There is a difference between reading the Bible in devotion mode and reading the Bible in study mode. Sometimes, the two overlap; other times they should be kept a good distance from one another.
This morning I wish my knowledge of Hebrew and Greek were sufficient to allow me to study the roots of words translated in my English language Bible.
In Exodus 7 (today's reading from the Old Testament,) Moses is trying to convince Pharaoh to let God's people go. But Pharaoh will not. The writer tells us that "Pharaoh's heart was hardened." This hardening of his heart prevented him from hearing God's plea.
In Mark 10 (today's Gospel text) Jesus says that is it because of "your hardness of heart" that the commandment regarding divorce was given.
"Hardness of heart." What does this mean? What are the origins of these words?
I think I know that to which the reference is being made. It seems apparent that some act with a hardness of heart while others allow themselves to become attached and connected. The latter are those who feel the pain of others; they are the persons who weep, as Jesus wept when he saw Jerusalem. Slow to condemn; ever ready to offer themselves for the sake of others.
In our confessions we ask God to forgive us of various sins and transgressions. How many of those would have been avoided in the first place had our hearts not been hardened?
Perhaps the day will allow me the opportunity to look up these words in the original languages. I would love to know what they meant to Moses and to Jesus. This can be my study topic for the day. During this hour, my time for devotion - I will pray for God's help in softening my heart. I will ask God to aid me in remaining tender. Both tasks are part of the life of a follower of Jesus. Both will strengthen my Lenten journey.
Thursday, March 29, 2012
Wednesday, March 28, 2012
Devotion - Wednesday, March 28
Most of us are familiar with I Corinthians 13 and its verses about love. The chapter is a part of a whole section in which Paul speaks of gifts, of spiritual gifts. Today's reading is from the 14th chapter.
Some had developed the notion that certain expressions of God's presence in their lives was "better" than the expressions seen in the lives of others. Paul wishes to correct this. He challenges their arrogance.
One of the examples of this in Paul's day was speaking in tongues. Paul seems to have this gift. He says that he speaks in tongues more than any of his readers. But Paul realizes that speaking in tongues, while edifying for the person, does nothing to aid others. Without an interpretation, no one knows what is being said.
Finally, he concludes, "I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue."
We can be prideful of the gifts we have received, and find ways to show them off to others. Or, we can use the gifts as a means to aid and assist others.
Paul is careful not to set up a hierarchy among gifts, but he does set up a preference for how gifts are used. Gifts, abilities, a strong faith - all of these provide a means by which we are able to assist others. And this is what Paul says we are to do.
We live in a world with an over-blown sense of individualism. Living in such a world, it is difficult to retain the mind of Christ. It is an uphill battle to return to Jesus' instruction about loving our neighbor. But return we must. We have been claimed by God and God's hope for us is that we will make known to others the immeasurable depth of his love for us.
Some had developed the notion that certain expressions of God's presence in their lives was "better" than the expressions seen in the lives of others. Paul wishes to correct this. He challenges their arrogance.
One of the examples of this in Paul's day was speaking in tongues. Paul seems to have this gift. He says that he speaks in tongues more than any of his readers. But Paul realizes that speaking in tongues, while edifying for the person, does nothing to aid others. Without an interpretation, no one knows what is being said.
Finally, he concludes, "I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue."
We can be prideful of the gifts we have received, and find ways to show them off to others. Or, we can use the gifts as a means to aid and assist others.
Paul is careful not to set up a hierarchy among gifts, but he does set up a preference for how gifts are used. Gifts, abilities, a strong faith - all of these provide a means by which we are able to assist others. And this is what Paul says we are to do.
We live in a world with an over-blown sense of individualism. Living in such a world, it is difficult to retain the mind of Christ. It is an uphill battle to return to Jesus' instruction about loving our neighbor. But return we must. We have been claimed by God and God's hope for us is that we will make known to others the immeasurable depth of his love for us.
Tuesday, March 27, 2012
Devotion - Tuesday, March 27
We are back from our spring break trip to Germany. Jet-lag, exhaustion - I was in no shape to try to write yesterday morning. It was a wonderful trip, and one that aided us in or faith journey.
The premise of our trip is that while a tour company can transport you to the sites, we seek to encounter the Church, still alive and active in and among the historic villages.
On Sunday morning, we gathered with the congregation of St. Mary's Church, the church were Luther served as a pastor.
Our first exposure to the Monastery were Luther took his vows was an Evening Song Observance of Holy Communion.
In Mansfield, we gathered for prayer and songs in the Chapel of the Castle. Volker, our host, had shared with us hope that the Castle would continue to be a place where young adults could find shelter and be comforted with the Word.
Germany was different in so many ways from the lives we live here, in Clemson. But the same God watches over his children with the same loving care. That we saw; that we experienced. And of all the things we photographed, the most significant are the reminders that those are not historic buildings, they are ancient reminders of God's presence, and God's goodness, and God's guiding hand. Old reminders of a grace which comes to us anew each and every day.
The premise of our trip is that while a tour company can transport you to the sites, we seek to encounter the Church, still alive and active in and among the historic villages.
On Sunday morning, we gathered with the congregation of St. Mary's Church, the church were Luther served as a pastor.
Our first exposure to the Monastery were Luther took his vows was an Evening Song Observance of Holy Communion.
In Mansfield, we gathered for prayer and songs in the Chapel of the Castle. Volker, our host, had shared with us hope that the Castle would continue to be a place where young adults could find shelter and be comforted with the Word.
Germany was different in so many ways from the lives we live here, in Clemson. But the same God watches over his children with the same loving care. That we saw; that we experienced. And of all the things we photographed, the most significant are the reminders that those are not historic buildings, they are ancient reminders of God's presence, and God's goodness, and God's guiding hand. Old reminders of a grace which comes to us anew each and every day.
Thursday, March 15, 2012
Devotion - Thursday, March 15
It continually amazes me how Biblical themes emerge and overlap. Yesterday afternoon, William spoke with me about the devotion he was to offer at last night's LCM gathering. "Say something about Spring Break. That is what is on everyone's mind anyway."
A search brought several verses to his attention. One of them, if I remember correctly, was Mark 6:30ff. Here, the gospel writer tells us that Jesus speaks to his disciples and says to them, "Come away by yourselves to a lonely place, and rest for a while."
This morning, when I turned to my devotion guide, guess what I found to be the appointed text for the day? Mark 6:30ff.
Getting away, getting some rest - these are very desirable experiences. There are demands of our daily routines which wear on us and after a while, we just need a break. Again, William pointed out to us last night that even God takes a break - remember that whole thing about the seventh day being a day of rest?
I pray that next week's Spring Break will be relaxing for you. (I apologize to those who are at SWU, or GTech, or student teaching and thus next week isn't your break.) What I hope most is that each of us will remember how important it is to step out of our routines and remember our core convictions, our deepest commitments. Martin Luther's Small Catechism points out that that day of rest, commanded in the Third commandment, is for us to have the leisure to listen to God's Word and learn God's ways.
May these days allow you some opportunity to reflect on the One in whom our souls find their rest.
A search brought several verses to his attention. One of them, if I remember correctly, was Mark 6:30ff. Here, the gospel writer tells us that Jesus speaks to his disciples and says to them, "Come away by yourselves to a lonely place, and rest for a while."
This morning, when I turned to my devotion guide, guess what I found to be the appointed text for the day? Mark 6:30ff.
Getting away, getting some rest - these are very desirable experiences. There are demands of our daily routines which wear on us and after a while, we just need a break. Again, William pointed out to us last night that even God takes a break - remember that whole thing about the seventh day being a day of rest?
I pray that next week's Spring Break will be relaxing for you. (I apologize to those who are at SWU, or GTech, or student teaching and thus next week isn't your break.) What I hope most is that each of us will remember how important it is to step out of our routines and remember our core convictions, our deepest commitments. Martin Luther's Small Catechism points out that that day of rest, commanded in the Third commandment, is for us to have the leisure to listen to God's Word and learn God's ways.
May these days allow you some opportunity to reflect on the One in whom our souls find their rest.
Wednesday, March 14, 2012
Devotion - Wednesday, March 14
Our Tuesday evening Bible Study has consisted of an introduction to the entire content of the Bible. The pace has been a bit too fast for my liking, but this survey type of course has helped me (as campus pastor/teacher) to see the places where students are knowledgeable about the content and places where more instruction would be helpful. As you are aware, my Wednesday morning prayer and e-devotion often return to the previous evening's discoveries.
We made one last night.
In I Peter 2:9 we read words very important to our understanding of the role and relationship of every member of the Church. I found that not all of us are familiar with the concept of "The Priesthood of all Believers." This is the affirmation that "pastors" are only there to guide us in our efforts, not do it for us. We are all the "priests" of the Church, we are all charged with proclaiming the Good News. The efforts of the pastor, on Sunday morning or Wednesday night, is to equip us for the work which we do every other day of the week and in so many different places.
Here is that verse from I Peter: "You are a chose race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who call you out of darkness into his marvelous light."
When you hear folks speak of a "Lutheran understanding of vocation," this is what it refers to. It refers to our strongly held conviction that all the baptized share the same vocation - we are the priests who proclaim (in word and in deed) the mighty acts of God. Among us are some whose function is to organize that proclamation and our efforts. Those persons function as pastors. They are pastors not because of some change in their character or standing in God's eyes but because the Church has asked them to accept this function, on our behalf.
I shared a Cranach painting of the sacraments at UniLu on Sunday. In the baptism scene, it is a lay person who baptizes. The initial Reformers where insistent that we make one of our core convictions The Priesthood of all Believers. And it should be.
We made one last night.
In I Peter 2:9 we read words very important to our understanding of the role and relationship of every member of the Church. I found that not all of us are familiar with the concept of "The Priesthood of all Believers." This is the affirmation that "pastors" are only there to guide us in our efforts, not do it for us. We are all the "priests" of the Church, we are all charged with proclaiming the Good News. The efforts of the pastor, on Sunday morning or Wednesday night, is to equip us for the work which we do every other day of the week and in so many different places.
Here is that verse from I Peter: "You are a chose race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who call you out of darkness into his marvelous light."
When you hear folks speak of a "Lutheran understanding of vocation," this is what it refers to. It refers to our strongly held conviction that all the baptized share the same vocation - we are the priests who proclaim (in word and in deed) the mighty acts of God. Among us are some whose function is to organize that proclamation and our efforts. Those persons function as pastors. They are pastors not because of some change in their character or standing in God's eyes but because the Church has asked them to accept this function, on our behalf.
I shared a Cranach painting of the sacraments at UniLu on Sunday. In the baptism scene, it is a lay person who baptizes. The initial Reformers where insistent that we make one of our core convictions The Priesthood of all Believers. And it should be.
Tuesday, March 13, 2012
Devotion - Tuesday, March 13
In Mark 6, Jesus tries to go home. This experience leads to the often repeated phrase, "You can never go home." The verse in scripture reads, "A prophet is not without honor, except in his own country."
The issue is that when Jesus gets there, they continue to think of him as the little boy who grew up in the carpenter's shop. They see him as the son of Mary, brother of James, Joses, and Judas and Simon, and unnamed sisters.
In this account, we learn of Jesus' inability to do what it is that he normally does. The verse reads, "he could do no mighty work there." "No mighty work"? What do you think this is a reference to?
Quite often, when I hear folks speak of Jesus' might work(s), I hear of healing. Being healed or being made well are usually up there near the top. But in this account, we are told that while he "could do no mighty work," he does lay "His hands upon a few sick people and heal them." So, healing is not, this account might suggest, the mighty act.
At one point Jesus turns to the crowd (some might say he turns on the crowd) and asks them whether they are coming out to him because he provided food for their bellies (this happens shortly after the Feeding of the 5,000) or if they are coming out to him in order to hear the word he proclaims.
I wonder if Mark 6 is another place where we are being reminded that it is not the healing of a few sick people which constitutes the mighty. The mighty act of Jesus is to proclaim the Word of God.
When Jesus realizes he will not be accepted in his hometown, this is what he does. He leaves and "he went about about the (other) villages teaching." He goes to where he can proclaim God's Word.
As we speak of the mighty acts of God, let us not forget that the first is the Word which God speaks. Speaking that Word called forth the whole of creation. That Word has become flesh and dwelt among us. This Word is the word of salvation. Sure, healing the sick, feeding thousands with a few morsels of food - these are impressive. But the mighty work is making known God's love and God's hope for our lives.
The issue is that when Jesus gets there, they continue to think of him as the little boy who grew up in the carpenter's shop. They see him as the son of Mary, brother of James, Joses, and Judas and Simon, and unnamed sisters.
In this account, we learn of Jesus' inability to do what it is that he normally does. The verse reads, "he could do no mighty work there." "No mighty work"? What do you think this is a reference to?
Quite often, when I hear folks speak of Jesus' might work(s), I hear of healing. Being healed or being made well are usually up there near the top. But in this account, we are told that while he "could do no mighty work," he does lay "His hands upon a few sick people and heal them." So, healing is not, this account might suggest, the mighty act.
At one point Jesus turns to the crowd (some might say he turns on the crowd) and asks them whether they are coming out to him because he provided food for their bellies (this happens shortly after the Feeding of the 5,000) or if they are coming out to him in order to hear the word he proclaims.
I wonder if Mark 6 is another place where we are being reminded that it is not the healing of a few sick people which constitutes the mighty. The mighty act of Jesus is to proclaim the Word of God.
When Jesus realizes he will not be accepted in his hometown, this is what he does. He leaves and "he went about about the (other) villages teaching." He goes to where he can proclaim God's Word.
As we speak of the mighty acts of God, let us not forget that the first is the Word which God speaks. Speaking that Word called forth the whole of creation. That Word has become flesh and dwelt among us. This Word is the word of salvation. Sure, healing the sick, feeding thousands with a few morsels of food - these are impressive. But the mighty work is making known God's love and God's hope for our lives.
Monday, March 12, 2012
Devotion - Monday, March 12
Mark 5:21-43 contains two stories of note. The first story surrounds the second. The first wows us with it display of Jesus' power.
The first story is of the raising of Jairus' daughter. He is a ruler of the synagogue, so it is unusual for him to reach out to Jesus, considering the disagreements between Jesus and the religious rulers, But he does. He asks Jesus to come to the aid of his daughter. Jesus goes. As he is going, the second story happens. These events slow Jesus so that even before he can get to Jarius' house messengers come to share the news that it is too late for Jesus to heal the little girl, she has died. Jesus proceeds, and when he arrives he raises her from the dead.
Jesus heals many persons, but only twice does he raise someone who has died. These stories are very important to the development of our understanding of Jesus as God incarnate.
The other story, the interruption to Jesus journey to the home of Jarius, involves a women who was not a ruler. She was an outcast. She has a flow of blood. Such a flow made her "unclean." She does not approach Jesus face-to-face but slips up behind him and touches the hem of his robe. The amazing thing about this story is that Jesus stops and asks (in the midst of huge crowd of people), "Who touched me?" Everyone is touching him! But her touch is different.
At the risk of sounding like one of those evangelist who wants to separate the real Christians from the Sunday Christians, I would ask you to allow this story to address your approach to Christ. Many will bump up against him, as he makes his way through our world. Many will encounter him, amid the curious crowd of on-lookers. But few will (with an extreme over dose of humility) fight their way close enough to be able to let their finger tips graze the hem of his robes.
Maybe you were in worship yesterday morning. I hope you were in worship yesterday morning. Obviously you are taking a few moments of your time to read these devotional thoughts. Are these a matter of habit, or do they reveal a humble attempt to feel the power of Jesus' presence?
Jesus tells the woman that her faith has made her well. Faith does that - make us well. It restores us in so many ways; so many wonderful ways.
The first story is of the raising of Jairus' daughter. He is a ruler of the synagogue, so it is unusual for him to reach out to Jesus, considering the disagreements between Jesus and the religious rulers, But he does. He asks Jesus to come to the aid of his daughter. Jesus goes. As he is going, the second story happens. These events slow Jesus so that even before he can get to Jarius' house messengers come to share the news that it is too late for Jesus to heal the little girl, she has died. Jesus proceeds, and when he arrives he raises her from the dead.
Jesus heals many persons, but only twice does he raise someone who has died. These stories are very important to the development of our understanding of Jesus as God incarnate.
The other story, the interruption to Jesus journey to the home of Jarius, involves a women who was not a ruler. She was an outcast. She has a flow of blood. Such a flow made her "unclean." She does not approach Jesus face-to-face but slips up behind him and touches the hem of his robe. The amazing thing about this story is that Jesus stops and asks (in the midst of huge crowd of people), "Who touched me?" Everyone is touching him! But her touch is different.
At the risk of sounding like one of those evangelist who wants to separate the real Christians from the Sunday Christians, I would ask you to allow this story to address your approach to Christ. Many will bump up against him, as he makes his way through our world. Many will encounter him, amid the curious crowd of on-lookers. But few will (with an extreme over dose of humility) fight their way close enough to be able to let their finger tips graze the hem of his robes.
Maybe you were in worship yesterday morning. I hope you were in worship yesterday morning. Obviously you are taking a few moments of your time to read these devotional thoughts. Are these a matter of habit, or do they reveal a humble attempt to feel the power of Jesus' presence?
Jesus tells the woman that her faith has made her well. Faith does that - make us well. It restores us in so many ways; so many wonderful ways.
Sunday, March 11, 2012
Sermon - Lent 3
John 2:13-22
"Zeal" for The Lord
I asked Donna to include the color version of this piece of artwork in Wednesday’s e-news. Did many of you have a chance to see it, then? I had asked you to look at it, reflect on it, and come prepared to consider what the artist is communicating.
Let’s review a bit of background, most of which was included in the e-news notice.
Who is the artist? Lucas Cranach.
Why is Cranach important? He depicted in pictures much of what Luther was saying his books. Which one (might you think) had the greatest impact on a culture in which very few could read? Cranach.
Now, back to the image. What is the artist telling us? Notice that you have Luther all by himself on one side. He is preaching, that is obvious. On the other side you have what we would assume to be the congregation. Notice the gap between them. A stark, empty gap. The only thing which is between the preacher and the members of the congregation is the crucified Christ. And notice too that the preacher is pointing at Christ.
Now, the most common and popular interpretation of this piece of art is its insistence that the preacher’s task is to simply point to Christ. That all preaching, that all teaching, serves the purpose of making Christ known. Absent in this painting are any items which would suggest an important role for the things of the Church. There are no symbols of the theology; no reminders of the role of priests; and no reminders of the work of the saints. There is but one image in the work and that is the crucified Christ.
I saw this piece of art (the real piece of art) while on a study tour with Dr. Timothy Lull, President of the ELCA Seminary in Berkeley, CA. It is part of the altar piece in the Town Church in Wittenberg. (When our group gathers next Sunday morning for worship, we will be able to look at it as we listen to the preacher.) On that first visit, Dr. Lull allowed us to look at the painting for a few minutes, and then he returned to the theme of our particular study tour of Luther sites. He told us that this piece was from the latter years of Luther’s life (evidenced by how much weight he has gained.) And Dr. Lull shared with us that by the end of his life, Luther was not the entertaining house guest he had once been. In fact, he had become rather bitter, and dissatisfied. His latter sermons were filled with critique and condemnation.
Luther had been so convinced that once the people in the pews were exposed to a God who loved them even when they were yet sinners, that they would be overwhelmed and respond accordingly. Luther thought that as soon as he set before them the liberties which come to those who cling to Grace Alone, Faith Alone, and Scripture Alone, that they would become fully devoted to proclaiming the Good News. But this isn’t what happened. In Luther’s eyes, they remained as intellectually lazy and as spiritually complacent as they had been when under the thumb of the Pope’s oppression.
Have you ever read the introduction to the Large Catechism? Listen to what Luther has to say about the pastors who had risked their necks (literally – they could have been condemned as heretics and executed for following Luther.)
We have no slight reasons for treating the Catechism so constantly [in sermons] and for both desiring and beseeching others to teach it, since we see to our sorrow that many pastors and preachers are very negligent in this, and slight both their office and this teaching; some from great and high art (giving their mind, as they imagine, to much higher matters], but others from sheer laziness and care for their paunches, assuming no other relation to this business than if they were pastors and preachers, for their bellies' sake, and had nothing to do but, to [spend and] consume their emoluments as long as they live, as they have been accustomed to do under the Papacy.
Lull suggested to us that Cranach may have been saying as much about how the Reformation was going as he was about the differences between Papist and Evangelish preaching. While many had flocked to hear Luther and had rallied around his condemnations of the oppression of Rome, they did not satisfy Martin in their devotion to the message Luther was called to proclaim.
The devotion of the members of the Church ever fully meets the expectations of the preached Word.
It didn’t for Martin Luther. And it didn’t for Jesus.
That is what today’s Gospel reminds us. It describes the inconsistencies between why God had given them the Temple and the way in which it is being used. Jesus comes and sees this, and his anger boils over. He fashions a whip, turns over their tables and drives out their livestock. He knew what the Temple could mean; what it ought to mean. But that wasn’t what he saw, when he entered.
Let’s make sure you know something about the difference between John (from whom we are reading today) and the other three Gospel accounts. The first three are referred to as a group. And this group has a title. We refer to them as “The Synoptic Gospels.” Synoptic means “same.” Their story is similar; John’s is not. Here is the difference, pertinent to today’s appointed lesson. Where is this story recorded, in the Gospel of John? The second chapter. Jesus’ cleansing of the Temple is in the others, but guess where it is? Near the end. In the Synoptic Gospels this encounter is a part of the events of Holy Week.
In Matthew, Mark, and Luke, Jesus is nearing the end of his ministry. He has preached and healed and taught and encouraged. And yet, when he enters the Temple, he sees what little difference all this has made. There is a wide divide between the expectations of the preacher and the response of the congregation. Jesus felt this, when he entered the Temple. Luther lived this, as his sermons moved from “You are justified by grace,” to “Here are the marks of a sanctified life.” And I wonder about it in our own day. Not that I am any more dissatisfied in you than I am in myself. It seems that all of us (none of us) are as fully committed to this stuff as would be appropriate.
I shouldn’t sit down before I apologize. I was about to hit the “print” button on this sermon yesterday morning when I received an email from a pastor friend who shared that on Monday his mother-in-law will be transferred from the hospital (where she has been admitted twice in the last week) to a long-term care facility. Her dementia has progressed to the point where such a move is necessary. And I thought, “How would I feel if that family was in the pews tomorrow morning, looking for comfort in the midst of their painful decisions?” I was tempted to scrap the whole thing and start over. I do apologize, to those here this morning looking for comfort. I regret this depiction of a wide gap between the proclaimed Word and the place where we live our lives. But there is a comforting word here. A word which assures us that if we place our trust in anything else, we will eventually be disappointed. A word which instructs us that it is only when we fully and deeply embrace the Good News that this News can change and transform our lives. This is the Word which calms our fears and gives us courage to meet the challenges of life.
It is a tremendous promise; it is a comforting assurance. It is ours. But it is sort of like being physically fit – there are clear advantages, known advantages, but too few of us have the dedication or the discipline to get there.
The forty days of Lent are slipping by. These days are set aside so that we might deepen our understanding and strengthen our devotion. It is the opportunity we need to learn to point to the crucified Christ and only to the crucified Christ.
Amen.
Thursday, March 8, 2012
Devotion - Thursday, March 8
The cycle of readings I follow has me reading through the Joseph stories in Genesis 41 and following. Remember that Joseph was one of twelve sons born to Jacob. Jacob had had his issues with his brother, Esau, but nothing like the family dynamics that faced Joseph and his siblings.
Joseph has these dreams in which his brothers (and even his father and mother) bow down before him. Joseph is favored by their father, and his father makes him the coat of many colors. Finally, the brothers have had enough and they first plot to kill Joseph, then decide to merely sell him into slavery. Joseph ends up in Egypt, finds favor with the Pharaoh, and ends up (through interpreting another dream) saving all Egypt from a severe famine. He is placed in charge of the stores of grain, saved from previous years.
Now in a position of power, Jacob receives a visit from his brothers (who do not know it is there brother) when the famine threatens their lives. They come and bow before him, asking for help.
Family dynamics are always interesting (you might say difficult.) While the notion of family is celebrated (and rightfully so) the realities can be different. Some would say that all disagreements are an attempt to work out our own issues,and that we need something or someone to respond against and who better than those whose connection to us consists of blood, rather than choice. So, we fight with our siblings because unlike friends they cannot end the relationship. We remain brothers/sisters.
All of this this morning, after yesterday's invitation (for the LCM Wednesday program) to reflect on "Why we need to be part of the Church." And I found myself wondering if we look at our fellow church members as brothers/sisters or if we see them as persons who have (for now at least) joined the same "club." If we see them as the latter, we might not develop the level of trust it takes to walk with them as we address life's issues. It is only when we see them as the previous that we truly benefit from their presence and from our relationship with them.
Jesus said that his mother and brother and sisters were those who did the will of his Father. That makes us brothers and sisters with Christ; with one another. Our lives and our actions ought to show such a level of commitment to one another. That commitment provides a foundation and a safe place for us to work through all the things which life will bring our way.
The story of Joseph and his brothers ends with the establishment of a great nation, a chosen people. So does ours. Let us each do our part to mold the life-history we share.
Joseph has these dreams in which his brothers (and even his father and mother) bow down before him. Joseph is favored by their father, and his father makes him the coat of many colors. Finally, the brothers have had enough and they first plot to kill Joseph, then decide to merely sell him into slavery. Joseph ends up in Egypt, finds favor with the Pharaoh, and ends up (through interpreting another dream) saving all Egypt from a severe famine. He is placed in charge of the stores of grain, saved from previous years.
Now in a position of power, Jacob receives a visit from his brothers (who do not know it is there brother) when the famine threatens their lives. They come and bow before him, asking for help.
Family dynamics are always interesting (you might say difficult.) While the notion of family is celebrated (and rightfully so) the realities can be different. Some would say that all disagreements are an attempt to work out our own issues,and that we need something or someone to respond against and who better than those whose connection to us consists of blood, rather than choice. So, we fight with our siblings because unlike friends they cannot end the relationship. We remain brothers/sisters.
All of this this morning, after yesterday's invitation (for the LCM Wednesday program) to reflect on "Why we need to be part of the Church." And I found myself wondering if we look at our fellow church members as brothers/sisters or if we see them as persons who have (for now at least) joined the same "club." If we see them as the latter, we might not develop the level of trust it takes to walk with them as we address life's issues. It is only when we see them as the previous that we truly benefit from their presence and from our relationship with them.
Jesus said that his mother and brother and sisters were those who did the will of his Father. That makes us brothers and sisters with Christ; with one another. Our lives and our actions ought to show such a level of commitment to one another. That commitment provides a foundation and a safe place for us to work through all the things which life will bring our way.
The story of Joseph and his brothers ends with the establishment of a great nation, a chosen people. So does ours. Let us each do our part to mold the life-history we share.
Wednesday, March 7, 2012
Devotion - Wednesday, March 7
I continue to find additional material to add to tonight's LCM program. The general topic for discussion is "Why do we need Church?" If we are saved by grace; if we are to have a personal relationship with Jesus; then why do we need church?
This morning I was reading from I Corinthians 5 & 6. Here, Paul addresses the transgressions committed by members of the Church, sometimes against one another. He asks why such disagreements are being settled in the courts, rather than among the faithful.
Any institution reflects the values and the assumptions of its creators. The same is true for "cour.t" We assume courts to be fair and just. Which they are - according to the principals by which they are established. But not all "courts" reflect the values we would consider fair or just. There is an internet story circulating about the man in Iran who is being tried (and possibly executed) for not renouncing his Christian faith. He was found guilty "in court."
There are sets of standards and underlying principals to the court system of our society. Since we are also products of our society, we tend to agree with those principals. But they are secular; they are not religious. We do not expect the courts of our country to defend the issues of our faith; those are for us to practice, freely. So, the judgement we might receive in the courts would not automatically be the same we could expect from the other members of the Church.
Paul says as much, in I Corinthians. He writes, "To have lawsuits at all with one another is defeat for you. Why not rather suffer wrong? Why not rather be defrauded?" In the fair and just court system, we demand that to which we are entitled. Within the community of Christ, we give to the one who takes our coat our shirt as well.
One of the reasons we need the Church (need to be part of the Church) is to be continually challenged to read scripture - particularly those verses which we would prefer to ignore. Jesus doesn't want us to pick and choose which of his teachings we will adopt - Jesus asks us to follow completely. My following may look whole hog to me, but a loving sister or brother is likely to see the part that I have cast aside. I need folks looking over my shoulder and looking into my life. I need (we all need) the Church.
This morning I was reading from I Corinthians 5 & 6. Here, Paul addresses the transgressions committed by members of the Church, sometimes against one another. He asks why such disagreements are being settled in the courts, rather than among the faithful.
Any institution reflects the values and the assumptions of its creators. The same is true for "cour.t" We assume courts to be fair and just. Which they are - according to the principals by which they are established. But not all "courts" reflect the values we would consider fair or just. There is an internet story circulating about the man in Iran who is being tried (and possibly executed) for not renouncing his Christian faith. He was found guilty "in court."
There are sets of standards and underlying principals to the court system of our society. Since we are also products of our society, we tend to agree with those principals. But they are secular; they are not religious. We do not expect the courts of our country to defend the issues of our faith; those are for us to practice, freely. So, the judgement we might receive in the courts would not automatically be the same we could expect from the other members of the Church.
Paul says as much, in I Corinthians. He writes, "To have lawsuits at all with one another is defeat for you. Why not rather suffer wrong? Why not rather be defrauded?" In the fair and just court system, we demand that to which we are entitled. Within the community of Christ, we give to the one who takes our coat our shirt as well.
One of the reasons we need the Church (need to be part of the Church) is to be continually challenged to read scripture - particularly those verses which we would prefer to ignore. Jesus doesn't want us to pick and choose which of his teachings we will adopt - Jesus asks us to follow completely. My following may look whole hog to me, but a loving sister or brother is likely to see the part that I have cast aside. I need folks looking over my shoulder and looking into my life. I need (we all need) the Church.
Tuesday, March 6, 2012
Devotion - Tuesday, March 6
We too easily dismiss the story shared in the middle verses of the third chapter of Mark (Mark 3:19-35). Jesus goes "home," and while he is there the local folks, the folks who knew him from birth, begin to ask questions about him.
"He is beside himself," they say. Others suggest, "He is possessed by Beelzebul."
Jesus deflects their concerns with his often repeated statement of "a kingdom divided against itself cannot stand." Great insight; Jesus is correct.
But do we too quickly leave it at that? Do we fail to consider the appropriateness of their concern. Jesus does shows signs of being possessed, according to the standards of any established society.
He claims to be God. Yeah, he was. But think of how we respond to someone who even claims to have heard the voice of God. It is not surprising that those who watched him grow from a young man would have wondered where he got this outlandish ideas.
C.S. Lewis writes in Mere Christianity, that Jesus was either a raving lunatic or he is who he says he is. Lewis takes to task those who would make of him a great moral teacher. Jesus is not a great moral teacher - he is is either the Son of God or a raving lunatic.
When we find it difficult to understand why others would not accept Jesus as Lord and Savior, let us not forget that he made claims which are pretty hard to swallow. His family thought he might be a bit off kilter, so why is it surprising that others might think the same, too?
Re-read Mark 3 with a new openness to the concerns being lifted by the villagers and family of Jesus. Not everyone was out to get him; some where appropriately overwhelmed by the awesomeness of the words he spoke. When we remember this, we are more likely to understand the full impact of those words in our life.
"He is beside himself," they say. Others suggest, "He is possessed by Beelzebul."
Jesus deflects their concerns with his often repeated statement of "a kingdom divided against itself cannot stand." Great insight; Jesus is correct.
But do we too quickly leave it at that? Do we fail to consider the appropriateness of their concern. Jesus does shows signs of being possessed, according to the standards of any established society.
He claims to be God. Yeah, he was. But think of how we respond to someone who even claims to have heard the voice of God. It is not surprising that those who watched him grow from a young man would have wondered where he got this outlandish ideas.
C.S. Lewis writes in Mere Christianity, that Jesus was either a raving lunatic or he is who he says he is. Lewis takes to task those who would make of him a great moral teacher. Jesus is not a great moral teacher - he is is either the Son of God or a raving lunatic.
When we find it difficult to understand why others would not accept Jesus as Lord and Savior, let us not forget that he made claims which are pretty hard to swallow. His family thought he might be a bit off kilter, so why is it surprising that others might think the same, too?
Re-read Mark 3 with a new openness to the concerns being lifted by the villagers and family of Jesus. Not everyone was out to get him; some where appropriately overwhelmed by the awesomeness of the words he spoke. When we remember this, we are more likely to understand the full impact of those words in our life.
Monday, March 5, 2012
Devotion - Monday, March 5
Martin Luther understood the "Word of God" as God's living, interactive presence. The Word of God is not the same as the words which are spoken by God. It is more than pieces of information.
We are told, in Genesis 1, that when God's Word is active things happen. The whole world comes into being. In John 1, this Word is the self-expression which comes to dwell among us.
This notion of Word is very reassuring. It comforts me, as it assures me that God is with me. The Word of God is my constant source of hope and guidance.
This understanding of the Word of God should make it obvious that the Word of God is also there to expose my shortcomings. It is the Word which points out the ways and the places where I have failed to meet my commitments to God; my promises to neighbor.
I am working on this Wednesday's LCM Program. The topic handed to me was, "If we are saved by grace, why do we need to keep coming to Church?" I am seeking guidance (from the Word of God) on this, but what has come to me thus far has a lot to do with putting myself in a position to see what I would otherwise attempt to hide.
The Word of God helps me to see my arrogance. The Word of God points out to me my mistaken interpretations of scripture. The Word of God draws the line differently than I might with regard to how much of my checking account needs to be handed over to feeding the poor.
The Word of God is a interactive presence in my life which helps me to see God, to understand God, and to better serve God. It isn't a page (or pages) of words; it is God's very self.
We are told, in Genesis 1, that when God's Word is active things happen. The whole world comes into being. In John 1, this Word is the self-expression which comes to dwell among us.
This notion of Word is very reassuring. It comforts me, as it assures me that God is with me. The Word of God is my constant source of hope and guidance.
This understanding of the Word of God should make it obvious that the Word of God is also there to expose my shortcomings. It is the Word which points out the ways and the places where I have failed to meet my commitments to God; my promises to neighbor.
I am working on this Wednesday's LCM Program. The topic handed to me was, "If we are saved by grace, why do we need to keep coming to Church?" I am seeking guidance (from the Word of God) on this, but what has come to me thus far has a lot to do with putting myself in a position to see what I would otherwise attempt to hide.
The Word of God helps me to see my arrogance. The Word of God points out to me my mistaken interpretations of scripture. The Word of God draws the line differently than I might with regard to how much of my checking account needs to be handed over to feeding the poor.
The Word of God is a interactive presence in my life which helps me to see God, to understand God, and to better serve God. It isn't a page (or pages) of words; it is God's very self.
Thursday, March 1, 2012
Devotion - Thursday, March 1
I love the story in Mark 2 of the paralytic. Already (we are only in Chapter 2) Jesus has become so popular that a crowd surrounds him wherever he goes. There is this man, paralyzed, whose friends carry him to Jesus, in hopes of being made well.
Perhaps you remember the details of the story - when there is no way for them to get near Jesus they go up on the roof. They remove the ceiling tiles and lower the man, on his pallet, in front of Jesus.
I love this story!
There is another line in there, which is a comment made by Jesus, just before he heals the man. Mark writes, "When Jesus saw their faith...." "Their faith"? Whose faith? It seems to be reference to the faith of the whole bunch of folks involved in carrying their friend to Jesus.
Some of us are more aware than others of those who have "carried" us and carefully placed us at the feet of Jesus. My mother was the one who wrestled us all out of bed on Sunday morning and herded us into the car and off to Cedar Grove Lutheran Church. There, I listen to Aaron Lippard preach, Patsy Beam teach Sunday School, Barbara Beam play the organ, and Steve Beam quote a bible verse for every occasion. I was carried to the place where I could be placed at the feet of Jesus. When Jesus blessed me, it was no doubt while looking at all these others and noting their faith.
Who carried you? Who has placed you at the feet of Jesus? It is their faith which has played a significant role in your own. Realize this; give thanks for this.
Then, turn all this around. Who are you in a position to carry? We carry others through our prayers. We carry others as we invite them to church. We carry them, but we are not responsible for healing them; that is Jesus' job. We simply get them into position.
I love the story of the four friends who won't allow the obstacles to stand in their way. I love the message that the faith of others figures into the story of every one of us. I love this story; mostly because I love those who have carried me and I love what has happened because of their efforts.
Perhaps you remember the details of the story - when there is no way for them to get near Jesus they go up on the roof. They remove the ceiling tiles and lower the man, on his pallet, in front of Jesus.
I love this story!
There is another line in there, which is a comment made by Jesus, just before he heals the man. Mark writes, "When Jesus saw their faith...." "Their faith"? Whose faith? It seems to be reference to the faith of the whole bunch of folks involved in carrying their friend to Jesus.
Some of us are more aware than others of those who have "carried" us and carefully placed us at the feet of Jesus. My mother was the one who wrestled us all out of bed on Sunday morning and herded us into the car and off to Cedar Grove Lutheran Church. There, I listen to Aaron Lippard preach, Patsy Beam teach Sunday School, Barbara Beam play the organ, and Steve Beam quote a bible verse for every occasion. I was carried to the place where I could be placed at the feet of Jesus. When Jesus blessed me, it was no doubt while looking at all these others and noting their faith.
Who carried you? Who has placed you at the feet of Jesus? It is their faith which has played a significant role in your own. Realize this; give thanks for this.
Then, turn all this around. Who are you in a position to carry? We carry others through our prayers. We carry others as we invite them to church. We carry them, but we are not responsible for healing them; that is Jesus' job. We simply get them into position.
I love the story of the four friends who won't allow the obstacles to stand in their way. I love the message that the faith of others figures into the story of every one of us. I love this story; mostly because I love those who have carried me and I love what has happened because of their efforts.
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