John's Gospel: An Entirely Different Christmas Story

Christmas Day        December 25, 2011    

Isaiah 52:7-10   Psalm 98

Hebrews 1:1-4, (5-12)  John 1:1-14

Lectionary Link

  There are two of the Gospels that do not include the Infancy Narratives of the Christmas Story.  The Gospel of Mark begins with the adult ministry of Jesus.  And the Gospel of John does not include the stories of the manger, the stable, the wise men and Mary and Joseph.  The Gospel of John is the last of the Gospels to come to its textual form and so many more years of making Christian theology had occurred.

  St. Paul spoke of the Christian life as living in Christ, by Christ, for Christ, with Christ and to Christ; in short St. Paul believed that we lived in an “In-Christed” world and that it was our wonderful favor to discover this mystery.

  The Christmas story elevates the Virgin Mary as the paradigm of all Christians since the spiritual path of each Christian is to realize the birth of Christ in ones lives.  St. Paul said that the mystery of the ages was to realize that Christ in us is the hope of glory.  And Christ is known to be in us as our lives are known to be over-shadowed by the power of the Holy Spirit.

  The Gospel of John has moved the metaphor of the physical town of Bethlehem to the speculative origins of human consciousness itself.  What is it that has given birth to what makes us distinctively human in the order of all other beings?  It is the Word that is indeed the very order of human existence in how we know ourselves.  We receive Word without asking for it; it is our past and present ability.  Even when we are not good users of Word, it uses us because even before we can speak or read or write, we have come into a completely worded human world. 

  Adam in the beginning was given the task of naming everything in his world.  Humanity has been engaged in the task of naming everything for as long as we have been human.

 And our naming of this world is still the human task.  Even when we say the word tree we are reaffirming how this tree is recreated in a new moment of our lives since each moment in one sense is a new beginning, a new birth and a new creation.

  So the writer of the Gospel of John identifies that the telling aspect of Jesus of Nazareth to be WORD made flesh.

  Each of us in our own way is Word made flesh too since we have received the creative understanding of our lives from the Eternal Word that always, already was.

  The way that Word was made flesh in Jesus of Nazareth has changed our world.  And the Word made flesh is still an invitation to us to change our world in the direction of the values of Jesus of Nazareth:  Love God with all of our hearts and love our neighbors as ourselves.

  The Christmas Story can be an invitation to childlike wonder as found in the narratives of the birth of the baby Jesus, or it can be a fully adult appreciation of a poetic, linguistic, philosophical Christ who is the eternal Word who has given birth to human consciousness itself.  And I like all of the Christmas presentations since each presentation appeals to a different way in which I am human.

  Let us be thankful for Christ as the eternal Word and let our Christmas gift to God be the finding of our Voice to use our words to tell our good news and let the body language of our lives speak the kind deeds that our world surely needs to hear.  The Gospel presentations of Christmas say to us in many ways:  “Merry Christmas!”  Amen. 

Christmas: Being Renewed in Wonder

Christmas Eve         December 24, 2011    

Is. 9:2-4,6-7          Ps.96:1-4,11-12        

Titus 2:11-14        Luke 2:1-14  

 Lectionary Link

   Did you know that one of the most popular toys in the Toy Hall of Fame is the stick.  We spend lots of dollars on PlayStations, Wii’s, Xboxes, and a kid wants to play with a stick.  How high tech is a stick?  Parents can remember Christmas mornings when two and three year old children have been forced to open their expensive educational toys and what do they do?  They play with the boxes and the ribbons.  And we are aghast and humored at the same time; why can’t we just exorcise from them their native childhood and make them to be the instant prodigies that we want them to be?  We want them to achieve quickly extreme adulthood intelligence so that they can be ahead of the curve at their young age.

  Even as we want our babies to grow up, the power of the baby and of infancy and of childhood prevails and exerts its winning influence over us if we are behaving as we should as adults.

  I think that it is the power of the baby that makes the Christmas feast a feast of renewal for us at the end of the year when the natural light of the sun is shortest and when cold prevails.  At the winter solstice the sun has been reborn in our part of the world.  Our secular calendars make the Christmas feast come at the end of the year and so it is a time when we are tying up loose ends in our fiscal year.  It is the right time for a feast of renewal, and how we need a feast of renewal!  How we need a sense of all things coming together at the end of our year.

  The feast of the baby Jesus has grown and accrued so much that it has become a global celebration far away from the religious moorings of our biblical faith.  And that’s okay, since a great event will always ripple and effect life far from its intended purpose.  Great events accrue lots of different meanings and cultural responses.  And in the snowballing of all that has accrued, Christmas has grown for now about 2000 years. It is our duty as the church to dig, as it were, an archaeological shaft through all of what has accrued and imagine that we tonight can arrive at something of the original wonder; the wonder we knew as babies and young children and the wonder that still lives in babies and children today.

  The genius of the Christmas story is that it is able to bear what we project upon it in our spiritual aspirations.  A good story demands retelling over and over again because it is able to bear the projection of the audience.  And the silliest question to ask is, “Is the story true?”  If you have to ask that question, then you just don’t get it.  It’s like asking a little girl if the Disney Princess movies are true.  That is not the question to ask.

  What is true of the Christmas story is that it has the power to awaken wonder.  To be awakened to wonder is perhaps the essence of the Christian faith: To know that we are touched in a favorable way by someone greater than us and whom we cannot control with our limited understanding.

  The Gospels were written much later than the writings of St. Paul.  And since they were written later, they were crafted in such a way that the actual spiritual practices and teachings could be encoded through the metaphors of the narratives of the life of Jesus.

   Dominant metaphors in the presentation of the Gospel were motifs of birth, infancy and childhood.

The renewal of one’s life by the Holy Spirit is called the new birth.  The annunciation, conception and birth story of Jesus is the story of how the world is renewed by realizing God’s intimate presence within human experience.  The story is a personal invitation of renewal for each of us to know how God’s presence is made intimate to us.

  Infancy and childhood are also motifs of the Gospel.  Jesus said that wise adults could not understand God’s kingdom; but it was given to infants to have it revealed to them.  Jesus also said that one had to be childlike to understand and enter the kingdom of God.  Here again we find the dynamic of   wonder.  We can become so adult in the wrong ways that we limit our experience of truth; we limit our experience of wonder.  And that is where we need the power of the baby to renew us again.  We adults have been evicted from the Garden of Eden of childhood innocence for so long and in so many adult ways that we have forgotten wonder and that wonder aspect of our personality needs to be awakened afresh.  We often try to awaken it in the ways that lead to addictive behaviors, but this feast of renewal is an invitation to return to the gift and power of wonder that is as close to us as everything that is retained within us from our first coming into this world. 

  Babies, children, our pets, the beauty of Nature and the Christmas story are drawing from us the power of nascent Wonder.  It is very near and we but need to let it be evoked and arise in us.  And sometimes it has arisen and we need to be reminded of how it has arisen within us.  Ironically, it arises even in Christmas sadness; the type of sadness that we feel because we miss people and pets who have been in our lives but have died.  The experience of wonder even in this kind of sadness is the sudden realization of how much love, joy and response that these people and pets have drawn from us.  They awakened our wonder and if our wonder has been awakened, we know that we can open ourselves to new wonder in new people, pets and events in our lives.

  And so we are invited to this festival of renewal tonight; let us not find that our infant and child aspect of personality to be incompatible with our adult lives.  The wounds of hard knocks in life that often make us react with our “bah humbug” cynicism need to be healed with a fresh encounter with wonder.  And this is the Christmas truth.

  Dear friends, please let the Christ Child call us to a fresh encounter with wonder and the power of this wonder will help us to re-embroider the tapestry of all of the events of our lives to discern a new and fresh purpose of God in our lives.

  Let the warmth of Wonder arise in us tonight, as we whisper, “O Christ, be born in us!”  Amen.

  

What Does the Christmas Story Encode?

4 Advent  B       December 18, 2011

2 Samuel 7:4,8-16     Ps.89       

Romans 16:25-27     Luke 1:26-38  

Lectionary Link

   St.Paul in the Epistle lesson to the Romans, writes about the "revelation of the mystery that was kept secret for long ages but is now disclosed."     And the Gospel of Luke is a story of that disclosure of this wonderful mystery.    And what is the wonderful mystery that drove and motivated the people of the early church?    The mystery that they wanted to share is this:   God is not far from the world.... God is not  aloof from the lives of people.... rather, God is  intimately involved in the lives of people. In fact God is with us.... God is Emmanuel.    What is the best way for humanity to know that God is with us?  If God's life could be found to be in a person, then we would have the nature of God put in human terms so that we could understand what God is like.    And that brings us to the infancy stories of Jesus; in these stories are hidden spiritual direction for those who read them.   The story of the annunciation and the conception of our Lord Jesus Christ encodes within it the mystery that God has for every person.    Let us look at the features of the annunciation story and see if we can find in it relevant events for our own lives.   

  First, the Angel Gabriel sought out Mary to deliver a message. Do we believe that God seeks us out?  Part of the Christian attitude in life involves an esteem based upon an understanding that God cares for us enough to seek us out.   God's angels to us may not be winged figures, but God’s messages are always being issued towards us.  Are we in the practice of being able to discern the message of God to us?

    Next, God's messenger had a special greeting for Mary.  He called her a "favored one."  He said, "The Lord is with you."  You know every person needs to have this experience of being God's favored one.  Imperfect parents could not give us all of the emotional strokes that we needed.  Spouses, families, friends, and colleagues just can't give us the intensity of attention that we need to feel good about ourselves. There are people who need to be universally adored, and the people around them often are at lost to even know how to satisfy that need to be adored.  Christians need to know God's favor and when we put ourselves in the place to know God's favor; we will cease to make impossible demands for adoration on the people around us.

    A third story element is the action of the Holy Spirit upon the life of the Virgin Mary.  In this story form, the Christian has encoded the central belief of Christianity, in short, "Christ in you the only hope of God."  Mary is the paradigm for every Christian soul.  God's life is upon our life, and it is a divine life.  God's Spirit mingles with our spirit.  This is not our own doing but it is a work of God.

    A fourth element of the story is that Gabriel told Mary that her child would be the Son of God. The goal of Christianity is for you and me to realize our selves as sons and daughters of God.   Jesus did not regard "Son of God" a title that was to be kept to himself.  Adam and Eve were God's son and daughter; and like them we lose our family identity with God in estrangement.  The Gospel is a story about how that estrangement has been overcome and how we can realize our restoration into God's family.

   The last element of the Story is Mary's attitude.  "Here am I, the servant of the Lord; let it be with me according to your word."  Let it be. Let it be. Mary's attitude is the Christian attitude.  We will not know the esteem of God's favor, we will not regard ourselves to be sought out by God, we will not discern the life of God in us, we will not reclaim our identity as sons and daughters of God, unless we have a receptive attitude.

  The story of the annunciation to Mary, encodes for us the entire teaching of the Christian faith. God so desired to be with humanity, that the divine presence was found in Jesus of Nazareth.  But God did not regard Jesus of Nazareth to be the exclusive and exhaustive presence of God. It pleased God to let humanity know that Christ is available to be born or realized in the heart of every person.

  As we approach this Christmas, let us make the Christmas story live again in us. Let us develop an attentive, prayerful, and receptive attitude, so that we, like Mary of old, will know the life of God to be born in us.  Christ in us, the only hope of Glory.  This too, is the contemporary Christmas Story.  Amen. 

Isaian Roots of the Gospel

3 Advent b      December 11, 2011

Isaiah 61:1-4, 8-11 Psalm 126

1 Thessalonians 5:16-24 John 1:6-8,19-28

Lectionary Link

  We should not forget the roots in Judaism of Jesus of Nazareth and the Jesus Movement.  Both Jesus and St. Paul would not have considered themselves to be members of a new religion.  They saw themselves as trying to bring vision and new understanding of the Hebrew Scriptures in a new time.

  Since many of the earliest followers of Jesus were also Jews, it is not surprising that the founders of the Christian movement borrowed whole scale from the Hebrew tradition, including the entire front section of the Christian Bible.

  The front section of the New Testament are the four Gospels of Matthew, Mark, Luke and John.  So we might associate the word Gospel as being an original Christian word.  The actual word Gospel is from the Old English Word, “Godspell” meaning God news.  You remember the rock musical reprising the name “Godspell” because it also had the modern connotation of “being under the spell of God.”  From the 2^nd Century, the word Gospel was used to designate the writings that pertained to the life and words of Jesus of Nazareth.  So when we use the word Gospel today, we think of the four Gospels in the Bible, Matthew, Mark, Luke and John.

  But like so much of Christianity, Gospel, too was borrowed from the Hebrew Scriptures. The prophet Isaiah wrote, “The spirit of the Lord is upon me because the Lord has anointed me to preach good news to the oppressed.”  The Hebrew word for “good news” was translated in the Greek edition of Isaiah as euangellion.  That is the same Greek word that is used for the English word Evangel and it is is translated into English as “Gospel.”

  The Lord’s anointed or Messiah, is the one who brings “Good News.”  The Messiah is the one who brings good news.  Oppressed people do need good news.  The brokenhearted need their inner lives healed.  Captives and prisoners without just cause need release.  People need to know that they are God’s favored ones.  People need to know that justice will be accomplished upon the tyrants.  People who mourn need to be comforted.  They need the condition from which they can exalt and praise rather than mourn.  People need optimism to know that they and their children have a likely future with benefit and blessing.

  When Jesus came and taught, he identified his message with this word of Isaiah.  He told his listener that he came to bring “good news.”  And that is what the early followers of Jesus preached, Good News.

  Good News has it own irresistibility.  One might say that every person is made for good news.  And how do we know it?  When we are experiencing bad news, it seems so unnatural; it seems like something that should be brought to an end as soon as possible.

  One of the saddest things about bad news is that if we get too much of it, we can begin to think that it is what we deserve.  Or even worse, if we get so much bad news, we might become those who deliver bad news to the people in our lives through our words and deeds.

  Today, we might ask ourselves, what would be good news for us today?  And good news might be something different for everyone here or for everyone in this world.  For some in this world, good news might be simply the next meal, or a place to sleep.  To others it might be having the right job.  To others, it might be having the good fellowship of friends, family and a companion.  To others it might be to discover purpose and vocation in life?  To others it might be the need for a profound spiritual experience that affirms God’s loving presence.

  John the Baptist had his own brand of the good news.  He was trying to make straight the way of the Lord.  Well, how did the way of the Lord get so crooked?  God’s way, as it often does, gets all covered up with religion.  That’s why religion in the time of John and Jesus was not good news for many, many people.  Religion was only a way of trying to promote some people as God’s favored ones to the neglect of many who were not offered the message of God’s favor.

  John and Jesus came to those who were made to believe that they had lost God’s favor.  John message of repentance seemed harsh, but it really was one of good news.  His message stated that one did not automatically receive God’s favor because of being born in the right family with the correct rabbinical upbringing; rather one found God’s favor by the choices of one’s life.  One could choose to be in God’s favor, simply by the way that one lived one’s life.  John’s great contribution was to honor the freedom of a person’s choice to be better today than one was yesterday, and look to improve tomorrow.  If one’s standing with God is determined by how one lives, then it diminishes the power of religious authority to be able to judge who is right or wrong with God.  And that is good news.

  We are nearing Christmas time and Christmas time is a time of giving and receiving gifts.  I invite all of us to ask God for the gift of good news.  I ask that God would give each of us lots of good news.  And getting good news may involve us to be more aware of the good news that we have always had, but have taken for granted because it has become so commonplace.  Receiving good news may be as simple as having our eyes open to see how good we actually have it, and not focusing upon the one dominating problem that seems to be current in our lives.

  And why do we have the right to ask for good news?  I think that we are made for good news, but to really appreciate good news, we have to learn how to be people who deliver good news to the people of our lives through the deeds and words of our lives.

  I think that as we deliver good news, we will receive the good news ourselves.  What good news do we have to deliver?  We deliver the good news of God’s love.  We become the hands, the feet, the voice of Christ as we let people know that they truly matter in this life.

  Receiving good news and being those who proclaim good news goes hand in hand.  As we are filled with good news we share from that goodness to those around us.

  My prayer for all of us is that we would have the eyes to see the good news that is towards us today, but also I would hope that each person has the faith and confidence in God to ask for some new and current relevant event of good news that is needed even at this time.

  But also as we ask for the good news that we need for our lives and the lives of those in our world, let us also be willing to become the good news for people who need the good news that only we can bring through the words and deeds of our lives.  In short, let our lives become the living Gospel of Jesus Christ.   Amen.

John the Baptizer, Ultimate Advent Police

2 Advent Cycle b      December 4, 2011

Is. 40:1-11     Psalm 85:1-2,8-13

2 Peter 3:8-15a,18    Mark 1:1-8


Click for Audio>Sermon.12.04.2012

Lectionary Link

  Does anyone know what an Advent police is?  An Advent police is a person who is so liturgically correct, they will bust you if you try to celebrate Christmas too early.  Advent police get very upset when Christians treat the season of Advent as a mere inconvenient speed bump as they are rushing into all things Christmas.  Advent police just despise the commercial world because they start celebrating Christmas right after Halloween.  Advent police remind us that Christmas is for 12 days only, from Christmas Eve until the feast of the Epiphany.  Your Christmas tree should be put up on Christmas Eve and taken down on January 6^th.  You shall not cheat and have poinsettias on the altar until Christmas Eve.  You shall not sing Christmas songs during Advent.  You shall not have a Christmas Festivals of Lessons and Carols; if you want Lessons and Carols before Christmas, it has to be an Advent Lessons and Carols when we sing all of those songs about John the Baptist and they are much less familiar than the Christmas carols.  You kind of get the feeling that an Advent police is a bit of a Scrooge yelling bah humbug when we want to start celebrating Christmas early.

  Well, I’ve been busted by the Advent police of liturgical correctness many times.  But if we think that the Advent police are a little stuffy, we only have to be introduced to John the Baptist.

  John the Baptist makes an Advent police look like a child.  Just as we are getting all ready for Christmas, shopping, planning for great excess, going to parties, suddenly from the Advent lectionary, pops out a Man with the charisma of an angry grizzly bear.  As we are about to “don we now our gay apparel” and sing “fa la la la la”  for Christmas festivities, this grizzly man is dressed in camel’s hair and it is not a Bobby Brooks camel hair brown blazer.

  As we are about to drink our spiked egg nog and eat our sweet meat pies, Christmas cookies, and divinity, we are suddenly reminded about the diet of John the Baptist: grasshoppers and honey.  I don’t know if you could eat enough honey to rid the after-taste of grasshoppers.  No wonder that poor man was such a grizzly bear! It’s his diet!  If you and I forced ourselves to eat grasshoppers, we’d probably be in a world-denying mood too.

  We, Americans, probably would not like John the Baptist, unless he were mere entertainment on some television Sit-Com.  Then we could laugh because comedy is created by contrasting extremes: Our extreme excesses and John’s extreme asceticism.

  But in the genealogy of salvation history, John the Baptist is an important figure.  He figures prominently in the Gospels, the writings of the Early Church. Some of the most prominent early Christian leaders had once been followers of John the Baptist, and they made their transition to follow Jesus; but they never forgot John and his role in setting the stage for Jesus Christ.  They never forgot John the Baptist as their friend and mentor.

  John the Baptist was an unbribed soul.  He could not be bought off.  He would not say pleasant things to please the crowd or do some fundraising.  He confronted the rich and the powerful with strong opinions and that’s what got him killed.  He told Herod what he thought about his divorce, so he got thrown in jail, and his head on a platter became the party favor for the dancing Salome.

  As much as we are not in the John the Baptist mode, let us endeavor in this Advent season to make peace with John the Baptist.  He is an icon, an image of the ascetic principle in life that we all need to learn in order to be true to God and to ourselves.

  The ascetic principle is this:  We have to give up harmful things and even good things, to take on better things for our lives and the life of our world.  That’s the meaning of repentance.

  John the Baptist was trained in the lonely place of the wilderness, where he listened for God’s voice and God’s will alone.  He did not a have a social context that demanded that he compromise his principles to please the crowd.

  So John the Baptist confronts us with this question:  What good things must I give up so that I might take on better excellence in my life and in the life of my family, my community and my world?

  You and I are unlike John the Baptist in that we are fully co-opted by the situations of family, job and social conditions in our lives.   Does it ever feel like you and I are perpetually dancing to please someone else in our lives, even to the point of compromising some important principles of excellence?  There just seems to be too many demands on our time and resources truly to bring a manifold excellence to everything in our busy lives.

  So what are you and I to do?  Jump out of our lives, and “get thee to a nunnery?”

  The monastery is no solution except for a very few who have the calling.  For you and me, we need to find the inner wilderness, the inner place of quietness.  During this Advent we need to take time to find that inner place of peace, tranquility and solitude.  It is a place underneath all of the emotions of the Christmas season.  It is a place underneath, all of the deep feelings that we have about people and friends whom we have lost and whom we miss at Christmastide in a special way.  It is a place, where we know that we please God and that God is pleased with us, so we don’t have to worry about whether everything was perfect or whether everyone was totally pleased with us at Christmas.

  John the Baptist invites us to that “living wilderness” of being alone and silent with God, so that we can have the spiritual fullness to embrace the fullness of our daily lives.

  Don’t make excuses about not having time.  Make time.  What about that daily commute?  Are we using it to pray for spouse, children, family parish, friends, our community, the poor and needy in this world?  Are we using it to pray for peace in our world and for social and economic justice in our world?  It is harder to be disappointed by the people for whom we are praying, because when we pray we cease to ask that they be adequate or omni-competent to our needs. In the solitude of our prayer and meditation wilderness, we find God to be most adequate and competent to our needs, so we need not demand that sort of perfection from anyone.

  Let us find, like John the Baptist, that place where we can give up this world, so that we can take up again our daily worlds with better spiritual preparation.

  Advent is a season of repentance.  It is when we give up what is bad and even what is good, so that we might take up what is even better, even the manifestation of the birth of Christ in our lives by the baptism of God’s Holy Spirit.  Amen. 

Getting Ready for an Important Guest

1 Advent  Cycle B      November 27, 2011

Is. 64:1-9     Psalm 80:1-7

1 Cor.1:1-9   Mark 13:24-37

  Do you ever ask you mom or dad,  "When is my birthday?"  And you are so excited about your birthday arriving that your mom puts an X on each day as you count down the days until your birthday.

  In the church we do a count down to Christmas because whose birthday is Christmas?  It’s the birthday of Jesus.

  Today is the First Sunday of Advent.  This is the first day of the Christian New Year.  So Happy New Year to you.

  And in Advent, we have a special way of counting down till Christmas.  We use the Advent Candles on the Advent Wreath.  You can make one of these for your home too.  It is a good way to count down the time till Christmas.

  There are five candles here.  And we light one new candle each week.  And on Christmas Eve we light, the big white candle in the middle for the birthday of Jesus.

  The season of Advent is a Season of practice.  It is when we get ready to welcome the most important guest in the world.

  When does your house usually get cleaned the best?  When you have some guests coming for dinner or for a visit, right?  When a guest is coming, your parents ask you to clean up your room real well, don’t they?

  In the Season of Advent, we are supposed to be getting our world ready for a visit from someone very important.  We are supposed to be getting our world ready for a visit from Christ.

  How do we get our world ready for the visit of Christ?

  We get ready by showing God how much we care for one another.  We get ready by showing God that we love one another, by helping the poor and the sick and the people who are sad and suffering.

  So we have four weeks to get ready for Christmas.  Let us do some special things in these four weeks to show God that we are ready for a visit from Christ.  Amen. 

Hope's Visualizations and Pain Management

1 Advent Cycle b      November 27, 2011

Is. 64:1-9     Psalm 80:1-7

1 Cor.1:1-9   Mark 13:24-37

Lectionary Link

  When does your house get really cleaned? Well, my house usually gets cleaned the best when we know that someone is coming for a visit, when someone is coming for dinner.

  Horror of horrors….we don’t want people to know the conditions that we tolerate on a daily basis.  And a drop in visitor exposes the scam that prevails regarding having the house in order.

  I think that every family needs an eccentric aunt or uncle who is a constant threat to drop in at anytime for a visit.  Just the threat of such a visit would help to keep the house perpetually clean and that would be cheaper than hiring a cleaning service.

  Imagine that the greatest guest of all, God, might be the surprise visitor who could drop in at anytime for a visit to our earthly home.  What sort of conditions would our surprise Visitor find in a visit to our earthly home?

  If that Visitor were to come now, what would be found?  A country and world in economic woes…A world with wars…A world with terrorists who believe the developed countries are an Empire that must be struck at by targeting innocent people…a world that has genocide, starvation and the pervasive presence of disease, a world of people protesting crooked governments and economic structures.  A world that could use all of its energy fighting natural disasters and human caused environmental disasters but fearfully over- invests in weaponry. 

  Do we really want our divine Visitor to make a sudden visit to our greatly disordered house?

  The salvation history contained in the biblical writings is a history of God’s people trying to make sense and purpose in a world that often experienced disorder.

  Natural disasters were so great and so difficult to explain that the ancient people often attributed them to God’s wrath.  That tradition continues today with certain preachers.  The problem is this: How can anyone be certain about whom the wrath is directed towards?  Some preachers are so sure that they know who the bad guys are.  The problem is that natural disasters are not accurate smart bombs; lots of children and innocent people get harmed in the “collateral” damage.  One does not see pin point accuracy towards the bad guys in natural disasters.  And we, as merely human, make our judgments about who is good and who is bad and sometimes we are very biased in our judgments.

   The Old Testament explanation of disaster and suffering was to posit that such disaster was an expression the wrath of God.  If God indeed is such a powerful God and one who is always interfering in the affairs of the world through such disasters, then the wrath of God is a logical interpretation of why bad things happen to us. 

  But it is a mistake to use events in nature as a sign of God’s wrathful power; It is better to acknowledge the significant freedom that is abroad in the created order.  It is a mistake to underestimate the significant freedom that humanity has to cause pain and to relieve pain.

  Scholars think that the church that wrote the last version of Mark’s Gospel was a church of believers who faced martyrdom in time of the Emperor Nero.  And so the Marcan church was in need of some “pain management.”

  I think that it would be safe to say that the Bible is a book full of “pain management,” since many of the people in Bible times had to deal with situations of incredible pain and suffering.  They needed a vision of a light at the end of their dark tunnel of pain.  They needed to believe that justice would triumph in the end.  They needed to know that their brave witness of faith was not offered in vain.

  In the Bible there is a type of literature that is called apocalyptic, or visualizations about the end of life as we know it.  The apocalyptic genre of literature was generated in suffering communities.  Its presence marks the visualizations of suffering community as they try to give their hope a specific narrative. 

  A child at a cancer treatment center is encouraged to visualize by drawing pictures of his fight with cancer.  And one can see that the imaginations of children create heroes to fight for them.  Armies and angels are imagined in the fight against the unseen but very real cancer.

  Adults too, are encouraged to “visualize” endings of their pain.  They too need to imagine angelic heroes fighting a fight against the pain of their lives.  We use creative visualization to provide a narrative for hope to help survive some difficult times.  Our visualized images are less significant than the truth of the hope that we have in such times of suffering.

  For the early Christians, the pain was real for certain people who faced persecution, but not all Christians faced persecution.  Since the persecution was unevenly spread, the fear of persecution must have been as bad as the persecution itself.

  How are people who are living with real threats to their lives and with the fear of threats to their lives….How indeed are these people supposed to live by faith and hope?

  The answer was given:  If one is going to fear, then fear one who is truly worthy to fear. Fear God and God’s sudden coming as the Son of Man.

  Can you see the strategy of the Gospel words?  If Christians were taught to fear God and the suddenness of the divine coming, then with the preparation of their hearts and minds they could cope with the suffering and the fear of suffering that was so much a part of the early Christian communities.

  So the Advent message for us today is this:  Be prepared.  Live in a state of alertness, because the divine guest could arrive at anytime.

  So what will the divine guest find on a sudden visit?  Will the Son of Man find us caring for one another?  Will the Divine Guest find us taking good care of our environment?  Will our future Judge find our earthly home in order?

  Just as we want our home to be ready and presentable to entertain a sudden drop in guest, so too we should live our lives as those who are ready for the Divine Guest to visit us.

  And the respect that we have for the Divine Guest should be so great, that we honor the divine presence more than we honor wealth or fame or fear in our lives.

  If God is our end, and a sure future guest, then we need not live in fear of being the potential or actual targets of the collateral damage that can happen to us in this life.

  Fear God and God’s possible visit and be prepared.  If we live in this state of readiness, we will find ourselves better suited to face the ambiguity of the events of our lives.

  The Gospels called people of old to a state a readiness in their dire straits.  The Gospel still calls us to a state of readiness to be ready for the coming of the Son of Man.

  Visualization was good for pain management then; it is good for both pain and pleasure management today.  And so the Gospel is this: Be prepared and always visualize God as coming as a surprise Guest.  Amen. 

This Too, Is My Body!

 Lectionary Link

Click for Audio >Sermon.11.20.2011

Last Sundy of  Pentecost: Christ the King Cycle A  proper 29 November 20, 2011

Ezek. 34:11-16, 20-24     Ps.100       

Eph. 1:15-23      Matt. 25:31-46

  Imagine a King who becomes aware of the lack of welfare and civility in his kingdom.  The nobility use their positions of proximity to the royal family to mistreat, ignore and neglect the poor peasants who work the land and provide the revenues for the wealthy.

  Imagine an enlightened king who is troubled by the conditions in his kingdom and so he decides to sneak out of the palace and disguise himself as a poor peasant, just to see how a peasant gets treated.

  And what he finds is that some people treat him well and some treat him with cruelty in his disguised role as a peasant.

  He returns to the palace and calls to the palace each person with whom he interacted as a peasant in disguise.  And he confronts some about their bad behavior.  And he says to one why did you shove that poor peasant to the ground when all he was doing was asking for directions?  I want you to know that I was that poor peasant whom you shoved to the ground.

  To another he said, why did you share your meager meal with that poor peasant who knocked on your door?  And you did it without even knowing that in fact you were feeding your king.

  This scenario is akin to the parable of Jesus that we have read today and in this parable we have a metaphor of a truly sacramental event.

  The church proclaims sacraments as ways to experience the presence of Christ.  But often in practice they have become religious rules so that the church can organize and administrate its membership for the benefit of the church.

  This parable of Jesus gives us a different metaphor for the experience of the real presence of God and the Real presence of Christ.

  Jesus presents God as one who confounds us with counter-logic.  God sees incredible suffering and inequity in this world so what does God do?  God says, “I am going to take a complete identity with those who are powerless and marginalized and those in need and then I am going to see how those with wealth and power and ability respond to my disguised presence within the needy.”  And we might have to admit our easy religious behaviors:  “But God, it’s much easier for me to experience Christ in the little wafer at the altar on Sunday.  After all Jesus did say, this is my body!”

  Well, apparently Jesus is also saying about the needy people in this world, “These are my bodies, my suffering bodies, please come and experience my presence with the suffering people of this world.”  And by the way, when we suffer, we too become the enhanced presence of Christ that begs to be experienced by someone who can provide us comfort and relief, and so know the presence of Christ in response to our suffering.  Christ is on both sides of suffering and relief.  Christ is present in the suffering one; Christ is present in the loving action of the one who responds to the one in need.

  This is the true dynamic of the sacramental life as proposed by Jesus of Nazareth.  And the reason we play church on Sunday with our sacraments, is so that we can get into the dynamics of the real sacramental life: Christ in one who suffers meeting Christ in the responder.

  This is how Jesus presented God’s agenda for our world.  And it is an agenda that is meant to inspire us to be the favorite way for God to intervene in this world, namely through the likes of you and me.  Now what kind of God would entrust us with such a responsibility?  The same God who inspired our baptismal covenant: Will you seek and serve Christ in all persons, loving your neighbor as yourself?  The Answer:  I will with God’s help.  Let me hear you say that with conviction: I will with God’s help!  Amen.  

Kleptocracies, Fear, Faith and Investment

22 Pentecost, Cycle A Proper 28,  November 13, 2011

Judges 4:1-7 Psalm 123
1 Thessalonians 4:13-18 Matthew 25:1-13

Lectionary Link

God be in our heads and in our understanding; God be in our eyes and in our looking; God be in my mouth and in my speaking; God be in our hearts and in our thinking; God be at our end and at our departing.  Amen.

  Each day we are given an update on what is now just reduced to three letters: OWS, or occupy Wall Street.  In the complexity of our postmodern world, we are not really sure about cause and effect of a general resentment growing amongst diverse populations of people around the world.  One can note what is called the Arab Spring in the Middle East.  There have been worldwide movements against governmental and economic elites sometimes called kleptocracies, or social orders established that results in the few to be able to steal from the many.  We’ve seen kleptocrats fall in Algeria, Egypt and Libya.  And now with the rising influence of lobbyists in our political process, it could be that the so-call developed Western World is now experiencing their own varieties of kleptocracy.  Or at least that is how lots of people are beginning to characterize the situation.

  Now why would I as a preacher and not an economist want to wade into this volatile topic at all?  Well there is certain biblical permission given to a preacher, even in the lessons for today.  The people of the Bible were not strangers to oppression.  Deborah the famous judge came to prominence in a time of oppression.  This hopelessness of economic oppression is expressed in the Psalm for today: “Have mercy upon us, O LORD, have mercy, for we have had more than enough of contempt.  Too much of the scorn of the indolent rich, and of the derision of the proud.”   O God, too many people have been losing for much too long; please deliver us.

  But then we arrive at the Gospel of the day, and this wisdom teacher Jesus who we know to use nature metaphors, fishing metaphors, and agricultural metaphors in his parables, also uses a sort of Wall Street metaphor of investment.  And his parable does not seem to be very favorable for the timid investor.  There is a phobia called Plutophobia, the unhealthy fear of wealth. (I think my wife and children believe that I’ve had this phobia for years).   A related fear is Chrometophobia or the fear of money.  And so the poor soul who took his one measly talent and buried it in ground ends up having his talent taken away from him and given to the adventurous and successful investor.  And he did so because of his fear.  But was his fear, a fear of money or the fear of his master?  One might say that he suffered from tyrannophobia, an unhealthy fear that  his master was a tyrant.

  Can we take from this parable that Jesus would be on the side of the hedge fund managers of Wall Street?  After all, they are successful investors.  When we read this parable with the predominance of the words of Jesus on behalf of the poor, it seems that there is another meaning in this investment parable.  Remember Jesus said it was hard for the rich to inherit the kingdom of heaven.  He also said that one could not serve God and Wealth.  In various places he encourages people to give away their possessions to those who need them.  He also taught us to build up treasures for ourselves in heaven and not on earth.

  So what are we to make of this parable?  Does the parable make transparent the cruel dynamic of life known as the principle of atrophy?  Use it or lose it?  Natural and spiritual gifts are distributed in various forms to everyone and each person has the choice to go the path of development or atrophy.  Each community has the choice to go the path of development or atrophy.  In parish communities one often hears about the 80/20 rule.  And what this means is that 80 percent of time, talent and treasure are given and performed by 20 percent of the people.  This means those who do not exercise their time, talent and treasure lose their portion of grace to minister. The ministry ends being done by those who are willing to fully invest their time, talent and treasure.  That is often the how the investment dynamics happens within a community.

  We might want to look for the source of motivation in the development of our spiritual gifts.  In the parable we are told that the man who hid his talent did so because he feared his master.  That might point us to the ambiguous use of the word “fear” in the Bible.  In short there is good fear and bad fear; there is a paralyzing phobia fear or forms of anxiety that inhibit positive actions.  When it is written in the Bible, “the fear of the Lord is the beginning of wisdom,” this kind of fear is a reverential awe based upon a deep respect of God.  In the development of our gifts, we need to convert our negative fears of life in order to take the risks needed to develop our gifts.  When religion promotes a fearful image of God that inhibits development then religion is misrepresenting God.  The opposite of fear is faith; faith is that attitude in living when we know that God is a loving investor in humanity.  If we can believe that God is a loving investor in us, we can with faith develop our gifts to their full capacity.

  I do not think this parable give carte blanche to those who use tyranny or laws to preside over kleptocracies to concentrate the majority of wealth into the hands of the few.  The gifts or talents are the heavenly treasures that we are given to develop so that we can bring things from the inner kingdom of love into our outer world.  If we are growing in love, joy, peace, faith, self-control and kindness, surely at the very minimum it means providing a fair access for everyone to life, liberty and the pursuit of happiness in the basic forms of happiness that includes food, clothing, shelter, safety, health care and human dignity.  The rising of resentment around our nation presents us with the further challenge of Americanizing capitalism to further fulfill our own basic American ideals; but beyond that we are to develop our spiritual gifts to Christianize our economic system to be expressive of love, faith and kindness.  If we perform the free market system as an amoral  survival-of-the-fittest system where only the strong are allowed to survive; this is not the Christianity of Jesus Christ.  A system that has misanthropic effects ultimately plants the seeds of its own demise.

  Let us in our worship and faith know God as a loving God who has invested in the likes of you and me and who asks us to invest in each other for our common good.  Let us use the signs of our current public discontent to be the opportunity for us to become more Christ-like in the development of all of the gifts that God has given to us and to the people of our world.  Amen.

Does Luck Favor the Prepared?

Lectionary Link

21 Pentecost, Cycle A proper 27,  November 6, 2011

Joshua 24:1-3a, 14-25  Psalm 78

1 Thessalonians 4:13-18 Matthew 25:1-13

  When we read the Bible it is important to know when and how to be literal.  If we are literal in the wrong way, we can come up with presenting biblical faith in some very unbelievable ways.

  In the Bible we can the find the writings of people of faith who were dealing with the great issues of life.  How do we express our faith when we are confronted with the great issues of life?

  The church members in Thessalonica in the time of the Apostle Paul were confronted with a faith dilemma.  They lived in a time when St. Paul had taught them that the Day of the Lord would soon occur.  But before this day occurred, some of the members of the Thessalonian church died and this troubled the surviving Christians.  What would happen to those who died before the Day of the Lord occurred?  Would they not experience the event of the Day of the Lord with those who still lived?   St. Paul wrote a letter to address the worries that the Thessalonians had about their faithful departed brothers and sisters.

  The issue of the death of our loved ones is always a poignant issue.   And it is hard not to think about their continued existence in some manner.

  As parents we often had to deal with questions about death posed by young children about a grandparent or a pet.  And what is the motive of our hearts when we try to comfort our children?  Our motive is driven by the desire to comfort our children, but what sort of language do we often produce?  Where’s grandma?  She’s now in heaven baking cookies.  Where grandpa?  Papa is playing golf with Peter in heaven.  And Rover, he’s retrieving balls thrown to him over and over again by St. John.

  And when we produce such language, where is the literal truth to be found?  How could we know about Grandma making cookies in heaven, or Papa playing golf with St. Peter, or Rover retrieving balls thrown by St. John?  We can’t know such things so where is the literal truth to be found?  The literal truth is to be found in the motive that we have to want to comfort our children; not in the statements that we produce.

  St. Paul wrote to the Thessalonians about the call of the archangel and the sound of the trumpet and the living and the dead being caught up together in the air to meet the Lord.

  But what is the literal truth of this writing of St. Paul?  Since a literal rapture did not occur in the time of Paul, it turns out that they just feared fear itself.  Is the literal truth found in the phrases of imagination or is the most literal truth of this writing Paul’s concern about his grieving friends?  I would assert to you that it is Paul’s desire to comfort his grieving friends.  With wisdom, we can discern what is truly literal about the Bible and in this case, it is Paul’s desire to comfort his grieving friends.

  With wisdom Jesus told parables about an issue for all people of faith.  Can we encounter God in our lives?  How does it happen?  Is it just a matter of good luck?  The literal meaning of the parables of Jesus was his effort to convince his listeners about the kingdom of God.

  One of the most important cultural events and rites of passage in any culture is a wedding.  Jesus told parables about weddings to give insights about the kingdom of heaven.  One can imagine that in his time people were most confronted by the oppressive kingdom of the Roman Emperor.  King David was just an ancient legend for the people of Palestine but who inspired imaginations about a future Messiah.

  Jesus taught the kingdom of heaven as an event of discovery which people could experience even while it seemed as though other kings controlled this world.

  He used the climactic event of the wedding to illustrate his point.  In a Middle Eastern wedding the party of the groom would go to the home of the bride to bring her back to his home.  One of the roles of the bridesmaids would be to form a gauntlet of light for the immediate procession into the home of the groom.  The five wise bridesmaids were prepared and had enough oil in their lamps to fulfill their duties.  The five foolish bridesmaids did not fulfill their duty because they did not have enough oil.  It does seem rather selfish that the five wise bridesmaids would not share their oil, but then it could be that if they had, the oil of all of the lamps may not have lasted through the grand entry of the bride and bridegroom.

  In sports, coaches often speak about luck favoring the prepared.  In any effort one needs to be prepared to take advantage of fortune and opportunity.  People who do not have the light of wisdom often cannot see the opportunity when it arises.

  There is a degree of serendipity in the special events of knowing the kingdom of heaven.  How does one prepare for serendipity in life?  How does one prepare for the good opportunities in the spiritual break through events in life?  It may have something to do with the famous saying by Thomas Edison about invention: "Invention is 98 percent perspiration and 2 percent inspiration."  One must be prepared and do the work to be in the condition to experience the inspired event. 

  The hundredth Archbishop of Canterbury, Archbishop Ramsey taught at our seminary and when asked how much he prayed each day, he replied, “I pray about two minutes” (and while he was waiting for our jaws to get off the floor) he said with a twinkle in his eyes, “but I spend two hours practicing.”  Prayer too, involves practice and preparation.

  Christians have often tried to divide events of grace and events of good works.  It is true that we cannot earn God grace and favor, but we can work and prepare ourselves as a way of being able to perceive the event of grace when it happens.

  It is true that all that we do in the work of faith does not always seem inspired.  We can get weary in our prayers, in our corporate worship and in our outreach efforts and we can forget about luck favoring the prepared.  The event of grace favors those who are prepared.

  Today, let us not grow weary in our preparation for the God-events in our lives.  The literal meaning of the parable of the five wise bridesmaids and the five foolish bridesmaids is that Jesus is concerned that we be prepared for the serendipity of our next God-event.  Amen. 

Are You a Recovering Hypocrite?

Lectionary Link

20 Pentecost, Cycle A  Proper 26, October 30, 2011

Micah 3:5-12           Ps. 43

1 Thessalonians 2:9-13,17-20 Matt. 23:1-12

  Anti-Semitism is a hatred or prejudice towards Jews because of their Jewish heritage.  The very notion of anti-Semitism did not crystalize until after the atrocities of the Nazis in Germany even though from the Crusades on through Christian European history there had been periods when the Jews suffered because of their ethnic identity.  Some later mistreatment is said to have been inspired by some of the portions of the Gospel that seem to present Jesus, as a Jew,  against the Jews especially the various Jewish religious party.

  We need to remember that Gospels were coming to their final forms as the Jesus Movement was separating from Judaism.  As followers of Jesus were being excommunicated from the synagogue, as families were divided by their religious party loyalties and as the Gentiles began to fill the ranks of the Jesus Movement, then one can imagine that the rhetoric got quite heated up.  As the Gospel writers interwove the sayings of Jesus with the situations in their own communities, the meanings within their later communities would be different from the settings for the original sayings of Jesus.

  If we understand the Hebrew Scriptures, we understand that some of the most scathing criticism of  God’s people came from other God’s people.  The prophets were brutal critics of their own people in terms of their relationship with God.  If we understand Jesus as a prophet, we understand that he was one who was a critic of the status quo in how he viewed the religious life in the Palestine of his time.

  Prophets make sweeping generalizations.  If we were to believe the words of Jesus that are in the Gospels, one might say that all Pharisees and Scribes and Sadducees were bad people.  When the Gospels are dislodged from specific contexts where specific people were being referred to, we are left with a generalization: All scribes, Pharisees and Sadducees were bad people.  But that would not be true even in the Gospels, since Nicodemus was a Pharisee and an honest seeker.  The father of John the Baptist was a priest and he is presented in a favorable light.

  We could further deconstruct a bias against the scribes and Pharisees by noting the words of Jesus to love our enemies and to love those who hate us.  Would that not also apply to scribes and Pharisees if they were the enemy?

  When we read the criticism against the scribes and Pharisees today, how can we read this and interweave it with themes of life that are operative for us in our lives today?

  I believe that the issue of reform and renewal are always issues in the life of a person, community or a nation.  The sources of reform come from within and from without and in many ways.  A person like Mahatma Gandhi from a different tradition than our own can inspire us and rebuke us to take new directions of authenticity in how we live our lives and how we treat people in our lives.  He inspired Dr. Martin Luther King,Jr.,  a Christian, in the path of non-violent resistance to injustice.  Prophets from within our own tradition can resurrect forgotten or neglected themes of justice within our own tradition.  Pastor Dietrich Bonhoeffer, a German Lutheran pastor, made the witness with his life in exposing Nazism as being non-Christ-like.

  The issue in the appointed Gospel for this day is the issue of authenticity and congruence between the appearance of being faithful and the practice of being faithful.  The critique that confronts each of us today is the challenge of authenticity:  Does the way I appear and present myself in public agree with how I act in my life?

  Halloween costumes are fun because we can appear to be someone different than we are.  Acting on the stage is the art of realistically trying to convince the theatre audience that one is someone else.  And in acting there is great reward for being really good at deception. In golf, one well knows that having the most expensive set of golf clubs and golf apparel does not make one a good golfer.

  The words of Jesus as they were recounted within the Matthean community reveal a community that was concerned about authenticity.  Does our behavior match the words that we speak?  In another place in the Gospel of Matthew, those who look the part of being religious but who don’t back their appearance up with authentic deeds are called hypocrites, or actors.

  And I’ve had people tell me that they don’t come to church because they find so many people in the church to be hypocritical.  And I can’t fully disagree with them, but I also like to distinguish between hypocrites and “recovering hypocrites.”  I consider myself the latter.   Why?  To preach the Gospel, is to preach a very high ideal; one that is quite hard to live up to in every aspect of our lives.  A recovering hypocrite knows that our message asks for more than we can live up to.  And this should make us humble in knowing that we always have more to achieve in authenticity.  A recovering hypocrite is one who knows that one is never good enough to judge another people as less than we are, since the future good that always beckons us never give us cause to judge.

  Jesus as a prophet was a critic of those who appeared to have achieved a final plateau from which they could judge others.  Jesus reminded them that what God revealed to Moses and to the prophets was nothing less than the perfection of God, and in that direction everyone has plenty of room grow.  And in keeping our eyes upon where we need to grow, we are less likely to spend our time worrying about where we think other people are lacking.

  The dynamic of faith in the Gospel is a dynamic towards authentic lives whereby the deeds of our lives are actions towards the ideals that are always elusive, since there is always a higher rung on the ladder of the perfection of love.  The elusiveness of the perfection love should always keeps us in the state of being “recovering hypocrites.”  Won’t you join a fellow “recovering hypocrite” today?  Amen.