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.

Great Law and Legalism

Click for Audio>Sermon: 10.23.2011

Lectionary Link

19 Pentecost, Cycle A Proper 25, October 23, 2011

Leviticus 19:1-2,15-18 Psalm 90:1-6, 13-17

1 Thessalonians 2:1-8 Matthew 22:34-46

   If I were to ask you for the comparative value of any certain laws in terms of their importance; what would you say?  All are created equal with certain unalienable rights, including Life, liberty and the pursuit of happiness?  Or that jaywalking is forbidden in a downtown areas?

  Which is more important?  The Bill of Rights or rules that govern dog owners and cleaning up after their dogs in the park?

  So there are some great principles of law and there are some very detailed contextual rules.  Those contextual rules are important but they cannot be given the same emphasis as the weightier principles of justice and human worth.

  Jesus and his disciples were known to flaunt in practice some of the detailed religious rules:  They ate with tax-collectors and sinners.  Jesus broke the rule of the Sabbath by healing on the Sabbath.  Jesus touched forbidden people, like lepers. Jesus did not follow the rules about segregation of men and women.   The disciples were not diligent about their hand-washing and other rules of ritual purification.

  The members of the various rival groups in Judaism had the practice of argumentation.  While the Gospels often present the interlocutors of Jesus as being antagonistic, in the original context, it was a very rabbinical thing to do to argue about matters of the law.

  When some noticed that Jesus and his disciples were perhaps a bit lax in following the minutiae of the religious law, they wanted to know from him, “Well, Jesus if you are dismissive about some of our religious practices which laws do you regard?  What is the greatest law for you?  After all, in the Torah there are 613 commandment rules; are all commandments of equal importance?”

  If there are 613 commandments, a person definitely needs a religious specialist to keep one informed about all of the details of keeping these 613 commandments.

  Jesus was more of a populist rabbi in that he saw many people who did not and could not take advantage of the religious specialists who were so keen on regulating the lives of the people in their community.  As a populist, he was more interested in presenting the great principles and then leaving to people the task of applying these principles in the detailed events of their lives.

  What was the greatest law?  Love God with all of one’s heart and soul and mind.  And the second greatest law: Love your neighbor as yourself.

  As a populist rabbi, Jesus was encouraging people to be practical about doing their own moral thinking?  How do I determine the validity of my behavior?  Am I loving God with all of my heart?  Am I loving my neighbor as myself?

  We, religious authorities, need to have jobs and so it is important that we make ourselves important to lay people by our theological specialization and by asserting a role of mediation between lay people and God.  Then a person like Jesus comes along and abbreviates the vast complex laws to but two principles, and so encourages people to do their own moral thinking in applying great principles to the actions of their lives.  Imagine people not needing my highly refined Jesuit casuistry regarding moral actions.

  For religious leaders, the order and administration of a community of people can become a foremost priority.  A subtle switch occurs; legalism becomes the expression of administrative control and what can be lost is what is good for each person, namely, loving God and loving one’s neighbor as oneself.

  By stating the great principles of the law, Jesus was also giving people the freedom to interpret and apply them in their lives without fear of being condemned because they could not always perform all the 613 commandments in the prescribed ways.  That sort of freedom is very threatening to religious leaders who are “hung up on the administration” of their truths.  Sadly, the truth of administration of religious behavior has often become the chief feature of organized religion.  In the ascendency of legalism, the great principles can get lost.  That is why I think it is important to go back to the summary of the law as viewed by Jesus.

  Jesus came to make God, the law and the messiah accessible to people.  When religious administration creates a barrier to God, the law and the messiah, then the good news of God for people is lost.  The Gospel for us today is that God has become accessible to us through Jesus Christ.  And Jesus as the Messiah invites us to the great principles of life.  “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.'  `You shall love your neighbor as yourself.'   Let the work of our lives be the constant effort to bring these two greatest of laws into the details of our lives.  Amen.

A Children's Sermon: God's Image Is On Us

Lectionary Link

23 Pentecost, Cycle a, Proper 24, October 16, 2011

Exodus 33:12-23  Psalm 99
1 Thessalonians 1:1-10  Matthew 22:15-22

  If I had all of the children sit on this side of the room and all of the parents sit on the other side of the room.  And then I have a stranger who did not know anyone here come into the room and look at you.  Do you think that this stranger could tell which children belonged to which parent?  And how could a stranger match you and your parents?  Because you look like your parents…you have their noses, their eyes, their hair color.  So you look like your parents.  You in some way are an image of your parents.  And so you belong together as a family.

  We’ve read a story today about some people who tried to trick Jesus about taxes.  Do you know what taxes are?  Taxes are the money that we pay to the government to pay for the army, the roads, the courts and all of the things that the government does for us.  It is a law that if we make money, we have to pay taxes.

  So some people came to Jesus and asked him if he paid taxes to the King, called the Caesar.  Jesus knew that they were trying to trick him into saying that people should not pay taxes and that would get him into trouble.

  What did Jesus do?  He taught them a lesson.  He asked them to show them a coin.  I’m going to show some of the coins that are just like the one Jesus asked for.  These coins are more than two thousand years old.  If you look carefully at these coins you can see that the head of the King called Caesar is stamped on these coins.  And these coins were used to pay taxes to the King.

  Jesus asked his questioners?  "Whose image is on this coin?"  And they said, “It’s the King’s image.”

  And Jesus said, “Then give the coins that belong to the King to him, but give to God the things that belong to God.”

  Now this was a very smart saying.  Do you know why?

  Jesus had read the book of Genesis about the creation of the world.  And in the book of Genesis it is written that men and women are created or made in the image of God.  So if men and women are made in the image of God, who do they belong to?  To God.

  Was Caesar the King a Man?  Who did he belong to?  To God, because he was made in God image.

  The most important lesson in life is to learn that we belong to God because God made us.  And how do we show that we appreciate God?  We worship God.  We praise God.  We thank God.  And obey God’s rules about how we should live.  And we are to love God and love our neighbors.  That is how we show that we belong to God and how we give the very best of our lives.

  Do we have to pay a tax to God, since we are like God’s coins?  Yes, we do pay a tax to God by loving God and loving our neighbors as our self.

  Jesus came to remind us that we are all children of God and so we need to learn to live as children of God.  Can you remember that?  Amen.

The Backside of God, the Emperor's Head and the Human Person as Icon

Lectionary Link

Click for audio>  Sermon 10.16.2011

23 Pentecost, Cycle A, Proper 24, October 16, 2011

Exodus 33:12-23  Psalm 99
1 Thessalonians 1:1-10  Matthew 22:15-22

  I am a person who probably lives in more constant personal irony than is good for anyone, but things just occur to me, as in our two lessons for today.  We have some rather strange anatomical juxtaposition:   The backside of God and the head of the Emperor.  How’s that for a sermon title:  The backside of God and the head of the Emperor?  And now you do wonder about my inclination to irony.

  The biblical representation of God is that God is a holy God.  God is such an entire other order of Being; how could we even know the existence of this other order of Being without some translation of this Holy Being into the categories of human experience?  No one has seen God at anytime; his Son has declared him.  No one can see God and live and so humanity is the proverbial moth headed towards the flame since we do not have the capacity for either the Heat or the Light of God.  Our God is an all-consuming Fire, Scriptures records.

  So how do we deal with such a holy and great God who is another order of Being incomprehensible to those who do not have the divine capacity?  How do we know that such a Being exists since if we declared God’s existence, why would anyone trust our limited knowledge of such a Being?  We are rescued from the problem of an unknowable God by the concession that there are energies and emanations from God that are perceptible to human experience and they are such enhanced perceptions that they are able to be for us an adequate proof of God’s existence.

  Moses was a great man because of his encounters with God.  He had several theophanies or encounters with God; God in the burning bush, God in the inscription of the laws on the stone tablets, and yet when it came for Moses to see God, he could not.  He was allowed to see only the energies of God; he was allowed to see the backside of God as he passed by.  Moses was like a moth that did not fly into the flame and get consumed.

  Certainly this theophany or encounter with the divine, bespeaks of what is called God’s glory.  And how is it that we human beings can be aware of God’s glory or the sublime evidence of the Divine?  We confess that there is enough of a likeness with divinity in human capacities to be able to know God who is way beyond human capacity.  If the heavens can bear or carry the glory of God, so too it is the belief in the biblical tradition that men and women can bear the glory of God.  Why do men and women bear the glory of God?  What is one of the most often used words since we have been using computers?  Icon.  In the book of Genesis, it is written that Adam or the first human being was made in the “image” of God.  The Greek word for “image” in the famous Greek translation of the Hebrew Scriptures is the Greek word from which we get the word “icon.”  Humanity was made to be like the “icon” of God.

  If human beings were coins, then God’s icon or image would be stamp upon us, because we belong to the one whose likeness we bear.  When a child looks like a parent, we can say that “child” belongs to the one whose image is seen in the child’s face.

   Now let us fast forward to the time of the Gospel of Matthew.  What did the writer or editors of the Gospel know?  They knew the Caesar during the ministry of Jesus?  Caesar Tiberius.  And he was the step-son of Caesar Augustus who had been elevated to the position of a god by the Roman senate.  And so what was one of the titles of Caesar Tiberius?  Tiberius was a divi filius, a son of a god.  What was the right of every Roman Emperor?  An Emperor would stamp his image or icon on the coinage as a sign of his economic power in his realm.  His image or icon on the coins was also his right to collect taxes in his empire.  What did the Gospel writers believe about Jesus Christ?  They believed that he was more than divi filius  or son of a god; they believe he was Son of God, Dei filius,  Son of the Lord God, the God of Moses. And being the Son of the God of Hebrew monotheism, he was special indeed.

  I am trying to coax you into the irony of the numismatic encounter between Jesus and the Pharisees and Herodians who were trying to stir up trouble about paying taxes to the Emperor.

  Jesus who is the exact image or icon of God as God’s Son makes a comment about the image or the icon of the Emperor Tiberius on the Roman coinage in Palestine.  And this same Caesar is one who was call divi filius or son of a god.

  Jesus said that Caesar could have all of those coins on which his image was stamped.  But let God have everyone  on whom the image of God is stamped.  And who is that?   That is all men and women, including the emperor.

  Let the emperor keep his coins but let him honor the profound image of God that is stamped upon even the emperor by virtue of his being made in the image of God.

  Do you now see all of the symbolic irony of this Gospel text?

  But there is a further faith assumption in this text?  If the Emperor really is made in God’s image and belongs to God, then the coins and all of the Emperor’s possessions also belong to God.

  There is a message of faith and stewardship for each of us in this Gospel.  We can live our lives as strutting Caesars on the stages of our little empires.  We mark the image or icons of our lives on things in our lives with possessive words like my and mine.  These clothes are mine.  This talent is mine.  This house is mine.  This church is mine.  This money is mine.  This fame and notoriety is mine.  This car is mine.  This is my time. This is my right.  This is my privacy.  This is mine…mine…mine…mine.

    We stamp our image on what we think that we possess and we create the “mine field” of our lives.  Mine…mine…mine…mine….don’t step on my mine. 

  And Jesus reminds us about our image and about derivative iconography.  “Okay, render unto you the things that are yours….but render unto God the things that are God's.”

  And there’s the catch.  Whose icon do you and I carry in our lives?  If you and I bear God’s image, we belong to God and so in a derivative sense, we are fooling ourselves every time we say “mine.” 

  Faith in Christ who is the Divine Image of God for humanity means that we learn to transform the attitude of “mine” into the attitude of “yours.”  It’s all yours, God.  And when we transform the attitude of it’s all mine, into it’s all yours, God; we will hear God say to us, “My children, it all belongs to us, because I have shared it all with you and with everyone.  Now go forth and enjoy and share what belongs to us."  

  The Gospel today invites us to get our derivative “iconography” in order so that we can be converted to know that all things belong to God and then we can know God’s conversion to us to hear God say, “It all belongs to us, now go enjoy and share.”  Amen.