’t come to believe certain things about God, we see what it means to have faith in God.
That collection of wonderful ideas is transmitted from one to another. They are passed from practitioner to convert; they are handed down from one who has come to trust in their validity to another who is only beginning to explore.
Romans is an important book in the life of the Church. It allows us to see Paul’s logic with regard to faith. It also reminds us that the community which believes these things is essential to the transmission of these ideas.
Subscribe to:
Posts (Atom)
