The recent controversy over a book by a prominent Evangelical pastor would suggest that many, if not most Christians, are not interested in the salvation of the world but only in their own personal salvation. Even if universal salvation is too heterodox for most Christians, you would think that it would be something for which Christians might earnestly hope. Theologians might debate how verses 14-16 relate to verse 17, but it seems clear that, at least according to the Gospel of John, God has a much bigger picture in mind than most of us do. The dying and rising of Jesus, the lifting up of the Son of Man, has as its purpose, the salvation of the whole world.
Tuesday, March 15, 2011
Thursday, March 10, 2011
1st Sunday of Lent - Year A (Matt 4: 1-11)
The season of Lent is a call to the dessert. The traditional Lenten disciplines of prayer, fasting and almsgiving are proven ways in which the Christian can make room for grace. Prayer, especially those forms of prayer characterized by listening, opens our minds and hearts to the word God wishes to speak to each of us. Fasting helps us, to use modern psychological lingo, rid ourselves of our dependence on all the ways we numb ourselves through “self medication”. Almsgiving reminds us that all we have belongs to God and that no discipline can call itself Christian that does not somehow involve love of neighbor. Silence, emptiness and mutual dependence are the essence of life in the dessert.
Like Jesus, we will be tempted to turn our backs on this discipline. We all here those voices that tell us we deserve the $5.00 latte, that we don’t have time for prayer and that the panhandler will only buy cheap wine with the money I give him. Fortunately for us, the salvation of the world does NOT depend on our ability to say a resounding no to the temptations we face. In fact, nothing depends on us observing Lent at all except that perhaps, the abundant grace so freely given to us, might find a little extra room in our hearts.
Like Jesus, we will be tempted to turn our backs on this discipline. We all here those voices that tell us we deserve the $5.00 latte, that we don’t have time for prayer and that the panhandler will only buy cheap wine with the money I give him. Fortunately for us, the salvation of the world does NOT depend on our ability to say a resounding no to the temptations we face. In fact, nothing depends on us observing Lent at all except that perhaps, the abundant grace so freely given to us, might find a little extra room in our hearts.
Wednesday, March 2, 2011
9th Sunday after Epiphany, Transfiguration - Year A (Matthew 17:1-9)
The intent of placing the Transfiguration account on the last Sunday after Epiphany in the Common Lectionary is, I suspect, twofold. First it is itself an Epiphany story, a revelation of divinity. Secondly, it serves as a kind of “pep talk” prior to our collective entrance into the rigors of Lent. My current reflections on the text, however, have taken me to a slightly different but not unrelated place, the liturgy.
I think that the Transfiguration account can serve as a model for Christian worship.
1. The faithful gather in the presence of Christ and in company with the communion of saints.
2. This gathering is a kind of homecoming in which the faithful rejoice in the goodness or rightness of the worship event.
3. Ultimately, however, our human desire to domesticate God and our worship is upended by the divine voice spoken in scripture and sacrament.
4. Worship is not about the worshiper.
5. Comfort gives way to awe, with the word awesome carrying the full weight of meaning it had before it was commonly used to describe chewing gum flavors.
6. We cannot stay on the mountain.
7. The silence enjoined on the disciples prior to the resurrection has been replaced with the Great Commission.
I think that the Transfiguration account can serve as a model for Christian worship.
1. The faithful gather in the presence of Christ and in company with the communion of saints.
2. This gathering is a kind of homecoming in which the faithful rejoice in the goodness or rightness of the worship event.
3. Ultimately, however, our human desire to domesticate God and our worship is upended by the divine voice spoken in scripture and sacrament.
4. Worship is not about the worshiper.
5. Comfort gives way to awe, with the word awesome carrying the full weight of meaning it had before it was commonly used to describe chewing gum flavors.
6. We cannot stay on the mountain.
7. The silence enjoined on the disciples prior to the resurrection has been replaced with the Great Commission.
Tuesday, February 22, 2011
8th Sunday after Epiphany - Year A (Matthew 6:24-34)
God instructed the Israelites not to save manna from one day for the next. In the Lord’s Prayer we are taught to pray for today’s bread. One of the saddest of the many sad reality shows on television is, I believe called Hoarders. I have run into it while channel surfing from time to time but have never had the stomach to see it through. The show is about individuals who for whatever psycho-spiritual reasons have a compulsion to hoard “stuff” of all kinds, everything from possibly useful canned goods to totally useless magazines and newspapers. Eventually these hoarders literally become prisoners of their stuff.
Most of us, fortunately, are not hoarders. But I suspect that many of us are collectors, and I’m not talking about coins, stamps or fine art. I know that I am. In our house we collect, among other things, used file folders, paper clips, and those plastic wrapped sets of eating utensils that sometimes come with takeout. There are boxes of old photographs, old letters and old travel souvenirs. It is comforting and perhaps even helpful to suggest that the purpose of the Sermon on the Mount is to free us to let go of all the “stuff” in our lives.
For better or worse, however, it’s not possible to look honestly at this text without talking about money. American’s are apparently not much good at saving. Press reports indicate low savings rates as compared to other national groups. Yet, many of us do manage to put a little bit away for a rainy day and those of us fortunate enough to have jobs with decent benefits might even have something stashed in a 401K for a rainy day. Francis of Assisi took Jesus at his word, considered the lilies of the field, stripped off his clothing in the Cathedral piazza and became the Poverello, the little poor man. In ever century since this sermon was first preached, others have done the same. Most of us have not. I’m not prepared to cash in my retirement savings and deliver it to the homeless shelter. I doubt that you are either. The best most of us can hope for is to love and serve only one master, the God and Father of our Lord Jesus Christ and to live each day on its own terms. As for the rest, we must depend on God’s grace and mercy.
Most of us, fortunately, are not hoarders. But I suspect that many of us are collectors, and I’m not talking about coins, stamps or fine art. I know that I am. In our house we collect, among other things, used file folders, paper clips, and those plastic wrapped sets of eating utensils that sometimes come with takeout. There are boxes of old photographs, old letters and old travel souvenirs. It is comforting and perhaps even helpful to suggest that the purpose of the Sermon on the Mount is to free us to let go of all the “stuff” in our lives.
For better or worse, however, it’s not possible to look honestly at this text without talking about money. American’s are apparently not much good at saving. Press reports indicate low savings rates as compared to other national groups. Yet, many of us do manage to put a little bit away for a rainy day and those of us fortunate enough to have jobs with decent benefits might even have something stashed in a 401K for a rainy day. Francis of Assisi took Jesus at his word, considered the lilies of the field, stripped off his clothing in the Cathedral piazza and became the Poverello, the little poor man. In ever century since this sermon was first preached, others have done the same. Most of us have not. I’m not prepared to cash in my retirement savings and deliver it to the homeless shelter. I doubt that you are either. The best most of us can hope for is to love and serve only one master, the God and Father of our Lord Jesus Christ and to live each day on its own terms. As for the rest, we must depend on God’s grace and mercy.
Wednesday, February 16, 2011
7th Sunday after Epiphany - Year A (Matthew 5:38-48)
Be perfect, therefore as your heavenly Father is perfect? Is this really a reasonable request? Perhaps this is one of those obvious Semitic hyperboles scripture teachers used to speak of? Maybe Jesus has a perverse sense of humor and the joke is on us. This next installment of the Sermon on the Mount sounds like just more bad news about standards we can never meet. I do believe, however that there is good news to be found here. The demand that we be perfect as God is perfect follows a description of what God’s perfection is like. God’s perfection consists in perfect love showed equally to all. God’s love falls like rain, equally on the just and unjust. God’s love embraces both the sinner and the saint. (Luther says that each of us is both.) God’s unconditional, unearned, and often unrequited love for humanity is that perfection of which Jesus speaks. Sharing in this universal love frees the follower of Jesus from the need to tally points or judge motives. It opens our hearts to acts of mutual forgiveness and genuine acceptance of the other. God’s perfection is ultimately displayed on the cross. In joining Jesus at the cross, we too stretch out our arms in a perfect sacrifice of love and thanksgiving, embracing the entire world.
Wednesday, February 9, 2011
6th Sunday after Epiphany - Year A (Matthew 5:21-37)
Having just said a few verses earlier (in last Sunday’s pericope) that he had not come to abolish the law but to fulfill it, today’s verses provide an explanation of Jesus’ understanding of what this fulfillment of the law will require. For the ordinary Christian reading this Gospel text, this portion of the Sermon on the Mount seems to be somewhat short on good news. It appears that even the rigorous interpretation of the law held by the scribes and Pharisees is insufficient as this must be “exceeded”. These teaching are hard sayings. Is the Christian required to do something impossible in order to be saved? This was, of course, the question that so plagued Martin Luther. The key to seeing this passage as good news lies in paying closer attention to the words of Jesus from last week’s text. Jesus says “I have come not to abolish but to fulfill.” It is Jesus, and not you and me, who must fulfill the law.
But, you might argue, Jesus goes on to say that your (meaning our, the hearer’s/reader’s) righteousness must exceed that of the scribes and Pharisees. I don’t think it a copout to suggest that this righteousness is achieved precisely through the prompt admission of our inability to meet these requirements and our utter dependence on God’s mercy. As portrayed in the Gospels, the Pharisees are individuals convinced of their own righteousness. The bottom line is that both the ordinary Christian and the Pharisee fail to observe the law in its fullness. The difference comes from the way in which this failure is acknowledged and the honest assessment of one’s ability to succeed.
But, you might argue, Jesus goes on to say that your (meaning our, the hearer’s/reader’s) righteousness must exceed that of the scribes and Pharisees. I don’t think it a copout to suggest that this righteousness is achieved precisely through the prompt admission of our inability to meet these requirements and our utter dependence on God’s mercy. As portrayed in the Gospels, the Pharisees are individuals convinced of their own righteousness. The bottom line is that both the ordinary Christian and the Pharisee fail to observe the law in its fullness. The difference comes from the way in which this failure is acknowledged and the honest assessment of one’s ability to succeed.
Wednesday, February 2, 2011
5th Sunday after Epiphany - A (Matt 5:13-20)
In pondering this Sunday’s Gospel I can’t help but be reminded of the news surrounding the federal government’s recommendation this past week that American’s lower their salt intake. Salt, while necessary and good in the right amount, becomes dangerous when overused. We also know that even from a just a taste perspective, it is easy to ruin a dish by adding too much salt. It simply can’t be eaten.
Perhaps this is a good point for Christians who have been called to be salt to ponder. The gospel text seems to suggest that one of the evangelical tasks of believers is to “flavor” the world. The text isn’t explicit about what this means, but the larger context suggests that this flavor is provided by our behavior. I suggest that when the behavior focuses on the doer of the good deed rather than Christ, intrudes on the religious freedom of the hearer, or in the worst case scenario, brings violence and discord, then there has been too much salt.
Although extreme, the recent murder of David Kato in Uganda is a case in point. While I do not agree with my Christian brothers and sisters who denounce homosexuality as an abomination, their right to believe this is not in doubt. On the other hand, to allow this belief to be funneled into acts of intimidation, violence and murder is totally unacceptable.
Perhaps this is a good point for Christians who have been called to be salt to ponder. The gospel text seems to suggest that one of the evangelical tasks of believers is to “flavor” the world. The text isn’t explicit about what this means, but the larger context suggests that this flavor is provided by our behavior. I suggest that when the behavior focuses on the doer of the good deed rather than Christ, intrudes on the religious freedom of the hearer, or in the worst case scenario, brings violence and discord, then there has been too much salt.
Although extreme, the recent murder of David Kato in Uganda is a case in point. While I do not agree with my Christian brothers and sisters who denounce homosexuality as an abomination, their right to believe this is not in doubt. On the other hand, to allow this belief to be funneled into acts of intimidation, violence and murder is totally unacceptable.
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