Old Mystic, December 13, 2009
Third Sunday in Advent
Luke 3:7-18
Summary
The harsh words of John the Baptist continue to be a challenge to change what is wrong in our lives, in society, and in the world. Yet, they do not eclipse—on the contrary, they enhance it—the joy of the expectation of a glorious future in Jesus Christ which requires a commitment but fills us with hope.
Sermon
Preaching fire and brimstone has never been popular though it has been used through the ages with—depending on the view—good results: people have often repented and changed their ways, at least in a manner expected for their age, considering what was wrong in that particular age. On the other hand, such preaching has often prompted rejection. Needless to say, in our own age, where complacency and accommodation to the ways of society and culture continue to be on the rise, most of us are not very fond of messages with harsh words; we want the soothing and healing power of the good news.
John the Baptist—or the Baptizer—was a preacher who came down very hard on his audience. Who would stand today the indictment raised in his message when he said, “You brood of vipers! Who warned you to flee from the wrath to come?” Our passage today begins with such a condemnation and ends with strong words of warning, “His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.” Yet, people were coming to John because he was preaching a message of opportunity; he was calling people to change, to repent and to start afresh. And at the heart of his message was the proclamation of the hope of the One who was greater than he, the Messiah, who was coming to the world and had fueled in his contemporaries the expectation of a new era.
We, the people of the 21st century and, for the case, many throughout the ages, reject messages wrapped in harsh words. We don’t want to hear words of judgment; we much prefer the sound of messages of grace, forgiveness, and love. Our God is a loving God, a God of redemption; a God of opportunities and I don’t believe that is absent from the Baptizer’s preaching. John’s message, however, was an attention caller. He was addressing a generation of people suffering under a domination system that had become subdued and complacent, and had conformed to such a system. He accused many of those coming to him of claiming their roots as children of Abraham as their source of righteousness; he called everyone to change and go back to some very basic moral principles that would allow them to live in community. In this sense, many of us cannot see the kind of radical change that is necessary. Our broken world needs a little more than someone having “two coats” giving one to that one who has none. The ethics of God’s kingdom require more drastic changes to make life in peace and justice possible for all of God’s Children. Yet, the power of John’s message, in its simplicity, advanced the promise of revolutionary change in Jesus Christ.
If John has captured our attention, if he has even scared some of us, or if anyone has felt threatened by those words, please relax because the heart of John’s message is a message of hope. Let’s not overlook, of course, the fact that repentance, which means change, is necessary. Let us be summoned by the prophetic power of the words of John the Baptizer that remind us that complacency and entitlement are traps that prevent us from living a life of peace, righteousness, and joy in Jesus Christ. Let us dwell on the hope that John brought to his contemporaries as he was “preparing the way;” the message of the Messiah coming to redeem humankind.
The passage does not explicitly speak of joy, yet, we can sense the joy of the people who were being baptized. They “were filled with expectation.” Hope was in the air because even with his harsh exhortations, John was bringing good news to the people and good news always brings joy. Today, I want to highlight two major themes related to the joy that I find implicit in this message. First, those who could found joy in John’s message had made a commitment. Not doing so, for them, would have meant to be on the way to doom. They clearly heard the message that was calling them to repent—to change, that is. And they came to be baptized and to participate of a ritual that has become a Christian ordinance and symbolizes precisely that: change; change that implies a new relationship with God in Jesus Christ and new relationships with neighbors, the community, and the rest of the world.
In our 21st century we don’t feel enticed by statements of impending judgment. We have—perhaps victims of our own complacency—brushed aside those threats and come to rely more on the good news that Jesus brings without considering its demands. We sometimes believe that many have left the church because they were not ready to bear that load. Or is it perhaps that many don’t find the church today relevant because its failure to inspire people to make a commitment to live in a relationship with the living God?
John’s work of preparation of the way was a call to commitment because he was anticipating the coming of the One who “will baptize with the Holy Spirit and fire.” God has come in Christ to live so close to us as indwelling in our lives through the Holy Spirit! We are not sure how much John’s audience understood about God coming to live in them and with them. Yet, they were ready to make a commitment.
In second place, Joy was in the air because when they made a commitment to change and understood the promise of God brought by the Baptizer, the people were filled with expectation. To look around at what was going on in those days of a system of domination under the rule of the Roman Empire was not very encouraging. Yet they had hope and they believed that change was possible because they were willing to change. In expectation, they were looking forward to the future. They had been doing so since ancient times, hearing from the prophets that a king would rise. It was the expectation of new life, or right relationships, of peace, and joy. And now God’s supreme revelation was near and that was—and is—our Lord Jesus Christ.
The season of Advent renews our expectations—and our joy. Change is still necessary and the pressing needs of people around us, and ourselves, are so demanding. But the message is like old wine—the older, the better it tastes. In spite of all that is wrong, we can maintain our expectations high because God is with us. Jesus came to show us the way of compassion, of wisdom, and of a life in the Spirit. If we are committed to change, we will learn the ways of compassion and wisdom, and we will enjoy God’s ineffable presence in the Spirit.
John was a great preacher for his time and for that reason he had many followers and became very popular. In fact, many New Testament scholars believe that even Jesus himself was one of John’s followers. His appeal, notwithstanding his words of fire and brimstone, is a powerful appeal to walking a life with God and entering into God’s joy. He called for a life commitment and expectation in God, with God, and for God in Jesus Christ.
The Way of Peace
Old Mystic, December 6, 2009
Second Sunday in Advent
Luke 1:68-79
Summary
The hope of Advent has been illuminated through the ages by John the Baptist’s message of repentance—which means change—and the call to follow a new path. It is the way of Jesus the Christ, the way of peace.
Sermon
Our story today describes the joyous moment of the birth of a child. It was a long expected child, a boy who was named John. He was a miracle son. His mother had been barren and her conception came as a pleasant surprise, and the annunciation came along with a powerful revelation from God. This child was going to be a prophet that will call people to return to God and that would show them the way. He was the voice in the desert who came to prepare the way; the path that is Jesus Christ.
According to text in Luke, Gabriel, the angel that revealed God’s purposes to Zechariah, John’s father, who was a priest at the temple, punished him to become mute until the child was born. Was it really a punishment, or was it perhaps a forced silence to stand in awe, in contemplation, and in reflection on the amazing experience of the holy he had just had? What we know, as we look into the text, is that when John was born Zechariah’s tongue was freed and spoke this beautiful prophetic song in exultation. “Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. He has raised up a mighty savior for us.” Of course, he was not speaking of his son John. He was anticipating the way that John was going to illuminate for the people, the way of one who was greater than he—Jesus, the long awaited Messiah.
Zechariah’s song delivers a message that was new and old. It spoke about deliverance, salvation, and protection. It reminded his contemporaries about God’s promises and the covenant that God had made with his people. At the same time, it made the promise universal. He said, “By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Zechariah’s son John was going to be the messenger of the way, a new way, the way of God, the way of Jesus; the way of peace.
There are two aspects of the way in Zechariah’s message that I would like to highlight. First, it is the way of repentance. Unfortunately, the common translation of the original word for repentance is mostly understood just as turning away from our sins; confessing our wrongdoing and receiving forgiveness from God. Not that I am going to take anything away from that understanding—after all, that is what the passage says. Yet, John preached about repentance and repentance means change.
Change is a loaded word that elicits many kinds of responses. In a sense, most of us, as human beings, may find ourselves resisting change because we love to be in the comfort zone of our daily routines without altering what is familiar to us. Very often, we relate change to the shifting of structures and patterns as to how our complex 21st lives are organized. We may even go with the current flow and say the common phrase that change happens. And indeed, change does happen and is in fact a constant. And we can barely adjust to that reality!
But change can go deeper. The way of change that John pointed to—the way of the Messiah—had political, economic, social, and spiritual dimensions. It is a change of heart in the individual which transcends and permeates the fullness of life for peoples, nations, and the whole world. Sin has to do with broken relationships, beginning with our estrangement from God, and from there it can grow to heights that very often amount to incredible evil things. In the biblical language of John and Jesus, as well as in the language of the prophets who were eagerly expecting the age of the Messiah, the change that repentance promotes is encompassing and systemic.
John was preparing the way. He was warning his contemporaries that the imminent coming of the Messiah meant that change—overwhelming change—was going to happen and, I should add, is still in the making. For that reason Advent comes again and again to remind us about it. Are people suffering in the world and even in our midst? Aren’t we still dealing with injustice, and hunger, and abject poverty, and oppression, and infirmity, and alienation, and despair? Change is being with us and will be around for a long time because a lot still needs to happen.
But there is a crucial question about change—the type of change that the Messiah brings. Can we change ourselves or is it Jesus the only one who can change us? Well, let us put the ball on Jesus’ court! Yet, the change that John was preaching about is in part change that we can effect because it is change in a relationship. We can choose to be in a close, beautiful, and experiential relationship with the Living God. It is that relation that we can seek and that is powerfully transformational.
The way of change, secondly, is also a way of peace. Peace is the transformation that is also the end of God’s promise, of God’s covenant, and the hope of Advent and Christmas. Our human understanding of peace is quite limited and yet, whatever we can grasp seems to be unachievable. The way of violence continues to be predominant in the world; we solve our conflicts with weapons—either to destroy our opponents or to deter each other to avoid the possible annihilation of the whole world. Peace, however, in the profound sense of shalom, God’s shalom, points to a sublime and ineffable status of existence. Words cannot describe it. It is a state of perfect and harmonious relationships; of tranquility, of joy, and of happiness. It is the triumph of love and life in its fullness as it has always been God’s intention since creation.
Peace it is not here yet in its fullness but there are signs among us. I like the comparison of our hope of a life of wholeness with the joy of a newborn child. Every child that I have seen born to our family has brought to us so much joy. It is in those great moments in life when we have a sense of God’s wholeness. And so it happened with Zechariah. He experienced that sense of hope, the hope of wholeness and God’s peace (shalom) in the birth of his son John. It had to do with the miracle of life and yet it also meant that the Prophet of the Most High was being born barely preceding the birth of the Son of God and with the task of showing us the way of peace.
Advent reminds once again that change is in the making and it is change for peace. The birth of Christ continues to be the good news of the season. And the challenge is the same: we are always invited to embrace the Savior who wants to embrace us. We are always called to a relationship; a relationship that is illuminating, empowering, and transforming.
Second Sunday in Advent
Luke 1:68-79
Summary
The hope of Advent has been illuminated through the ages by John the Baptist’s message of repentance—which means change—and the call to follow a new path. It is the way of Jesus the Christ, the way of peace.
Sermon
Our story today describes the joyous moment of the birth of a child. It was a long expected child, a boy who was named John. He was a miracle son. His mother had been barren and her conception came as a pleasant surprise, and the annunciation came along with a powerful revelation from God. This child was going to be a prophet that will call people to return to God and that would show them the way. He was the voice in the desert who came to prepare the way; the path that is Jesus Christ.
According to text in Luke, Gabriel, the angel that revealed God’s purposes to Zechariah, John’s father, who was a priest at the temple, punished him to become mute until the child was born. Was it really a punishment, or was it perhaps a forced silence to stand in awe, in contemplation, and in reflection on the amazing experience of the holy he had just had? What we know, as we look into the text, is that when John was born Zechariah’s tongue was freed and spoke this beautiful prophetic song in exultation. “Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. He has raised up a mighty savior for us.” Of course, he was not speaking of his son John. He was anticipating the way that John was going to illuminate for the people, the way of one who was greater than he—Jesus, the long awaited Messiah.
Zechariah’s song delivers a message that was new and old. It spoke about deliverance, salvation, and protection. It reminded his contemporaries about God’s promises and the covenant that God had made with his people. At the same time, it made the promise universal. He said, “By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Zechariah’s son John was going to be the messenger of the way, a new way, the way of God, the way of Jesus; the way of peace.
There are two aspects of the way in Zechariah’s message that I would like to highlight. First, it is the way of repentance. Unfortunately, the common translation of the original word for repentance is mostly understood just as turning away from our sins; confessing our wrongdoing and receiving forgiveness from God. Not that I am going to take anything away from that understanding—after all, that is what the passage says. Yet, John preached about repentance and repentance means change.
Change is a loaded word that elicits many kinds of responses. In a sense, most of us, as human beings, may find ourselves resisting change because we love to be in the comfort zone of our daily routines without altering what is familiar to us. Very often, we relate change to the shifting of structures and patterns as to how our complex 21st lives are organized. We may even go with the current flow and say the common phrase that change happens. And indeed, change does happen and is in fact a constant. And we can barely adjust to that reality!
But change can go deeper. The way of change that John pointed to—the way of the Messiah—had political, economic, social, and spiritual dimensions. It is a change of heart in the individual which transcends and permeates the fullness of life for peoples, nations, and the whole world. Sin has to do with broken relationships, beginning with our estrangement from God, and from there it can grow to heights that very often amount to incredible evil things. In the biblical language of John and Jesus, as well as in the language of the prophets who were eagerly expecting the age of the Messiah, the change that repentance promotes is encompassing and systemic.
John was preparing the way. He was warning his contemporaries that the imminent coming of the Messiah meant that change—overwhelming change—was going to happen and, I should add, is still in the making. For that reason Advent comes again and again to remind us about it. Are people suffering in the world and even in our midst? Aren’t we still dealing with injustice, and hunger, and abject poverty, and oppression, and infirmity, and alienation, and despair? Change is being with us and will be around for a long time because a lot still needs to happen.
But there is a crucial question about change—the type of change that the Messiah brings. Can we change ourselves or is it Jesus the only one who can change us? Well, let us put the ball on Jesus’ court! Yet, the change that John was preaching about is in part change that we can effect because it is change in a relationship. We can choose to be in a close, beautiful, and experiential relationship with the Living God. It is that relation that we can seek and that is powerfully transformational.
The way of change, secondly, is also a way of peace. Peace is the transformation that is also the end of God’s promise, of God’s covenant, and the hope of Advent and Christmas. Our human understanding of peace is quite limited and yet, whatever we can grasp seems to be unachievable. The way of violence continues to be predominant in the world; we solve our conflicts with weapons—either to destroy our opponents or to deter each other to avoid the possible annihilation of the whole world. Peace, however, in the profound sense of shalom, God’s shalom, points to a sublime and ineffable status of existence. Words cannot describe it. It is a state of perfect and harmonious relationships; of tranquility, of joy, and of happiness. It is the triumph of love and life in its fullness as it has always been God’s intention since creation.
Peace it is not here yet in its fullness but there are signs among us. I like the comparison of our hope of a life of wholeness with the joy of a newborn child. Every child that I have seen born to our family has brought to us so much joy. It is in those great moments in life when we have a sense of God’s wholeness. And so it happened with Zechariah. He experienced that sense of hope, the hope of wholeness and God’s peace (shalom) in the birth of his son John. It had to do with the miracle of life and yet it also meant that the Prophet of the Most High was being born barely preceding the birth of the Son of God and with the task of showing us the way of peace.
Advent reminds once again that change is in the making and it is change for peace. The birth of Christ continues to be the good news of the season. And the challenge is the same: we are always invited to embrace the Savior who wants to embrace us. We are always called to a relationship; a relationship that is illuminating, empowering, and transforming.
Our Ongoing Hope
Old Mystic, November 29, 2009
First Sunday in Advent
Jeremiah 33:14-16
Summary
The season of Advent always renews our hope in God’s gracious promise of deliverance in the face of uncertainty, fear, and despair. Such a hope is founded on Jesus Christ, the liberator, God establishing a new relationship with us of justice and righteousness.
Sermon
We begin the season of Advent focusing on hope and, aided by our lectionary reading, we can see a glimpse of hope in the words of the prophet Jeremiah in the midst of many warnings about the inevitable doom pending upon the people of Israel. Jerusalem had been under siege for quite some time and, in spite of some signs of potential help from Egypt, the fall under the armies of Nebuchadnezzar was certainly going to take place. Jeremiah himself, often overtaken by grief, had announced that Israel’s failure to be faithful to God had brought them into such a predicament. He had prophesied to them but their ears were deaf and, for his zeal, the prophet had been imprisoned.
But hope shines powerfully in the words of Jeremiah, “The days are surely coming, says the Lord, when I will fulfill the promise I made.” The prophet knew that destruction, devastation, and death were going to befall Jerusalem. Yet, he trusted God and also knew that there was a future. And the image of that future, in the hope of a descendant of David, was significant. The days of the glorious kingdom of David and his son Solomon were long gone; many failed leader-kings had driven the nation away from God. Still, he could dwell in the hope of a “new branch” from the house of David, a king that “shall execute justice and righteousness.”
Indeed, Israel went into exile in Babylon for sixty years and, after their return, there was not such a thing as a ruler of the house of David who reigned with justice and righteousness, not at least as David had been. How far did Jeremiah’s expectations go? We do not know for sure. What we know is that his hope is enlarged by the Messianic interpretation that has been brought to bear upon this passage. God is a gracious God that came into the world through his son Jesus Christ to bring the hope of a new relationship; a relationship of justice and righteousness. This was Jeremiah’s hope, it is the hope of the present, and the hope of the future; our ongoing hope.
Hope is always focused on an expectation; something good, peaceful, joyful, and beautiful lies ahead. But it also implies waiting, not a kind of passive lingering but an active endeavoring to embrace the long expected hope. And Advent returns again and again—as long as we are hopeful—to remind us that our ongoing hope is in Jesus Christ. The remembrance of his birth renews our hope, enhances our expectation, and encourages us to do what the Prophet Jeremiah promoted throughout his life: to “plant and to build.”
Jesus came to bring—and it is an ongoing process—justice and righteousness, just as Jeremiah preached about the future king of the Davidic line. In the context of our 21st century, it is about a new relationship. In the Old Testament, the word justice stands for “judging with equity.” It means dealing fairly with everyone and giving everyone what is due. Jesus’ coming into this world signaled the beginning of his kingdom. He began his ministry announcing that that kingdom was near and, indeed is near, and it is here. It has already begun. Jesus inaugurated a new system of justice! What does that mean today? It would be long to list again all the maladies that surround us and how many of the atrocities that plague our century—and have been consistent throughout human history—are pervasive and signs of the many ways in which injustice still prevails. But the kingdom that Jesus inaugurated has set a new course, a course through which things will be transformed.
We have hope in Jesus Christ. The movement is on and, if we follow Jeremiah’s advice, we are in the time of “planting and building.” There is a journey illuminated by the hope of Advent. Jeremiah had said to the people in exile, “Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” We are challenged in the name of the Lord of Advent to seek the welfare of all those around us. It is by seeking justice for all—sounds familiar?—that we will find justice. And that is a journey of hope—our ongoing hope.
The promised branch of David was also to be a ruler who would “execute” righteousness. The expression seems to indicate the implementation of some rules of conduct since our understanding—misled for generations—has primarily been legalistic. We often see a righteous person as “morally right;” as someone who does what is ethically correct from a personal stance and for the sake of being right. The promise of Davidic king in Jeremiah’s message was speaking of a future person/ruler who was coming to ‘fulfill the demands of a relationship.” And God is serious about God’s relationship with humankind! For that reason one of the names given to the Messiah is Emmanuel, that is, God is with us.
Can we see this perspective, we 21st century onlookers? We can only be righteous in relationship with others and this is what virtue is all about—at least in this sermon! Righteousness is about loving, embracing, caring for, supporting, and surrendering to our neighbor! It also means fulfilling the demands of our relationship to the widow, the orphan, and the stranger—to use the Hebrew Bible language. Jesus came to set things right between us and God and between brothers and sisters.
Paul puts it beautifully in the language of reconciliation. “if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.” When we are conscious about the complexities of human relationships, both interpersonal and corporate, the more we realize the importance of the Advent of the Messiah, our Lord Jesus Christ.
In spite of our claims of freedom and equality, we are still in bondage in so many ways and many in the world and even in our nation find themselves oppressed both by the system and their personal circumstances—is there any difference between these two? Advent once again brings the hope of a reality to be embraced, believed, and shared. Christ has come to have a relationship with us and he is in the process of setting us free; free to build a new world with different sets of relationships in a framework of justice; free to fulfill the calling of right relationships with God and with our neighbor.
First Sunday in Advent
Jeremiah 33:14-16
Summary
The season of Advent always renews our hope in God’s gracious promise of deliverance in the face of uncertainty, fear, and despair. Such a hope is founded on Jesus Christ, the liberator, God establishing a new relationship with us of justice and righteousness.
Sermon
We begin the season of Advent focusing on hope and, aided by our lectionary reading, we can see a glimpse of hope in the words of the prophet Jeremiah in the midst of many warnings about the inevitable doom pending upon the people of Israel. Jerusalem had been under siege for quite some time and, in spite of some signs of potential help from Egypt, the fall under the armies of Nebuchadnezzar was certainly going to take place. Jeremiah himself, often overtaken by grief, had announced that Israel’s failure to be faithful to God had brought them into such a predicament. He had prophesied to them but their ears were deaf and, for his zeal, the prophet had been imprisoned.
But hope shines powerfully in the words of Jeremiah, “The days are surely coming, says the Lord, when I will fulfill the promise I made.” The prophet knew that destruction, devastation, and death were going to befall Jerusalem. Yet, he trusted God and also knew that there was a future. And the image of that future, in the hope of a descendant of David, was significant. The days of the glorious kingdom of David and his son Solomon were long gone; many failed leader-kings had driven the nation away from God. Still, he could dwell in the hope of a “new branch” from the house of David, a king that “shall execute justice and righteousness.”
Indeed, Israel went into exile in Babylon for sixty years and, after their return, there was not such a thing as a ruler of the house of David who reigned with justice and righteousness, not at least as David had been. How far did Jeremiah’s expectations go? We do not know for sure. What we know is that his hope is enlarged by the Messianic interpretation that has been brought to bear upon this passage. God is a gracious God that came into the world through his son Jesus Christ to bring the hope of a new relationship; a relationship of justice and righteousness. This was Jeremiah’s hope, it is the hope of the present, and the hope of the future; our ongoing hope.
Hope is always focused on an expectation; something good, peaceful, joyful, and beautiful lies ahead. But it also implies waiting, not a kind of passive lingering but an active endeavoring to embrace the long expected hope. And Advent returns again and again—as long as we are hopeful—to remind us that our ongoing hope is in Jesus Christ. The remembrance of his birth renews our hope, enhances our expectation, and encourages us to do what the Prophet Jeremiah promoted throughout his life: to “plant and to build.”
Jesus came to bring—and it is an ongoing process—justice and righteousness, just as Jeremiah preached about the future king of the Davidic line. In the context of our 21st century, it is about a new relationship. In the Old Testament, the word justice stands for “judging with equity.” It means dealing fairly with everyone and giving everyone what is due. Jesus’ coming into this world signaled the beginning of his kingdom. He began his ministry announcing that that kingdom was near and, indeed is near, and it is here. It has already begun. Jesus inaugurated a new system of justice! What does that mean today? It would be long to list again all the maladies that surround us and how many of the atrocities that plague our century—and have been consistent throughout human history—are pervasive and signs of the many ways in which injustice still prevails. But the kingdom that Jesus inaugurated has set a new course, a course through which things will be transformed.
We have hope in Jesus Christ. The movement is on and, if we follow Jeremiah’s advice, we are in the time of “planting and building.” There is a journey illuminated by the hope of Advent. Jeremiah had said to the people in exile, “Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” We are challenged in the name of the Lord of Advent to seek the welfare of all those around us. It is by seeking justice for all—sounds familiar?—that we will find justice. And that is a journey of hope—our ongoing hope.
The promised branch of David was also to be a ruler who would “execute” righteousness. The expression seems to indicate the implementation of some rules of conduct since our understanding—misled for generations—has primarily been legalistic. We often see a righteous person as “morally right;” as someone who does what is ethically correct from a personal stance and for the sake of being right. The promise of Davidic king in Jeremiah’s message was speaking of a future person/ruler who was coming to ‘fulfill the demands of a relationship.” And God is serious about God’s relationship with humankind! For that reason one of the names given to the Messiah is Emmanuel, that is, God is with us.
Can we see this perspective, we 21st century onlookers? We can only be righteous in relationship with others and this is what virtue is all about—at least in this sermon! Righteousness is about loving, embracing, caring for, supporting, and surrendering to our neighbor! It also means fulfilling the demands of our relationship to the widow, the orphan, and the stranger—to use the Hebrew Bible language. Jesus came to set things right between us and God and between brothers and sisters.
Paul puts it beautifully in the language of reconciliation. “if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.” When we are conscious about the complexities of human relationships, both interpersonal and corporate, the more we realize the importance of the Advent of the Messiah, our Lord Jesus Christ.
In spite of our claims of freedom and equality, we are still in bondage in so many ways and many in the world and even in our nation find themselves oppressed both by the system and their personal circumstances—is there any difference between these two? Advent once again brings the hope of a reality to be embraced, believed, and shared. Christ has come to have a relationship with us and he is in the process of setting us free; free to build a new world with different sets of relationships in a framework of justice; free to fulfill the calling of right relationships with God and with our neighbor.
I Am in the Midst
Old Mystic, November 22, 2009
Thanksgiving Sunday
Joel 2:21-27
Summary
The season of Thanksgiving is a time of celebration and of recognition of God’s presence in our midst. We constantly live in a tension between suffering and blessing and God’s promise of redemption is God’s very presence in us and with us and the opportunity to experience him in all circumstances.
Sermon
Our passage today is a passage of hope. It is a promise that can be located in the future; it speaks about the blessings that follow the “day of divine judgment,” blessings that according to the prophet come as a vindication because God’s people have returned to God in faith and repentance. But it is also the experience of the people of Israel after undergoing a devastating plague of locusts and the experience of all those who walk and want to walk with the Living God in the tension between blessing and suffering.
The blessings are described in beautiful poetry by Joel, in significant portrayals of the realities of his audience.
Do not fear, you animals of the field,
For the pastures of the wilderness are green;
The tree bears its fruit,
The fig tree and vine give their full yield.
O children of Zion, be gladAnd rejoice in the Lord your God;
For he has given the early rain for your vindication,
He has poured down for you abundant rain,
The early and the later rain, as before.
Joel speaks to an audience that when deprived of the “green pastures,” the trees bearing fruit, and the vats full of oil and wine, would find life impossible, unsustainable, and even meaningless. We can’t perhaps help but compare their plight with ours in this time of “economic downturn.” A metaphor of a “plague of locusts” could very well be applied to life as it is experienced by many living in the world today, not just in the United States—if the current crisis has affected us, can you imagine what people may be going through in the impoverished third world?
The so called economic downturn can—and in fact it is—kind of “inconvenient” for most of us. Some might have taken pay cuts; others may not be able to change their cars, or take a cruise to the Caribbean, or buy a new and more comfortable home. Yet, we do not have to go very far to realize that the “locusts” may have hit us hard as a nation. Many auto workers have been laid off as we witness the shrinking and bankruptcy of GM; the unemployment rate is nearing to being the highest since the Great Depression and, as a consequence, people can not afford to pay their mortgage, are facing potential foreclosures, and have lost life savings and benefits, including retirement and health care insurance. It can certainly feel like a plague for many!
The eternal appeal, however, whether in good times or when the pastures are not so green and the trees do not bear fruit, is that God is always there. “You shall know that I am in the midst of Israel, and that I, the Lord, am your God and there is no other.” The passage bears the festive tone of people rejoicing because they have been blessed but at the same time it is in tension with the intense suffering they had gone through. God was in their midst during the plague of locusts as it is now that they have been delivered. Whatever the situation, we can come to God in worship and with thanksgiving because He is in our midst.
A call to be thankful is a permanent call when we acknowledge that God is in our midst, the both transcendent and immanent God. This message does not attempt to make theological statements about God in spite of my use of words commonly used to describe God’s nature. What I am trying to convey is the conviction that the God creator of heavens and earth, the One who is totally beyond our realm of existence, A God who is “completely other,” mighty and incomprehensible, is also very close to us; to our hearts, our lives, and even our bodies.
When we experience God’s closeness and we realize how present he is in the world around us and in our own lives, we enjoy a glorious walk even when the path may be difficult. Sometimes, we may feel like Saint John of the Cross in his Dark Night of the Soul, when escaping from prison after intense suffering, found himself in the middle of nowhere, in complete darkness, and desperately running for his life. Yet, at that moment, he also found that he could depend in that presence of God, even in the “dark night of the soul.”
Joel’s language about trusting God’s provision is powerful. “He has given the early rain* for your vindication, he has poured down for you abundant rain, the early and the later rain, as before.” Needless, to say, rain was so important to an agricultural society as that of Israel in the time of the prophet’s writing. And it is a very powerful metaphor for us, 21st century onlookers. God is the sustainer of life. This is not to say that we are not responsible for what has been handed down to us. We are stewards of God’s creation, we have a calling and duties to fulfill, and we have work to do. Yet, we can dwell in God’s closeness. “I Am in the midst of Israel.”
As we approach our traditional celebration of Thanksgiving, we are once again reminded of how God sustained the pilgrims, the first settlers in America. It was God’s providence through the Native Americans who generously brought food to help them get through the brutal winter. It was not an easy time; not everyone was able to survive in those days. Yet, God was in their midst. Roger Williams, our Baptist forefather and the founder of the State of Rhode Island, knew that God was sustaining the new settlement when Chief Canonicus of the Narragansetts gave him the large piece of land that became the nucleus of what we know as the state of Rhode Island and the Providence plantations. God was in the midst of them in times of suffering and in times of blessing. He is the sustainer!
Joel was what scholars call a “temple prophet.” He lived in the time after the return from Babylon when life and worship were again centered on the rebuilt temple of Jerusalem. He summoned the people to “Praise the name of the Lord your God, who has dealt wondrously with you.” Joel is also the prophet who quoted God as saying, “I will pour out my spirit on all flesh; your sons and daughters shall prophesy, your old men shall dream dreams.” Indeed, Joel’s appeal is a powerful call to experience God’s presence, as close as God’s spirit upon us. And also, it is a call to worship God; to express our love and our thankfulness to a God who is with us in good times and in those times that are not so good; the God who is in the midst of his people.
So, Thanksgiving is here, once again. And we may be tempted, as it is so prevalent in our culture, to measure God’s blessings in material terms. In a sense, we would be right, if we understood that God is our sustainer and we only counted what the essentials are for us to lead happy and blessed lives. Yet we can go deeply wrong if we surrender to the wiles of the gods of materialism and we are not satisfied with what we have and therefore want more; when we keep succumbing to our human nature and seek more and more possessions. We must be thankful at all times and that could mean to be happy with very little or nothing. And, even if we are reduced to having virtually nothing, let us say, the prophet Habakkuk put it,
Though the fig tree does not blossom,
And no fruit is on the vines;
Though the produce of the olive fails
And the fields yield no food;
Though the flock is cut off from the fold
And there is no herd in the stalls,
Yet I will rejoice in the Lord;I will exult in the God of my salvation.
God, the Lord, is my strength;
He makes my feet like the feet of a deer,
And makes me tread upon the heights.
Thanksgiving Sunday
Joel 2:21-27
Summary
The season of Thanksgiving is a time of celebration and of recognition of God’s presence in our midst. We constantly live in a tension between suffering and blessing and God’s promise of redemption is God’s very presence in us and with us and the opportunity to experience him in all circumstances.
Sermon
Our passage today is a passage of hope. It is a promise that can be located in the future; it speaks about the blessings that follow the “day of divine judgment,” blessings that according to the prophet come as a vindication because God’s people have returned to God in faith and repentance. But it is also the experience of the people of Israel after undergoing a devastating plague of locusts and the experience of all those who walk and want to walk with the Living God in the tension between blessing and suffering.
The blessings are described in beautiful poetry by Joel, in significant portrayals of the realities of his audience.
Do not fear, you animals of the field,
For the pastures of the wilderness are green;
The tree bears its fruit,
The fig tree and vine give their full yield.
O children of Zion, be gladAnd rejoice in the Lord your God;
For he has given the early rain for your vindication,
He has poured down for you abundant rain,
The early and the later rain, as before.
Joel speaks to an audience that when deprived of the “green pastures,” the trees bearing fruit, and the vats full of oil and wine, would find life impossible, unsustainable, and even meaningless. We can’t perhaps help but compare their plight with ours in this time of “economic downturn.” A metaphor of a “plague of locusts” could very well be applied to life as it is experienced by many living in the world today, not just in the United States—if the current crisis has affected us, can you imagine what people may be going through in the impoverished third world?
The so called economic downturn can—and in fact it is—kind of “inconvenient” for most of us. Some might have taken pay cuts; others may not be able to change their cars, or take a cruise to the Caribbean, or buy a new and more comfortable home. Yet, we do not have to go very far to realize that the “locusts” may have hit us hard as a nation. Many auto workers have been laid off as we witness the shrinking and bankruptcy of GM; the unemployment rate is nearing to being the highest since the Great Depression and, as a consequence, people can not afford to pay their mortgage, are facing potential foreclosures, and have lost life savings and benefits, including retirement and health care insurance. It can certainly feel like a plague for many!
The eternal appeal, however, whether in good times or when the pastures are not so green and the trees do not bear fruit, is that God is always there. “You shall know that I am in the midst of Israel, and that I, the Lord, am your God and there is no other.” The passage bears the festive tone of people rejoicing because they have been blessed but at the same time it is in tension with the intense suffering they had gone through. God was in their midst during the plague of locusts as it is now that they have been delivered. Whatever the situation, we can come to God in worship and with thanksgiving because He is in our midst.
A call to be thankful is a permanent call when we acknowledge that God is in our midst, the both transcendent and immanent God. This message does not attempt to make theological statements about God in spite of my use of words commonly used to describe God’s nature. What I am trying to convey is the conviction that the God creator of heavens and earth, the One who is totally beyond our realm of existence, A God who is “completely other,” mighty and incomprehensible, is also very close to us; to our hearts, our lives, and even our bodies.
When we experience God’s closeness and we realize how present he is in the world around us and in our own lives, we enjoy a glorious walk even when the path may be difficult. Sometimes, we may feel like Saint John of the Cross in his Dark Night of the Soul, when escaping from prison after intense suffering, found himself in the middle of nowhere, in complete darkness, and desperately running for his life. Yet, at that moment, he also found that he could depend in that presence of God, even in the “dark night of the soul.”
Joel’s language about trusting God’s provision is powerful. “He has given the early rain* for your vindication, he has poured down for you abundant rain, the early and the later rain, as before.” Needless, to say, rain was so important to an agricultural society as that of Israel in the time of the prophet’s writing. And it is a very powerful metaphor for us, 21st century onlookers. God is the sustainer of life. This is not to say that we are not responsible for what has been handed down to us. We are stewards of God’s creation, we have a calling and duties to fulfill, and we have work to do. Yet, we can dwell in God’s closeness. “I Am in the midst of Israel.”
As we approach our traditional celebration of Thanksgiving, we are once again reminded of how God sustained the pilgrims, the first settlers in America. It was God’s providence through the Native Americans who generously brought food to help them get through the brutal winter. It was not an easy time; not everyone was able to survive in those days. Yet, God was in their midst. Roger Williams, our Baptist forefather and the founder of the State of Rhode Island, knew that God was sustaining the new settlement when Chief Canonicus of the Narragansetts gave him the large piece of land that became the nucleus of what we know as the state of Rhode Island and the Providence plantations. God was in the midst of them in times of suffering and in times of blessing. He is the sustainer!
Joel was what scholars call a “temple prophet.” He lived in the time after the return from Babylon when life and worship were again centered on the rebuilt temple of Jerusalem. He summoned the people to “Praise the name of the Lord your God, who has dealt wondrously with you.” Joel is also the prophet who quoted God as saying, “I will pour out my spirit on all flesh; your sons and daughters shall prophesy, your old men shall dream dreams.” Indeed, Joel’s appeal is a powerful call to experience God’s presence, as close as God’s spirit upon us. And also, it is a call to worship God; to express our love and our thankfulness to a God who is with us in good times and in those times that are not so good; the God who is in the midst of his people.
So, Thanksgiving is here, once again. And we may be tempted, as it is so prevalent in our culture, to measure God’s blessings in material terms. In a sense, we would be right, if we understood that God is our sustainer and we only counted what the essentials are for us to lead happy and blessed lives. Yet we can go deeply wrong if we surrender to the wiles of the gods of materialism and we are not satisfied with what we have and therefore want more; when we keep succumbing to our human nature and seek more and more possessions. We must be thankful at all times and that could mean to be happy with very little or nothing. And, even if we are reduced to having virtually nothing, let us say, the prophet Habakkuk put it,
Though the fig tree does not blossom,
And no fruit is on the vines;
Though the produce of the olive fails
And the fields yield no food;
Though the flock is cut off from the fold
And there is no herd in the stalls,
Yet I will rejoice in the Lord;I will exult in the God of my salvation.
God, the Lord, is my strength;
He makes my feet like the feet of a deer,
And makes me tread upon the heights.
Friends Are For Ever
Old Mystic, November 15, 2009
1 Samuel 17:55-18:5; 20:41-42
Summary
When God is at the heart of human relationships, such as David and Jonathan’s friendship, we can all be brought together for the fulfillment of God’s purpose of building God’s kingdom, a kingdom of love, peace, and justice.
Sermon
I once heard a friend say that friendship is like a beautiful rose garden that has to be fenced, cultivated, watered, nurtured, and loved. It takes time, work, and effort to do so but the enjoyment of its beauty is the best thing we have in life. This amounts to saying that people are the most important thing in life! Because it pleased God to make us relational beings; we were created to be with people, to enjoy people, to care for people, and to love people. Unfortunately, we live in a world that is broken because relationships are broken; so very often friends are not friends and God is kept out the picture. When friends are real friends God is between them and building friendships has then the potential to change the world.
In today’s narrative we have one of the most well known friendship stories ever heard. David and Jonathan discovered they had a very special connection since their very first encounter. They developed such a relationship that later on they were able to say, “The Lord shall be between me and you, and between my descendants and your descendants, for ever.” It reminds me of some of the solemn commitments we made when we were children and we developed friendships pledging to be “friends for ever.” In our childhood innocence we may not be aware of many things yet we can discern that friendships are forever. God wants to build his kingdom of peace, love, and justice through honest, loyal, loving, and long lasting friendships.
David was a hero and he was received as one by King Saul, his army, the members of his court, and his own son Jonathan. He had just completed the incredible feat of defeating Goliath, the giant, and had led Israel to overpower the strong army of the Philistines. He was just a lad, an improbable hero, too young to even wear armor. And with no spear or shield, just with the aid of a slingshot and stones, he was able to knock down the champion of the Philistines that was terrorizing the forces of Israel. In a matter of minutes, David became a national hero and won the admiration and approval of all the people including King Saul. The passage tells us that Saul wouldn’t let him return to his father house in Bethlehem and even more, he set him over his army. David was on his way to becoming the king of Israel, something that would not happen without pain and King Saul’s fierce opposition and death threats.
Among all the great things that happened to David on the day of the epic victory over Goliath was the connection he made with Jonathan. The scripture tells us that “When David* had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul.” It is hard to explain why and how it happened; we can only say that there was a human connection that bound them for life. David and Jonathan’s friendship was for ever and lasted until Jonathan’s death and it was the kind of relationship of love and faithfulness that helped David to survive in the most difficult circumstances.
Sometimes I wander how much are we open to making connections, to having encounters with people. To what extent we fear being bound to someone else and how much we dread the risk of the intimacy of face-to-face relationships? These two young men were spellbound by God’s love. A love that was greater that the love of their own souls. In an age when saying “I love you” is sometimes so difficult, how much we need to be open to new encounters with the prospect of making connections that will bound us with someone in friendship for life—until we are all bound to one another!
To seal their friendship, David and Jonathan made a covenant. It is very interesting since a covenant was and is something very formal. It was like an oath whereby they made a commitment of loving, supporting, and protecting one another for ever—an oath that they made out of the profound love that God gave them. Their covenant was not a contract that was drawn with legal language about the rights and duties of their mutual friendship. It was not a set of rules they agreed upon that regulated their relationship. In fact, we have no account of such a covenant in the scriptures. Yet, the strength of their friendship was based on their mutual commitment as Jonathan put it: “Go in peace, since both of us have sworn in the name of the Lord, saying, “The Lord shall be between me and you, and between my descendants and your descendants, for ever.”
We are the church, God’s people, because God has brought us together. God is in our midst, and between you and me. And the more we let God be between ourselves and our neighbors the more our friendships will grow. Let us covenant to make the same claim David and Jonathan made: may God be between you and me, my friend, and between each other until we are all bound by the same love which is none other that God’s love.
It is not a surprise that when these two men became friends a special exchange took place. It was a warriors’ exchange. Jonathan wanted to honor David for his accomplishment and at the same time he wanted to offer him his friendship. The scripture says that Jonathan “stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt.” We have no report of what David gave Jonathan, yet the gifts received by David were a sign of a friendship that was born at that very moment. The story of their friendship found David on the run most of the time, trying to escape the rage of Saul while being protected by his friend even at the risk of his own life. Jonathan knew that friendship is about giving—not about taking, and that it is a commitment for ever.
To give up, to sacrifice, to grant, to surrender—these are actions related to friendship. Only those who are willing to give are the ones who will receive. Giving for Jonathan meant not just the symbolic surrender of his robe and sword; it meant giving up his crown, the crown of his kingdom. He exchanged many privileges for the joy of friendship! There is so much joy in friendship—a joy that nothing or nobody can take away because God honor friendships; God is between friends.
Most of us are here because of friendships. Someone brought us by the hand; in many cases, perhaps, many years ago. I pray we all grow in awareness about the beauty of being friends with one another and with God. That is how God’s eternal project is being built—fostering relationships one by one; building a community where everyone is loved, everyone is welcomed, and everyone is embraced; a community of friends where everyone gives and therefore everyone receives. Let us a build community where God is at the center through Jesus Christ, God’s own incarnate Son, who in his human form provides us with the most perfect example of love; Jesus, our friend, who will make us all friends.
1 Samuel 17:55-18:5; 20:41-42
Summary
When God is at the heart of human relationships, such as David and Jonathan’s friendship, we can all be brought together for the fulfillment of God’s purpose of building God’s kingdom, a kingdom of love, peace, and justice.
Sermon
I once heard a friend say that friendship is like a beautiful rose garden that has to be fenced, cultivated, watered, nurtured, and loved. It takes time, work, and effort to do so but the enjoyment of its beauty is the best thing we have in life. This amounts to saying that people are the most important thing in life! Because it pleased God to make us relational beings; we were created to be with people, to enjoy people, to care for people, and to love people. Unfortunately, we live in a world that is broken because relationships are broken; so very often friends are not friends and God is kept out the picture. When friends are real friends God is between them and building friendships has then the potential to change the world.
In today’s narrative we have one of the most well known friendship stories ever heard. David and Jonathan discovered they had a very special connection since their very first encounter. They developed such a relationship that later on they were able to say, “The Lord shall be between me and you, and between my descendants and your descendants, for ever.” It reminds me of some of the solemn commitments we made when we were children and we developed friendships pledging to be “friends for ever.” In our childhood innocence we may not be aware of many things yet we can discern that friendships are forever. God wants to build his kingdom of peace, love, and justice through honest, loyal, loving, and long lasting friendships.
David was a hero and he was received as one by King Saul, his army, the members of his court, and his own son Jonathan. He had just completed the incredible feat of defeating Goliath, the giant, and had led Israel to overpower the strong army of the Philistines. He was just a lad, an improbable hero, too young to even wear armor. And with no spear or shield, just with the aid of a slingshot and stones, he was able to knock down the champion of the Philistines that was terrorizing the forces of Israel. In a matter of minutes, David became a national hero and won the admiration and approval of all the people including King Saul. The passage tells us that Saul wouldn’t let him return to his father house in Bethlehem and even more, he set him over his army. David was on his way to becoming the king of Israel, something that would not happen without pain and King Saul’s fierce opposition and death threats.
Among all the great things that happened to David on the day of the epic victory over Goliath was the connection he made with Jonathan. The scripture tells us that “When David* had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul.” It is hard to explain why and how it happened; we can only say that there was a human connection that bound them for life. David and Jonathan’s friendship was for ever and lasted until Jonathan’s death and it was the kind of relationship of love and faithfulness that helped David to survive in the most difficult circumstances.
Sometimes I wander how much are we open to making connections, to having encounters with people. To what extent we fear being bound to someone else and how much we dread the risk of the intimacy of face-to-face relationships? These two young men were spellbound by God’s love. A love that was greater that the love of their own souls. In an age when saying “I love you” is sometimes so difficult, how much we need to be open to new encounters with the prospect of making connections that will bound us with someone in friendship for life—until we are all bound to one another!
To seal their friendship, David and Jonathan made a covenant. It is very interesting since a covenant was and is something very formal. It was like an oath whereby they made a commitment of loving, supporting, and protecting one another for ever—an oath that they made out of the profound love that God gave them. Their covenant was not a contract that was drawn with legal language about the rights and duties of their mutual friendship. It was not a set of rules they agreed upon that regulated their relationship. In fact, we have no account of such a covenant in the scriptures. Yet, the strength of their friendship was based on their mutual commitment as Jonathan put it: “Go in peace, since both of us have sworn in the name of the Lord, saying, “The Lord shall be between me and you, and between my descendants and your descendants, for ever.”
We are the church, God’s people, because God has brought us together. God is in our midst, and between you and me. And the more we let God be between ourselves and our neighbors the more our friendships will grow. Let us covenant to make the same claim David and Jonathan made: may God be between you and me, my friend, and between each other until we are all bound by the same love which is none other that God’s love.
It is not a surprise that when these two men became friends a special exchange took place. It was a warriors’ exchange. Jonathan wanted to honor David for his accomplishment and at the same time he wanted to offer him his friendship. The scripture says that Jonathan “stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt.” We have no report of what David gave Jonathan, yet the gifts received by David were a sign of a friendship that was born at that very moment. The story of their friendship found David on the run most of the time, trying to escape the rage of Saul while being protected by his friend even at the risk of his own life. Jonathan knew that friendship is about giving—not about taking, and that it is a commitment for ever.
To give up, to sacrifice, to grant, to surrender—these are actions related to friendship. Only those who are willing to give are the ones who will receive. Giving for Jonathan meant not just the symbolic surrender of his robe and sword; it meant giving up his crown, the crown of his kingdom. He exchanged many privileges for the joy of friendship! There is so much joy in friendship—a joy that nothing or nobody can take away because God honor friendships; God is between friends.
Most of us are here because of friendships. Someone brought us by the hand; in many cases, perhaps, many years ago. I pray we all grow in awareness about the beauty of being friends with one another and with God. That is how God’s eternal project is being built—fostering relationships one by one; building a community where everyone is loved, everyone is welcomed, and everyone is embraced; a community of friends where everyone gives and therefore everyone receives. Let us a build community where God is at the center through Jesus Christ, God’s own incarnate Son, who in his human form provides us with the most perfect example of love; Jesus, our friend, who will make us all friends.
The Feet of Christ
Mission and Ministry Series
Old Mystic, November 8, 2009
Romans 10:8-15
Summary
Good news bring hope; sometimes the hope of change, of a better future, and of peace. Paul explained the work of Jesus Christ in his letter to the church in Rome with the expectation that people would receive that message of hope in Christ—the good news—and go to places to share it with others.
Sermon
“How beautiful are the feet of those who bring good news!” These words by the prophet Isaiah quoted by Paul in his letter to the Romans portray the joy that good news brings to recipients, often expressed in appreciation to the messenger. On the other hand, when the news is not so good, when it is not what we are expecting, or when it is hurtful, we get angry with the envoy!
Isaiah was conveying to the people who were in exile a message of peace and of salvation; the messenger was announcing to the people of Israel that God reigns and therefore it was good news. Paul is extending this good news to everyone, to the Jew and to the Greek; he is making the case for Jesus Christ carefully explaining how salvation for all human beings takes place through his work. And Paul is concerned about those who have not believed. They need couriers, heralds, carriers of the message of the gospel of peace.
The metaphor of the feet is a powerful image of what it takes to bring the gospel. It is an image associated with effort, the use of time and energy, and the realization that the delivery of the message will come with no little pain. Messengers in antiquity had to walk before the talk and always spoke for the one who sent them! In these days of multimedia, we have found so many ways to “proclaim” the good news that the message has sometimes become a sort of a formula to which people can assent or reject altogether—not to mention how the message offered comes many times with strings attached. We have very often lost the personal touch of the messenger; we have become entrepreneurs of the communication of the gospel.
In a world that needs sincere, personal, and human expressions of peace and of the love of God, we are the feet—and the hands—of Jesus. Paul speaks about people that need to hear and messengers that need to speak; people who will believe through those who are sent to share and are willing to go where the others are.
When we go where people are, in first place, they might hear us. Because going to the places where they are makes a difference. Some people may be tired of the megaphone, or the crusades of big crowds and stages, or the impersonal message conveyed through printed or recorded media. The warmth of our human presence in the name of Christ, showing God’s love and mercy will bless lives more powerfully than any articulated and detailed message about how the work of salvation is effected—or any rational and oversimplified version of it. Being silently and lovingly there, by the side of those who suffer, of those who need God, the good news of God’s love can sometimes make a greater impact on them.
Going to the places where people are, in their homes, or in the hospital, or in their jobs, we engage in face-to-face relationships with them. And this is difficult and risky but, as we develop friendships, we also share with them the best of what we have. Friends will be open to hear what we have to say; their hearts will be prepared to receive what we have to offer. They will hear us because their hearing will be more that the use of that sense, it will be experiencing the love we have to offer in the name of our lord Jesus Christ.
In second place, when we go where people are and they are open to hear us, we can proclaim the good news. But our proclamation will not necessarily be preaching a sermon, or teaching a lesson, or reciting certain “spiritual laws.” It will be a proclamation of the heart when our heart opens to pour out the concrete reality of our experience with the Living God. As Saint Francis said, “preach the gospel at all times and when necessary use words.” An encounter with the Living God who desires to have a relationship with us will connect us also with others in a way in which words are hardly necessary. Our deeds, our walk, and our life will be open books about God’s love.
Yet, salvation must be received and confessed. As Paul said, “one believes with the heart and so is justified, and one confesses with the mouth and so is saved.” We are being saved to be part of God’s project, the project of God’s kingdom that has already begun. It is the hope of peace, the realization that we have a God that loves us and loves us deeply, and the expectation that God’s righteousness and justice will be established forever. Our awareness of the greatness of that salvation will prompt us to confess it with our mouth. This confession, however, does not amount to memorizing and reciting a creed. It means sharing what Jesus Christ means to us from the bottom of our hearts, not with the purpose of convincing our hearers to do the same—only the Holy Spirit convinces—but for the sake of expressing what Christ means to us.
Some will hear with respect, others will perhaps despise us. Yet, our openness to the relationship, because we are there for them, will out shadow all differences, disagreements, or even rejection. God’s love in Jesus Christ deserves to be shared! But sharing must not be imposing, or oppressive, much less threatening. The Gospel is a gift, not a package to unload that someone else is compelled to bear; it is good news to bring and to share.
We have heard enough complaints about the way in which Christianity has conducted itself in its efforts to evangelize the world. The work has been done with honesty, with great effort, and out of love for the lost. At the same time we have often done it with arrogance, with self-righteousness, and judgmentally. Messengers, those with “beautiful feet,” those who go to places to be where people are will only open their mouths to utter words of love, to tell real good news, to share hope and possibilities with people—not to tell them what is wrong with them. Salvation is at hand! God wants to save us through Jesus Christ and invites us to enter into a special relationship with him and, as we go to the places where people are and we develop friendships, that salvation will be spread trough the whole world.
Old Mystic, November 8, 2009
Romans 10:8-15
Summary
Good news bring hope; sometimes the hope of change, of a better future, and of peace. Paul explained the work of Jesus Christ in his letter to the church in Rome with the expectation that people would receive that message of hope in Christ—the good news—and go to places to share it with others.
Sermon
“How beautiful are the feet of those who bring good news!” These words by the prophet Isaiah quoted by Paul in his letter to the Romans portray the joy that good news brings to recipients, often expressed in appreciation to the messenger. On the other hand, when the news is not so good, when it is not what we are expecting, or when it is hurtful, we get angry with the envoy!
Isaiah was conveying to the people who were in exile a message of peace and of salvation; the messenger was announcing to the people of Israel that God reigns and therefore it was good news. Paul is extending this good news to everyone, to the Jew and to the Greek; he is making the case for Jesus Christ carefully explaining how salvation for all human beings takes place through his work. And Paul is concerned about those who have not believed. They need couriers, heralds, carriers of the message of the gospel of peace.
The metaphor of the feet is a powerful image of what it takes to bring the gospel. It is an image associated with effort, the use of time and energy, and the realization that the delivery of the message will come with no little pain. Messengers in antiquity had to walk before the talk and always spoke for the one who sent them! In these days of multimedia, we have found so many ways to “proclaim” the good news that the message has sometimes become a sort of a formula to which people can assent or reject altogether—not to mention how the message offered comes many times with strings attached. We have very often lost the personal touch of the messenger; we have become entrepreneurs of the communication of the gospel.
In a world that needs sincere, personal, and human expressions of peace and of the love of God, we are the feet—and the hands—of Jesus. Paul speaks about people that need to hear and messengers that need to speak; people who will believe through those who are sent to share and are willing to go where the others are.
When we go where people are, in first place, they might hear us. Because going to the places where they are makes a difference. Some people may be tired of the megaphone, or the crusades of big crowds and stages, or the impersonal message conveyed through printed or recorded media. The warmth of our human presence in the name of Christ, showing God’s love and mercy will bless lives more powerfully than any articulated and detailed message about how the work of salvation is effected—or any rational and oversimplified version of it. Being silently and lovingly there, by the side of those who suffer, of those who need God, the good news of God’s love can sometimes make a greater impact on them.
Going to the places where people are, in their homes, or in the hospital, or in their jobs, we engage in face-to-face relationships with them. And this is difficult and risky but, as we develop friendships, we also share with them the best of what we have. Friends will be open to hear what we have to say; their hearts will be prepared to receive what we have to offer. They will hear us because their hearing will be more that the use of that sense, it will be experiencing the love we have to offer in the name of our lord Jesus Christ.
In second place, when we go where people are and they are open to hear us, we can proclaim the good news. But our proclamation will not necessarily be preaching a sermon, or teaching a lesson, or reciting certain “spiritual laws.” It will be a proclamation of the heart when our heart opens to pour out the concrete reality of our experience with the Living God. As Saint Francis said, “preach the gospel at all times and when necessary use words.” An encounter with the Living God who desires to have a relationship with us will connect us also with others in a way in which words are hardly necessary. Our deeds, our walk, and our life will be open books about God’s love.
Yet, salvation must be received and confessed. As Paul said, “one believes with the heart and so is justified, and one confesses with the mouth and so is saved.” We are being saved to be part of God’s project, the project of God’s kingdom that has already begun. It is the hope of peace, the realization that we have a God that loves us and loves us deeply, and the expectation that God’s righteousness and justice will be established forever. Our awareness of the greatness of that salvation will prompt us to confess it with our mouth. This confession, however, does not amount to memorizing and reciting a creed. It means sharing what Jesus Christ means to us from the bottom of our hearts, not with the purpose of convincing our hearers to do the same—only the Holy Spirit convinces—but for the sake of expressing what Christ means to us.
Some will hear with respect, others will perhaps despise us. Yet, our openness to the relationship, because we are there for them, will out shadow all differences, disagreements, or even rejection. God’s love in Jesus Christ deserves to be shared! But sharing must not be imposing, or oppressive, much less threatening. The Gospel is a gift, not a package to unload that someone else is compelled to bear; it is good news to bring and to share.
We have heard enough complaints about the way in which Christianity has conducted itself in its efforts to evangelize the world. The work has been done with honesty, with great effort, and out of love for the lost. At the same time we have often done it with arrogance, with self-righteousness, and judgmentally. Messengers, those with “beautiful feet,” those who go to places to be where people are will only open their mouths to utter words of love, to tell real good news, to share hope and possibilities with people—not to tell them what is wrong with them. Salvation is at hand! God wants to save us through Jesus Christ and invites us to enter into a special relationship with him and, as we go to the places where people are and we develop friendships, that salvation will be spread trough the whole world.
Good News, Bad News
Mission and Ministry Service
Old Mystic, October 25, 2009
Summary
Jesus’ message at the synagogue in Nazareth is a call to his followers to join him in a mission that is focused on transforming structures and human systems by meeting the needs of the people—material, spiritual, relational, and emotional needs. And the less fortunate are on top of the list!
Sermon
How many times have we heard someone telling us, “I have good news and bad news; which one do you want to hear first?” Honestly, I always want to hear the bad news first in the hope that the good ones will outweigh the bad. And I’m very often disappointed, because eve when what it is presented as not so good is actually bearable, the apparent good news does not make a big difference. Real good news, the type of announcement that everyone wants to hear, comes loud and clear. So do bad news. When we saw and hear through the media the attacks of 9/11, there was no good news that could counterweigh the horrendous scenes of death and destruction.
When we look at the passage of what some call Jesus’ “Inaugural Address” at the synagogue in Nazareth, his home town, we are blessed with good news. And Jesus calls his message good news—the gospel. Good news for the poor, the captive, the oppressed, and the sick. In fact, it is very good news for his Jewish audience! It is the announcement that the Great Day of the Lord is at hand. The year of the jubilee or, as Jesus put it, “the year of the Lord’s favor.” It means that the Messiah, the long expected king, the one who brings a new order, the one who has come to establish God’s kingdom of love, peace, and justice has arrived. The beginning of a process of peace has begun. The promise of the prophet Isaiah is at hand, “His authority shall grow continually and there shall be endless peace for the throne of David and His kingdom.”
But the good news was not so good for the folks in Jesus’ home town. Questions arose. “Isn’t this Joseph’s son?” After, all this was only the son of the carpenter. How could he possibly be the long awaited king? On top of that, Jesus’ suggestion of him being a rejected prophet among his own—and consequently, an evidence of their lack of faith, filled them with rage. To the point that they wanted to throw Jesus off the cliff.
The gospel is good news, though it won’t be perceived or received as such by many. The proclamation of the good news has two sides: to announce and to denounce. Let us first look at the negative side; the message that unveils all that is wrong with the world, its structures, and human behavior. Many will react and ask, “Haven’t we heard enough about what is wrong with us?” “We are tired of hearing the negative.” And indeed, we have heard many messages about the human condition and the reality of personal sin. But we have also heard that Jesus is called “the Lamb of God that takes away the sin of the world.” We have learned that, “if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!” We can surrender to God’s love who sent his son and be forgiven, renewed, transformed, and given a purpose.
But the implicit denouncing in Jesus’ message of salvation and liberation does not stop with the promise of individual private salvation from sin and condemnation, and life eternal in paradise. It is not just a promise that everything is going to be all right when we all go the heaven. Salvation is not a ticket to a better place in the future. Salvation has already begun here and it is a process of transformation of the totality of human reality. And that means the private and the public spheres of life; changing hearts, homes, men and women, and also structures, governments, and economic, social, and political systems.
Jesus’ contemporaries were outraged because the son of one of their own, the son of Joseph the carpenter was telling them that there were poor among them, some were captive—probably unjustly, some were oppressed—perhaps many, and others were blind. And he was telling them that the Messiah had arrived not just to rock the boat in town, but to bring a cataclysmic change to the nation of Israel and beyond. For that reason they wanted to get rid of such a charlatan! Is the gospel today denouncing what needs to be changed? It indeed is and that may be disturbing for many.
The good news is that change is possible. This is the other side of the coin, the side we want to hear, the side of hope. It is not reducing the gospel to social transformation though such a thing is so substantial to human welfare. Every time we are reminded that nearly half of the population of the world survives on less than two dollars a day, we are reminded that good news, real good news for those people—and for anyone keen to the gospel of Jesus Christ—is that social, economic, and political transformation need to happen. Jesus reminded his audience of the year of the Jubilee which, according to the Leviticus’ code, was the year of God’s “leveling of the playing field;” land returned to the original owners and to a fair distribution; slaves freed; debts condoned; the Sabbath of the earth, and the celebration of God’s peace. Do we realize how much the world needs a more fair distribution of resources? And the liberation of people who are still slaves even in the 21st century? What about the oppression of debt? And how many are “canned” in prisons with little or no evidence of any guilt?
Jesus is good news though it may not seem so good for many. And Jesus was in Nazareth to recruit his fellow town dwellers. And this is a message about recruitment. God needs people to get involved! You may choose to become active in social action, or in politics, or volunteering in non-government associations or nonprofit social agencies. But remember that the oldest of all of God’s agencies continues to be the church; God’s local community; the community of the believers—in Christ and in change. Christ wants us to reach out and touch someone and that “touch” needed it is not just spiritual. Jesus was telling the whole world through that quote of the prophet Isaiah that almost anything good that we do by word and deed would contribute to make the gospel true.
And his message was about people; loving, serving, caring for, and meeting the needs of people. And this implies also advocating to change the conditions that bring suffering to people. We all know that this is a monumental task and we know the risks. Jesus was almost thrown off the Cliff at the beginning of his ministry and he ended up nailed to the cross only three years later. Yet, the victory of the resurrection signals that the building of the kingdom is a reality. If death can be overcome, sooner or later, in the end, all that enslaves human beings, even death, will be over.
For that reason, people need the gospel! They need not just the message; they need to experience the gospel through the love of their neighbors. They need to be brought into the community of God’s people—a community that cares for their needs, that embraces them regardless of who they are, a community of friends always looking for new friends to come into the loving arms of Jesus.
Old Mystic, October 25, 2009
Summary
Jesus’ message at the synagogue in Nazareth is a call to his followers to join him in a mission that is focused on transforming structures and human systems by meeting the needs of the people—material, spiritual, relational, and emotional needs. And the less fortunate are on top of the list!
Sermon
How many times have we heard someone telling us, “I have good news and bad news; which one do you want to hear first?” Honestly, I always want to hear the bad news first in the hope that the good ones will outweigh the bad. And I’m very often disappointed, because eve when what it is presented as not so good is actually bearable, the apparent good news does not make a big difference. Real good news, the type of announcement that everyone wants to hear, comes loud and clear. So do bad news. When we saw and hear through the media the attacks of 9/11, there was no good news that could counterweigh the horrendous scenes of death and destruction.
When we look at the passage of what some call Jesus’ “Inaugural Address” at the synagogue in Nazareth, his home town, we are blessed with good news. And Jesus calls his message good news—the gospel. Good news for the poor, the captive, the oppressed, and the sick. In fact, it is very good news for his Jewish audience! It is the announcement that the Great Day of the Lord is at hand. The year of the jubilee or, as Jesus put it, “the year of the Lord’s favor.” It means that the Messiah, the long expected king, the one who brings a new order, the one who has come to establish God’s kingdom of love, peace, and justice has arrived. The beginning of a process of peace has begun. The promise of the prophet Isaiah is at hand, “His authority shall grow continually and there shall be endless peace for the throne of David and His kingdom.”
But the good news was not so good for the folks in Jesus’ home town. Questions arose. “Isn’t this Joseph’s son?” After, all this was only the son of the carpenter. How could he possibly be the long awaited king? On top of that, Jesus’ suggestion of him being a rejected prophet among his own—and consequently, an evidence of their lack of faith, filled them with rage. To the point that they wanted to throw Jesus off the cliff.
The gospel is good news, though it won’t be perceived or received as such by many. The proclamation of the good news has two sides: to announce and to denounce. Let us first look at the negative side; the message that unveils all that is wrong with the world, its structures, and human behavior. Many will react and ask, “Haven’t we heard enough about what is wrong with us?” “We are tired of hearing the negative.” And indeed, we have heard many messages about the human condition and the reality of personal sin. But we have also heard that Jesus is called “the Lamb of God that takes away the sin of the world.” We have learned that, “if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!” We can surrender to God’s love who sent his son and be forgiven, renewed, transformed, and given a purpose.
But the implicit denouncing in Jesus’ message of salvation and liberation does not stop with the promise of individual private salvation from sin and condemnation, and life eternal in paradise. It is not just a promise that everything is going to be all right when we all go the heaven. Salvation is not a ticket to a better place in the future. Salvation has already begun here and it is a process of transformation of the totality of human reality. And that means the private and the public spheres of life; changing hearts, homes, men and women, and also structures, governments, and economic, social, and political systems.
Jesus’ contemporaries were outraged because the son of one of their own, the son of Joseph the carpenter was telling them that there were poor among them, some were captive—probably unjustly, some were oppressed—perhaps many, and others were blind. And he was telling them that the Messiah had arrived not just to rock the boat in town, but to bring a cataclysmic change to the nation of Israel and beyond. For that reason they wanted to get rid of such a charlatan! Is the gospel today denouncing what needs to be changed? It indeed is and that may be disturbing for many.
The good news is that change is possible. This is the other side of the coin, the side we want to hear, the side of hope. It is not reducing the gospel to social transformation though such a thing is so substantial to human welfare. Every time we are reminded that nearly half of the population of the world survives on less than two dollars a day, we are reminded that good news, real good news for those people—and for anyone keen to the gospel of Jesus Christ—is that social, economic, and political transformation need to happen. Jesus reminded his audience of the year of the Jubilee which, according to the Leviticus’ code, was the year of God’s “leveling of the playing field;” land returned to the original owners and to a fair distribution; slaves freed; debts condoned; the Sabbath of the earth, and the celebration of God’s peace. Do we realize how much the world needs a more fair distribution of resources? And the liberation of people who are still slaves even in the 21st century? What about the oppression of debt? And how many are “canned” in prisons with little or no evidence of any guilt?
Jesus is good news though it may not seem so good for many. And Jesus was in Nazareth to recruit his fellow town dwellers. And this is a message about recruitment. God needs people to get involved! You may choose to become active in social action, or in politics, or volunteering in non-government associations or nonprofit social agencies. But remember that the oldest of all of God’s agencies continues to be the church; God’s local community; the community of the believers—in Christ and in change. Christ wants us to reach out and touch someone and that “touch” needed it is not just spiritual. Jesus was telling the whole world through that quote of the prophet Isaiah that almost anything good that we do by word and deed would contribute to make the gospel true.
And his message was about people; loving, serving, caring for, and meeting the needs of people. And this implies also advocating to change the conditions that bring suffering to people. We all know that this is a monumental task and we know the risks. Jesus was almost thrown off the Cliff at the beginning of his ministry and he ended up nailed to the cross only three years later. Yet, the victory of the resurrection signals that the building of the kingdom is a reality. If death can be overcome, sooner or later, in the end, all that enslaves human beings, even death, will be over.
For that reason, people need the gospel! They need not just the message; they need to experience the gospel through the love of their neighbors. They need to be brought into the community of God’s people—a community that cares for their needs, that embraces them regardless of who they are, a community of friends always looking for new friends to come into the loving arms of Jesus.
who Is My Neighbor?
Mission and Ministry Series
Old Mystic, October 18, 2009
Luke 10:25-37
Summary
Love is at the heart of who we are as human beings and at the center of our lives. As a people with purpose, through love in action, we have the opportunity to minister and serve those with whom we come across, those like us and those who are different.
Sermon
Several million people have been touched and blessed by the reading of The Shack by Wm. Paul Young the last couple of years. The story portrays the life of a family stricken with the pain of loosing their young daughter, abducted and murdered in the Oregon wilderness, and the fascinating experience of Mack, the father, having a healing and personal encounter with God in the infamous shack where traces of their disappeared daughter had been found. Lead in a miraculous way to the place that haunted him and brought so much pain to their lives, Mack spent a long weekend in the very presence of the Living God who appeared to him in three persons—though not exactly how traditional Christianity would have imagined. “Papa,” the One who personally invited him to the shack, whom we would call the Father, appeared to him in the form of a sweet, loving, and joyous African American woman. Jesus, fully human, had darker skin, dark hair and eyes, and a big nose!—obviously not your typical white Anglo-Saxon man. And the Holy Spirit looked like an Asian woman with sparkling attires and in constant movement!
What transpires in the story during those days in the life of Mackenzie Phillips is very inspiring; his life is healed and transformed as he has this face-to-face experience of dialog with God the Father (or Mother) or “Papa,” the Son, and the Holy Spirit. And at the core of the message of this book, I believe, it is the profound appeal to seek a permanent, submissive, and loving relationship with the Living God, portrayed in the story in three persons in a relationship of perfect submission. The three of them made it powerfully clear to our character: human beings have chosen independence over submission and personal achievement over relationships.
When we look at Jesus’ teaching in the parable of the Good Samaritan, we are reminded of the simplicity of the commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And its simplicity appeals to the fact that we were created to live related with God and with one another. In other words, life is about relationships. We work because we must contribute with our share to the common good; we play because it is part of our nature to enjoy leisure time and we need to do it with our friends; and we also strive to meet our needs—among them, the needs of loving and being loved. We are relational and love is at the center of our lives. Through love, we also build God’s kingdom.
The big question for churches and Christians is—not only these days, but through the ages—who is my neighbor? In the midst of our fast paced lives in pursuit of our dreams and our personal goals, we can recognize that we need people, that we need those relationships. Sometimes, unashamedly we use and abuse people because that helps us get where we want to go. And we are very often used and abused ourselves too for the apparent benefit of others. But who is our neighbor? What does it mean to be a neighbor? A neighbor is someone who loves God and by word and deed acts upon that love to reach out to anyone who comes near and goes out of his or her way to bless those who are far away. That is the Good Samaritan.
A man was robbed and beaten and left wounded to die by the side of the road. He needed a neighbor! He got experts, informed practitioners, and guardians of the religious and political system. Their response was the “don’t get involved response.” It was the priest’s answer to a person in pain. He happened to pass by and saw the poor wounded man and, in spite of being someone who was anointed to mediate between God and human beings, he chose to ignore the victim—his neighbor. He might have been in a hurry going to the temple because he was supposed to offer sacrifices to God on behalf of the people. He was too occupied with the business of the relational connection between God and the people that he wasted an opportunity of serving one of them—his neighbor on the road!
Then came the Levite, a worker at the temple; a person in charge of worship; someone supposed to aid in the service of facilitating people to relate to God and among themselves. Yet, he failed to connect with a person in need right in front of him; he chose to ignore his neighbor. Both the priest and the Levite were part of a religious system that was too concentrated on its own structure, and in the exercise of power and control for the benefit of just a few. They did not have time to get involved.
But Jesus wanted to emphasize a different response, the “Love God and Neighbor Response.” And a Samaritan happened to pass by. He was a stranger, discriminated by the Jews; an alien who should have known better: Samaritans and Jews did not get along; they lived in neighboring territories but they were not neighbors. Yet, he obviously knew God; he must have had the kind of relationship with God that prompted him to love someone who he wouldn’t normally see as his neighbor. And he acted upon that love. He washed and bandaged the poor man’s wounds and carried him to the inn making sure that they took care of him and paying for all the expenses. He got involved and he went out of his way showing the power of love. He discovered his neighbor and he became a neighbor himself.
Who is our neighbor? I love to think about my loved ones and I can vividly see the faces of friends and of people I know and I care for. I can think of disadvantaged children suffering in many areas of the world. I can think of many that have crossed my path and have been good to me. Yet, I’m barely scratching the surface. What about those distant, different, difficult, strange, and even “dangerous”? What about the many anonymous human beings that I bump into daily and yet we choose to ignore to each other? Love is a powerful tool of outreach—perhaps the only one! People are wounded by the side of the road and need God’s love as much as our wounded selves need it. We need our neighbor and our neighbor needs us. What is still surprising perhaps is the fact that love in action—real love that serves, not just band aid—can make such a difference! Ministry is at the reach of our hands. We just need to go out and do something good for someone out of love; a love that is nourished by the loving relationship we have with the Living God.
Old Mystic, October 18, 2009
Luke 10:25-37
Summary
Love is at the heart of who we are as human beings and at the center of our lives. As a people with purpose, through love in action, we have the opportunity to minister and serve those with whom we come across, those like us and those who are different.
Sermon
Several million people have been touched and blessed by the reading of The Shack by Wm. Paul Young the last couple of years. The story portrays the life of a family stricken with the pain of loosing their young daughter, abducted and murdered in the Oregon wilderness, and the fascinating experience of Mack, the father, having a healing and personal encounter with God in the infamous shack where traces of their disappeared daughter had been found. Lead in a miraculous way to the place that haunted him and brought so much pain to their lives, Mack spent a long weekend in the very presence of the Living God who appeared to him in three persons—though not exactly how traditional Christianity would have imagined. “Papa,” the One who personally invited him to the shack, whom we would call the Father, appeared to him in the form of a sweet, loving, and joyous African American woman. Jesus, fully human, had darker skin, dark hair and eyes, and a big nose!—obviously not your typical white Anglo-Saxon man. And the Holy Spirit looked like an Asian woman with sparkling attires and in constant movement!
What transpires in the story during those days in the life of Mackenzie Phillips is very inspiring; his life is healed and transformed as he has this face-to-face experience of dialog with God the Father (or Mother) or “Papa,” the Son, and the Holy Spirit. And at the core of the message of this book, I believe, it is the profound appeal to seek a permanent, submissive, and loving relationship with the Living God, portrayed in the story in three persons in a relationship of perfect submission. The three of them made it powerfully clear to our character: human beings have chosen independence over submission and personal achievement over relationships.
When we look at Jesus’ teaching in the parable of the Good Samaritan, we are reminded of the simplicity of the commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And its simplicity appeals to the fact that we were created to live related with God and with one another. In other words, life is about relationships. We work because we must contribute with our share to the common good; we play because it is part of our nature to enjoy leisure time and we need to do it with our friends; and we also strive to meet our needs—among them, the needs of loving and being loved. We are relational and love is at the center of our lives. Through love, we also build God’s kingdom.
The big question for churches and Christians is—not only these days, but through the ages—who is my neighbor? In the midst of our fast paced lives in pursuit of our dreams and our personal goals, we can recognize that we need people, that we need those relationships. Sometimes, unashamedly we use and abuse people because that helps us get where we want to go. And we are very often used and abused ourselves too for the apparent benefit of others. But who is our neighbor? What does it mean to be a neighbor? A neighbor is someone who loves God and by word and deed acts upon that love to reach out to anyone who comes near and goes out of his or her way to bless those who are far away. That is the Good Samaritan.
A man was robbed and beaten and left wounded to die by the side of the road. He needed a neighbor! He got experts, informed practitioners, and guardians of the religious and political system. Their response was the “don’t get involved response.” It was the priest’s answer to a person in pain. He happened to pass by and saw the poor wounded man and, in spite of being someone who was anointed to mediate between God and human beings, he chose to ignore the victim—his neighbor. He might have been in a hurry going to the temple because he was supposed to offer sacrifices to God on behalf of the people. He was too occupied with the business of the relational connection between God and the people that he wasted an opportunity of serving one of them—his neighbor on the road!
Then came the Levite, a worker at the temple; a person in charge of worship; someone supposed to aid in the service of facilitating people to relate to God and among themselves. Yet, he failed to connect with a person in need right in front of him; he chose to ignore his neighbor. Both the priest and the Levite were part of a religious system that was too concentrated on its own structure, and in the exercise of power and control for the benefit of just a few. They did not have time to get involved.
But Jesus wanted to emphasize a different response, the “Love God and Neighbor Response.” And a Samaritan happened to pass by. He was a stranger, discriminated by the Jews; an alien who should have known better: Samaritans and Jews did not get along; they lived in neighboring territories but they were not neighbors. Yet, he obviously knew God; he must have had the kind of relationship with God that prompted him to love someone who he wouldn’t normally see as his neighbor. And he acted upon that love. He washed and bandaged the poor man’s wounds and carried him to the inn making sure that they took care of him and paying for all the expenses. He got involved and he went out of his way showing the power of love. He discovered his neighbor and he became a neighbor himself.
Who is our neighbor? I love to think about my loved ones and I can vividly see the faces of friends and of people I know and I care for. I can think of disadvantaged children suffering in many areas of the world. I can think of many that have crossed my path and have been good to me. Yet, I’m barely scratching the surface. What about those distant, different, difficult, strange, and even “dangerous”? What about the many anonymous human beings that I bump into daily and yet we choose to ignore to each other? Love is a powerful tool of outreach—perhaps the only one! People are wounded by the side of the road and need God’s love as much as our wounded selves need it. We need our neighbor and our neighbor needs us. What is still surprising perhaps is the fact that love in action—real love that serves, not just band aid—can make such a difference! Ministry is at the reach of our hands. We just need to go out and do something good for someone out of love; a love that is nourished by the loving relationship we have with the Living God.
The Power of Witness
Mission and Ministry Series
Old Mystic, October 11, 2009
Acts 1:6-8
Summary
The task of being witnesses to God’s kingdom and to God’s work in our lives in Christ is possible because of God’s amazing presence in us through the Holy that empowers us to be co-workers with God in building God’s kingdom of which the church, reflected in many local communities, is a sign.
Sermon
When we look at this passage and we imagine the climatic scene of Jesus’ farewell to his disciples after the resurrection and when we hear the promise of Emmanuel, God being with us through the amazing presence of the Holy Spirit in us, there is a key word that catches our attention: power. And it is a remarkable word for what it means in most contexts. Its Greek version, dunamis, encompasses a variety of meanings. Power is the inherent strength or energy to perform an act effectively; it suggests movement or the generation of movement, force, and the ability to exert force to accomplish a feat. It often refers to the might of armies and their ability to conquer. In a broader sense, power is understood as authority and the capacity of exercising authority, control, and dominion of humans over humans.
Power plays such a significant role in society and within human social systems. It can be a force that keeps things in order in any given social system, and/or can change things both for good and for evil. We can speak of the powers that shape us, control us, and move us into action—or inaction—without ourselves being conscious about them. We often suffer—or not—the power of social arrangements that are maintained through power that continue to make the rich richer and the poor poorer. The power of oppression is so much present in the world—and has been so much denounced in the scriptures for over two millennia!
But I want to think of power as influence, beyond the idea of physical might or strength to force anything upon anyone. Power in this passage is influence, and it is about the power of the Holy Spirit, it the opportunity and the possibility of bringing conviction, transformation, renewal, and faith. The power of the Holy Spirit is the influence that Christian witness can exert in the lives of others. It is not an arm-twisting power; it is not the power of crusading against the “infidels;” It is not the political power to make all nations part of Christendom; neither the power to impose Christian views in the secular societies that are part of the world today. It is political in the sense that it is influence that will bring change to structures of injustice for the welfare of all, but understanding that it will not force peoples of other faiths to renounce to their conviction to become Christians. It is the influence that only the Holy Spirit can bring.
Jesus said, “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” And so he commissioned his disciples and all the generations to follow to be witnesses. History tells us that there have been many faithful witnesses; the message of the gospel has been spread all over the world. Yet, the task of building God’s kingdom continues because there is so much that needs to be done. We have signs of that kingdom yet our influence must continue in order to bring love, peace, and justice to the whole world.
The Holy Spirit, God in us, has a very special way of bringing that power of influence. I will point out three ways. First, it is influence that brings conviction; real, deep, heartfelt, and transforming conviction. It is more that plain knowledge or our ability to comprehend a creed, a faith statement, or any propositional truth. We often associate the word witness to the image of a court where someone can give a first hand account of something he or she has seen, heard, or experienced. And in the context of a court, the truth has to be spoken. And so we have been doing it for centuries! We have relied so much on proclamation as a way of witnessing that have we have resorted to all types of media to get the message out. We have used the pulpit, the printing press, radio, TV, and these days, the web, podcasts, streaming video, Facebook, and Twitter. Not that there is anything wrong with it; but we have too often “screamed” the message too loud to be heard. We have often been too triumphalistic to be convincing and our methods too calculated or simplistic to sink in.
Yet, it is the Holy Spirit in us that bring conviction and that is a powerful influence. But the power today may not reside solely on what we can say—in fact in many ways we have been muted by others and by our own actions—but on who we are in Christ! Saint Francis said, “Preach the Gospel at all times and when necessary use words.” Through our presence, our character, our actions, how we speak, and what we say, we betray the presence of the Holy Spirit. Our conversations will reflect the character of the one who is sending us, that is Jesus Christ. Convictions cannot be forced upon people; the one who convicts and convinces is the Holy Spirit.
Second, the power of influence that the Holy Spirit exerts is through the gifts granted to Christians. I make this statement with fear and trembling lest we once again fall prey of the arrogance that has plagued us so often. We as earthen vessels, by God Amazing Grace, we the wretches that are being saved, we have been given gifts that are not ours but God’s. And those gifts have the sole purpose of meeting human needs on God’s behalf. Paul made a long list of spiritual gifts that are often regarded as supernatural manifestations and a sort of proof of God’s presence. Indeed they are a sign of God’s presence, but not to prove anything but to bless people’s lives, beginning with their encounter with the Living God.
Paul’s list includes gifts such as healing, tongues, and prophecy which are perhaps the most popular among many Christians. But I want to focus on the gift of discernment of spirits which I interpret as the ability to know people, circumstances, and situations and the insight and good judgment to do what is right. I believe that this gift can takes us a long way as we witness to Jesus Christ in this world. I wonder how much use we make of this gift. What strikes me is that we suffer so many contradictions, we have so many disagreements, and we display so many different views about what is right or wrong in the world in spite of having been granted this gift of discernment. Yet, as we walk with the Christ we witness to, let us pray for that discernment that will make our witness powerful and transforming.
Third, the influence of our witness will be powerful through the fruit we bear; the fruit of the Holy Spirit. Paul also makes a list. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23gentleness, and self-control.” As we walk through life bearing this fruit, our witness will be really transforming! Looking at all these aspects of the fruit, the attempt to achieve them could be cumbersome for anyone. But let’s not forget, it is not our fruit, it is the fruit of the Spirit!
Love is first in Paul’s list perhaps because it summarizes all of the other virtues. Love brings joy, love makes peace and love makes all of the other possible. We know that love is transforming. As people who love our neighbor, we not only show our love but we also share the love of the One who made us all and the One who wants to save us all. And love is inviting; love is appealing; love blesses, touches, inspires, and changes things. The only way we have to bring people into the kingdom, or into the church is by loving them into Jesus Christ. Any action full of love will supersede all calculated, sophisticated, and artistic outreach methods.
The message has not changed since the day Jesus and the disciples met for the last time before his departure. Regular folks are called to be witnesses. It was never an easy task and for that reason it has been put aside so many times. Perhaps because the church has tried to bring the message on its own human terms and has tried to impose it upon others. These days are days where we need people walking humbly in order to be heard. It takes love and discernment, which are available to us. It is the work of the Holy Spirit in us and through us that will bring conviction to a broken world and continue to build God’s kingdom and the church.
Old Mystic, October 11, 2009
Acts 1:6-8
Summary
The task of being witnesses to God’s kingdom and to God’s work in our lives in Christ is possible because of God’s amazing presence in us through the Holy that empowers us to be co-workers with God in building God’s kingdom of which the church, reflected in many local communities, is a sign.
Sermon
When we look at this passage and we imagine the climatic scene of Jesus’ farewell to his disciples after the resurrection and when we hear the promise of Emmanuel, God being with us through the amazing presence of the Holy Spirit in us, there is a key word that catches our attention: power. And it is a remarkable word for what it means in most contexts. Its Greek version, dunamis, encompasses a variety of meanings. Power is the inherent strength or energy to perform an act effectively; it suggests movement or the generation of movement, force, and the ability to exert force to accomplish a feat. It often refers to the might of armies and their ability to conquer. In a broader sense, power is understood as authority and the capacity of exercising authority, control, and dominion of humans over humans.
Power plays such a significant role in society and within human social systems. It can be a force that keeps things in order in any given social system, and/or can change things both for good and for evil. We can speak of the powers that shape us, control us, and move us into action—or inaction—without ourselves being conscious about them. We often suffer—or not—the power of social arrangements that are maintained through power that continue to make the rich richer and the poor poorer. The power of oppression is so much present in the world—and has been so much denounced in the scriptures for over two millennia!
But I want to think of power as influence, beyond the idea of physical might or strength to force anything upon anyone. Power in this passage is influence, and it is about the power of the Holy Spirit, it the opportunity and the possibility of bringing conviction, transformation, renewal, and faith. The power of the Holy Spirit is the influence that Christian witness can exert in the lives of others. It is not an arm-twisting power; it is not the power of crusading against the “infidels;” It is not the political power to make all nations part of Christendom; neither the power to impose Christian views in the secular societies that are part of the world today. It is political in the sense that it is influence that will bring change to structures of injustice for the welfare of all, but understanding that it will not force peoples of other faiths to renounce to their conviction to become Christians. It is the influence that only the Holy Spirit can bring.
Jesus said, “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” And so he commissioned his disciples and all the generations to follow to be witnesses. History tells us that there have been many faithful witnesses; the message of the gospel has been spread all over the world. Yet, the task of building God’s kingdom continues because there is so much that needs to be done. We have signs of that kingdom yet our influence must continue in order to bring love, peace, and justice to the whole world.
The Holy Spirit, God in us, has a very special way of bringing that power of influence. I will point out three ways. First, it is influence that brings conviction; real, deep, heartfelt, and transforming conviction. It is more that plain knowledge or our ability to comprehend a creed, a faith statement, or any propositional truth. We often associate the word witness to the image of a court where someone can give a first hand account of something he or she has seen, heard, or experienced. And in the context of a court, the truth has to be spoken. And so we have been doing it for centuries! We have relied so much on proclamation as a way of witnessing that have we have resorted to all types of media to get the message out. We have used the pulpit, the printing press, radio, TV, and these days, the web, podcasts, streaming video, Facebook, and Twitter. Not that there is anything wrong with it; but we have too often “screamed” the message too loud to be heard. We have often been too triumphalistic to be convincing and our methods too calculated or simplistic to sink in.
Yet, it is the Holy Spirit in us that bring conviction and that is a powerful influence. But the power today may not reside solely on what we can say—in fact in many ways we have been muted by others and by our own actions—but on who we are in Christ! Saint Francis said, “Preach the Gospel at all times and when necessary use words.” Through our presence, our character, our actions, how we speak, and what we say, we betray the presence of the Holy Spirit. Our conversations will reflect the character of the one who is sending us, that is Jesus Christ. Convictions cannot be forced upon people; the one who convicts and convinces is the Holy Spirit.
Second, the power of influence that the Holy Spirit exerts is through the gifts granted to Christians. I make this statement with fear and trembling lest we once again fall prey of the arrogance that has plagued us so often. We as earthen vessels, by God Amazing Grace, we the wretches that are being saved, we have been given gifts that are not ours but God’s. And those gifts have the sole purpose of meeting human needs on God’s behalf. Paul made a long list of spiritual gifts that are often regarded as supernatural manifestations and a sort of proof of God’s presence. Indeed they are a sign of God’s presence, but not to prove anything but to bless people’s lives, beginning with their encounter with the Living God.
Paul’s list includes gifts such as healing, tongues, and prophecy which are perhaps the most popular among many Christians. But I want to focus on the gift of discernment of spirits which I interpret as the ability to know people, circumstances, and situations and the insight and good judgment to do what is right. I believe that this gift can takes us a long way as we witness to Jesus Christ in this world. I wonder how much use we make of this gift. What strikes me is that we suffer so many contradictions, we have so many disagreements, and we display so many different views about what is right or wrong in the world in spite of having been granted this gift of discernment. Yet, as we walk with the Christ we witness to, let us pray for that discernment that will make our witness powerful and transforming.
Third, the influence of our witness will be powerful through the fruit we bear; the fruit of the Holy Spirit. Paul also makes a list. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23gentleness, and self-control.” As we walk through life bearing this fruit, our witness will be really transforming! Looking at all these aspects of the fruit, the attempt to achieve them could be cumbersome for anyone. But let’s not forget, it is not our fruit, it is the fruit of the Spirit!
Love is first in Paul’s list perhaps because it summarizes all of the other virtues. Love brings joy, love makes peace and love makes all of the other possible. We know that love is transforming. As people who love our neighbor, we not only show our love but we also share the love of the One who made us all and the One who wants to save us all. And love is inviting; love is appealing; love blesses, touches, inspires, and changes things. The only way we have to bring people into the kingdom, or into the church is by loving them into Jesus Christ. Any action full of love will supersede all calculated, sophisticated, and artistic outreach methods.
The message has not changed since the day Jesus and the disciples met for the last time before his departure. Regular folks are called to be witnesses. It was never an easy task and for that reason it has been put aside so many times. Perhaps because the church has tried to bring the message on its own human terms and has tried to impose it upon others. These days are days where we need people walking humbly in order to be heard. It takes love and discernment, which are available to us. It is the work of the Holy Spirit in us and through us that will bring conviction to a broken world and continue to build God’s kingdom and the church.
To the Least and to the Lost
Mission and Ministry Series
Old Mystic, October 4, 2009
Matthew 25:31-46
Summary
The parable of the Judgment of the Nations—not exactly a parable—portrays a cosmic vision of the coming of the kingdom of God, a vision that, in spite of the harsh words of judgment, offers hope. Jesus’ call to be fully human and responsible for the wellbeing, life, and future of all people across all divides makes us builders of the kingdom and hopeful about a future of peace beyond our limited human imagination.
Sermon
I don’t think many of us enjoy some of the harsh words of judgment that we often find in the Scriptures. Images of hell and the idea of eternal punishment seem to be foreign to the understanding of a God of love who cares about creation and above all about us, who we often refer to our own selves as the “crown” of that creation. At the same time, the passage of the Judgment of the Nations, declares that the coming of God’s kingdom will not happen without a day of reckoning. In other words, we have a responsibility, we are accountable, and we have an opportunity. Jesus was not talking to a group of criminals awaiting execution; he was addressing the disciples and inviting them to the wondrous, amazing, and unique opportunity of being like him.
Interestingly, the passage is preceded by two parables: the parable of the Ten Bridesmaids and the parable of the Talents. The first one is a call to readiness; the second one is a call to responsibility. Keeping this in mind, the cosmic vision of the day of reckoning, which I prefer to call the coming of the kingdom, is Jesus’ appeal to purpose and action. It is a reminder of our responsibility to be transformers of the world as we walk on earth increasingly reflecting the character of Jesus Christ.
In the weakness of our humanity we have the tendency to look at this passage focusing on the dualism of goats and sheep. We see a clear definition of boundaries and we tend to separate—falling into the pits of many other dualisms—between good and bad, faithful and unfaithful, saved and unsaved, elected and not elected, conservative and liberal, or right and left. And we can continue with a long list of ways in which we can be separated. I believe the message is not about separation, or about distinctions. What I’m preaching today is a message of readiness and responsibility, of reckoning and accountability, and of mission and ministry.
We don’t have today, since the day of reckoning is still not here, two groups of people. We cannot count as we look into the world who are the goats and who are the sheep. There’s only one group, the human race, which God in his infinite mercy is painstakingly saving in Jesus Christ. And in this group we have the least and the lost. The least, those who are deprived of the fullness their humanity; those who are oppressed, brokenhearted, in prison, persecuted, on a refuge camp, or immersed in the most abject poverty. I don’t need to show statistics to prove how large is the number of human beings living in this predicament in today’s world.
The least are with us, among us, and everywhere. Sometimes we see them as a faceless mass; we may even refer to them simply by the use of this word: “them,” with no name, no future, and no business in the world as it is. It is not by chance that the scriptures are full of references of God’s preference for them, the least. It is precisely for that reason that Jesus said: “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” As some theologians like to put it: God takes the side of the poor.
Jesus’ powerful image of a judgment tribunal is not just a summons to individuals; it is call to responsibility to groups, churches, associations, states, and nations. It asks for action that is not just a “band-aid” type of solution. It is about people who walk with Christ, serve like Christ, and transform structures both in the private and the public arenas, structures of oppression that continue to perpetuate the tragic fate of the least in this world.
But as I said, the day of reckoning is still not here so we don’t have two groups. We have the least—which sadly happen to be the majority in the present world! But we also have the lost; those who still fail to see things fully as God wants us to see them. And, to a great extent we are all lost—and goats, perhaps, because, who are they righteous? Even if we want to call ourselves the sheep to make the list of those who are on the “right side” on the Day of Judgment, let’s not forget that sheep without a shepherd would be completely lost. In our humanity, with our weaknesses, our shortcomings, and our sins, we are lost when we fail to become fully human like Jesus Christ; when we fail to be our brother or sister’s keeper; when we have trouble to understand the great commandment of loving God above all things and our neighbor as ourselves.
But there is good news, the good news of the gospel. Christ comes into our lives to change them, to transform them, to save them. He is the good shepherd and he is guiding us in the process of becoming fully human—that is, like him, as we walk in a world where the least and the lost are being found. And he has a task for us, the task of being kingdom builders. It is a matter of purpose and a matter of action. Our purpose is to transform the world—our mission; and the action is our ministry, the task of doing all the things we can do wherever we are.
We will all love to hear Jesus’ words: “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.” God does not want to loose anyone! He wants to embrace those who suffer and he those who cause the suffering. Aren’t both the least and the lost in the same predicament? We may feel, perhaps, that we are in such a predicament so I want to remind us that we can always come to the arms of the Living and Loving God in Jesus Christ. I also need to challenge us to walk with Christ in this world and, as we grow in him to become fully human, let’s assume our responsibility of loving people, of doing good to people, and changing things that need to be changed. Wherever we go, in our homes and places of work; in the factory and in the office; in private and in public; in the church and in the world; let’s go and love people, meet needs, be transformed, and fulfill our mission and ministry.
Old Mystic, October 4, 2009
Matthew 25:31-46
Summary
The parable of the Judgment of the Nations—not exactly a parable—portrays a cosmic vision of the coming of the kingdom of God, a vision that, in spite of the harsh words of judgment, offers hope. Jesus’ call to be fully human and responsible for the wellbeing, life, and future of all people across all divides makes us builders of the kingdom and hopeful about a future of peace beyond our limited human imagination.
Sermon
I don’t think many of us enjoy some of the harsh words of judgment that we often find in the Scriptures. Images of hell and the idea of eternal punishment seem to be foreign to the understanding of a God of love who cares about creation and above all about us, who we often refer to our own selves as the “crown” of that creation. At the same time, the passage of the Judgment of the Nations, declares that the coming of God’s kingdom will not happen without a day of reckoning. In other words, we have a responsibility, we are accountable, and we have an opportunity. Jesus was not talking to a group of criminals awaiting execution; he was addressing the disciples and inviting them to the wondrous, amazing, and unique opportunity of being like him.
Interestingly, the passage is preceded by two parables: the parable of the Ten Bridesmaids and the parable of the Talents. The first one is a call to readiness; the second one is a call to responsibility. Keeping this in mind, the cosmic vision of the day of reckoning, which I prefer to call the coming of the kingdom, is Jesus’ appeal to purpose and action. It is a reminder of our responsibility to be transformers of the world as we walk on earth increasingly reflecting the character of Jesus Christ.
In the weakness of our humanity we have the tendency to look at this passage focusing on the dualism of goats and sheep. We see a clear definition of boundaries and we tend to separate—falling into the pits of many other dualisms—between good and bad, faithful and unfaithful, saved and unsaved, elected and not elected, conservative and liberal, or right and left. And we can continue with a long list of ways in which we can be separated. I believe the message is not about separation, or about distinctions. What I’m preaching today is a message of readiness and responsibility, of reckoning and accountability, and of mission and ministry.
We don’t have today, since the day of reckoning is still not here, two groups of people. We cannot count as we look into the world who are the goats and who are the sheep. There’s only one group, the human race, which God in his infinite mercy is painstakingly saving in Jesus Christ. And in this group we have the least and the lost. The least, those who are deprived of the fullness their humanity; those who are oppressed, brokenhearted, in prison, persecuted, on a refuge camp, or immersed in the most abject poverty. I don’t need to show statistics to prove how large is the number of human beings living in this predicament in today’s world.
The least are with us, among us, and everywhere. Sometimes we see them as a faceless mass; we may even refer to them simply by the use of this word: “them,” with no name, no future, and no business in the world as it is. It is not by chance that the scriptures are full of references of God’s preference for them, the least. It is precisely for that reason that Jesus said: “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” As some theologians like to put it: God takes the side of the poor.
Jesus’ powerful image of a judgment tribunal is not just a summons to individuals; it is call to responsibility to groups, churches, associations, states, and nations. It asks for action that is not just a “band-aid” type of solution. It is about people who walk with Christ, serve like Christ, and transform structures both in the private and the public arenas, structures of oppression that continue to perpetuate the tragic fate of the least in this world.
But as I said, the day of reckoning is still not here so we don’t have two groups. We have the least—which sadly happen to be the majority in the present world! But we also have the lost; those who still fail to see things fully as God wants us to see them. And, to a great extent we are all lost—and goats, perhaps, because, who are they righteous? Even if we want to call ourselves the sheep to make the list of those who are on the “right side” on the Day of Judgment, let’s not forget that sheep without a shepherd would be completely lost. In our humanity, with our weaknesses, our shortcomings, and our sins, we are lost when we fail to become fully human like Jesus Christ; when we fail to be our brother or sister’s keeper; when we have trouble to understand the great commandment of loving God above all things and our neighbor as ourselves.
But there is good news, the good news of the gospel. Christ comes into our lives to change them, to transform them, to save them. He is the good shepherd and he is guiding us in the process of becoming fully human—that is, like him, as we walk in a world where the least and the lost are being found. And he has a task for us, the task of being kingdom builders. It is a matter of purpose and a matter of action. Our purpose is to transform the world—our mission; and the action is our ministry, the task of doing all the things we can do wherever we are.
We will all love to hear Jesus’ words: “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.” God does not want to loose anyone! He wants to embrace those who suffer and he those who cause the suffering. Aren’t both the least and the lost in the same predicament? We may feel, perhaps, that we are in such a predicament so I want to remind us that we can always come to the arms of the Living and Loving God in Jesus Christ. I also need to challenge us to walk with Christ in this world and, as we grow in him to become fully human, let’s assume our responsibility of loving people, of doing good to people, and changing things that need to be changed. Wherever we go, in our homes and places of work; in the factory and in the office; in private and in public; in the church and in the world; let’s go and love people, meet needs, be transformed, and fulfill our mission and ministry.
Go!
Mission and Ministry Series
Old Mystic, September 27, 2009
Matthew 28:16-20
Summary
Jesus’ mandate to go and make disciples continues to be the appeal to God’s people to participate, get involved, and fulfill God’s purpose to build God’s Kingdom of love, peace, and justice. God continues to build the present and the future new world and new humanity by engaging people, missional people, who are willing to go and embrace more people.
Sermon
To say that God is a people’s person would be too much of a humanizing image of our Creator—there are perhaps more theologically sound statements that can be made about the Living God and his nature. At the same time, the history of salvation, as revealed in the scriptures, reflects God’s desire, intention, and actions to reach out to people and get them involved in a new creation, the creation of a new humanity. People are called, invited, and challenged to be transformed. That is what salvation is all about: a new world, with new life, with renewed hopes, where love is real, and peace and justice prevail. And we are being saved to be agents of salvation. A God who loves people, who reaches out to people, wants to accomplish his purpose with people and through people.
It would have been logical—in the most rational sense—that for such an enterprise as God’s mission for the whole creation, he would have chosen the most qualified, trained, and smart individuals like we would do when facing most of our human endeavors. Yet Jesus chose common folk like you and me. In fact, many of us would claim to have a little more education and refined manners than some of the rough fishermen who were part of the entourage. But they were chosen and they were special; they were willing to follow Jesus, they even claimed to be ready to die for him if necessary, and they stuck with him in spite of their doubts and weakness. They were special because they were God’s people. And anyone can be God’s people.
Reading William Paul Young’s The Shack, I was tickled by his portrait of God as a large African American woman who happened to be fond of anyone whose name was mentioned to her—both the good and the not so good. And she was always “particularly” fond of each and everyone. This is such a powerful image of how much God loves people. Full of love and patience God waits on us!
At the same time, as we look into the scene pictured in our reading, at the climax of Jesus’ life, work, and ministry, we are also challenged to join God in God’s mission in the world because God has chosen to do his work with people. This may seem obvious to many. On the other hand, we are seeing the church shrinking and in many ways loosing its sense of mission because we have made of it a closed circle or an association of the select and the elect who are just waiting for the “members” to show up. Jesus words are compelling, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.” The task is probably clear: making disciples, baptizing them, and teaching them. We may even claim that we are ready for the task—don’t we have a pastor, a building (with a baptistery and classrooms), and piles of Bibles, books, and other materials? But are they coming to us?
Jesus used an action word that has inspired generations and may need to be re-introduced: Go! And this emphasis of being sent it is not just a whim of anxious pastors who want to fill their buildings and enjoy the sweet taste of professional success as it is measured by church growth standards. In fact, Jesus did not say “go and bring ‘em.” He just said, Go! There is no question that a church will not build a concrete Christian community in a particular location unless people come. But they will come if God’s people go and meet people, bless people, love people, and embrace people wherever they go, in the name of God and reflecting in their lives the character of Jesus Christ.
But what does it mean to go for “regular” folks in the pews (or chairs) today? Let me just muster a few answers. First, to go is to be missional. This is a rather new qualifier for the church and it is roughly understood as a quality of congregations that do most of the work outside their buildings. They are less concerned about institutional and numerical growth that in what they can accomplish with God and for God when they go out. They go to the soup kitchen, to the rescue mission, to the community center, the hospital, and the nursing home. And wherever they go, they focus on people and their needs and they become vessels of the Christ that want to bless lives.
The action is out there! Obviously, we’d love to meet people’s needs in this place all the time, not only on Sundays—if we actually do! But, let’s face it, people are not knocking down our doors to get in and fill our building. The work is out there and anyone can do it because that is God’s design: God is sending people to go and do it. The disciples were able to do it because they had spent time with Jesus and when making connections with people they reflected the character of the Christ.
Second, to go and do mission means for us today that we must go to places both near and far away. Going far away has traditionally being left to missionaries. They go and work, teach, and serve among people in distant lands where there are many needs to be met. Not all of us have been called to such a task. Yet we can respond to the imperative of going by remaining connected with our missionaries, in support of them, and eventually through our own involvement in the mission field. We will be going to places if we embrace those who are in the mission field because they are part of us. Missionaries are people, our people, who God sent to reach out to underserved peoples.
Third, Jesus’ words are inviting us to go to the usual places; the places where we go day in and day out; the ordinary places; the places where we meet people, work with them, have fun with them, and where all kinds of interactions take place—including church! We do not need to get set in a sort of missional mode to be God’s people blessing people; we can be missional just by being there. The very presence of a heart that prays for the sick, has compassion for the brokenhearted, that weeps with those who weep, laughs with those who laugh, and loves people, can and will make a difference.
To go is to be there for our family, our friends, neighbors, co-workers, and the stranger that needs a helping hand. To go is to walk our daily walk—not ignoring our own needs and nurturing—but with a focus on people and asking the question: “what can I do for you?” Not everyone will welcome us, that is a sad fact. Yet, there is so much need in this world that we will always find someone to help.
Building a Christian community here requires bringing people together. The beauty of being God’s church rests on the fact that we are a community of people that love one another, enjoy spending time together, and have fun doing things together. We help one another, we support one another, and we want to bring more people into the body. I always like to emphasize when talking about how we can grow as a congregation that people bring people. It is not the programs, or the quality of the music, or the inspiration of the preaching. Those things undoubtedly help. Transformation happens when people become missional, and go, and do good to others. Bringing them in becomes then a natural thing.
Old Mystic, September 27, 2009
Matthew 28:16-20
Summary
Jesus’ mandate to go and make disciples continues to be the appeal to God’s people to participate, get involved, and fulfill God’s purpose to build God’s Kingdom of love, peace, and justice. God continues to build the present and the future new world and new humanity by engaging people, missional people, who are willing to go and embrace more people.
Sermon
To say that God is a people’s person would be too much of a humanizing image of our Creator—there are perhaps more theologically sound statements that can be made about the Living God and his nature. At the same time, the history of salvation, as revealed in the scriptures, reflects God’s desire, intention, and actions to reach out to people and get them involved in a new creation, the creation of a new humanity. People are called, invited, and challenged to be transformed. That is what salvation is all about: a new world, with new life, with renewed hopes, where love is real, and peace and justice prevail. And we are being saved to be agents of salvation. A God who loves people, who reaches out to people, wants to accomplish his purpose with people and through people.
It would have been logical—in the most rational sense—that for such an enterprise as God’s mission for the whole creation, he would have chosen the most qualified, trained, and smart individuals like we would do when facing most of our human endeavors. Yet Jesus chose common folk like you and me. In fact, many of us would claim to have a little more education and refined manners than some of the rough fishermen who were part of the entourage. But they were chosen and they were special; they were willing to follow Jesus, they even claimed to be ready to die for him if necessary, and they stuck with him in spite of their doubts and weakness. They were special because they were God’s people. And anyone can be God’s people.
Reading William Paul Young’s The Shack, I was tickled by his portrait of God as a large African American woman who happened to be fond of anyone whose name was mentioned to her—both the good and the not so good. And she was always “particularly” fond of each and everyone. This is such a powerful image of how much God loves people. Full of love and patience God waits on us!
At the same time, as we look into the scene pictured in our reading, at the climax of Jesus’ life, work, and ministry, we are also challenged to join God in God’s mission in the world because God has chosen to do his work with people. This may seem obvious to many. On the other hand, we are seeing the church shrinking and in many ways loosing its sense of mission because we have made of it a closed circle or an association of the select and the elect who are just waiting for the “members” to show up. Jesus words are compelling, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.” The task is probably clear: making disciples, baptizing them, and teaching them. We may even claim that we are ready for the task—don’t we have a pastor, a building (with a baptistery and classrooms), and piles of Bibles, books, and other materials? But are they coming to us?
Jesus used an action word that has inspired generations and may need to be re-introduced: Go! And this emphasis of being sent it is not just a whim of anxious pastors who want to fill their buildings and enjoy the sweet taste of professional success as it is measured by church growth standards. In fact, Jesus did not say “go and bring ‘em.” He just said, Go! There is no question that a church will not build a concrete Christian community in a particular location unless people come. But they will come if God’s people go and meet people, bless people, love people, and embrace people wherever they go, in the name of God and reflecting in their lives the character of Jesus Christ.
But what does it mean to go for “regular” folks in the pews (or chairs) today? Let me just muster a few answers. First, to go is to be missional. This is a rather new qualifier for the church and it is roughly understood as a quality of congregations that do most of the work outside their buildings. They are less concerned about institutional and numerical growth that in what they can accomplish with God and for God when they go out. They go to the soup kitchen, to the rescue mission, to the community center, the hospital, and the nursing home. And wherever they go, they focus on people and their needs and they become vessels of the Christ that want to bless lives.
The action is out there! Obviously, we’d love to meet people’s needs in this place all the time, not only on Sundays—if we actually do! But, let’s face it, people are not knocking down our doors to get in and fill our building. The work is out there and anyone can do it because that is God’s design: God is sending people to go and do it. The disciples were able to do it because they had spent time with Jesus and when making connections with people they reflected the character of the Christ.
Second, to go and do mission means for us today that we must go to places both near and far away. Going far away has traditionally being left to missionaries. They go and work, teach, and serve among people in distant lands where there are many needs to be met. Not all of us have been called to such a task. Yet we can respond to the imperative of going by remaining connected with our missionaries, in support of them, and eventually through our own involvement in the mission field. We will be going to places if we embrace those who are in the mission field because they are part of us. Missionaries are people, our people, who God sent to reach out to underserved peoples.
Third, Jesus’ words are inviting us to go to the usual places; the places where we go day in and day out; the ordinary places; the places where we meet people, work with them, have fun with them, and where all kinds of interactions take place—including church! We do not need to get set in a sort of missional mode to be God’s people blessing people; we can be missional just by being there. The very presence of a heart that prays for the sick, has compassion for the brokenhearted, that weeps with those who weep, laughs with those who laugh, and loves people, can and will make a difference.
To go is to be there for our family, our friends, neighbors, co-workers, and the stranger that needs a helping hand. To go is to walk our daily walk—not ignoring our own needs and nurturing—but with a focus on people and asking the question: “what can I do for you?” Not everyone will welcome us, that is a sad fact. Yet, there is so much need in this world that we will always find someone to help.
Building a Christian community here requires bringing people together. The beauty of being God’s church rests on the fact that we are a community of people that love one another, enjoy spending time together, and have fun doing things together. We help one another, we support one another, and we want to bring more people into the body. I always like to emphasize when talking about how we can grow as a congregation that people bring people. It is not the programs, or the quality of the music, or the inspiration of the preaching. Those things undoubtedly help. Transformation happens when people become missional, and go, and do good to others. Bringing them in becomes then a natural thing.
The Power of Speech
Old Mystic, September 13, 2009
James 3:1-12
Summary
The way we speak, the manner in which we talk to one another, our speech, when led by the Spirit of God, has the potential of transforming lives and building God’s kingdom.
Sermon
How many times have you realized that you wanted to take your words back? Not so much because a particular statement made was inaccurate, or some facts were distorted, or because it was plainly wrong. In fact, many of us have a hard time to recognize that sometimes we are completely mistaken. But when our words involve consequences—which most of the time do—and by speaking them someone may be misguided, confused, or hurt, we may get that feeling of uneasiness; a deep sense that we want to take those words back.
Our speech is very important. It has to do with how we communicate with one another by means of our language—sometimes more than one—within a culture, a region, or a particular setting. Our choice of words is crucial to be understood. And when we have certain degree of authority because of our role, or the position we hold, or the trust granted to us, our speech bears a significant influence on our relationships. We are all influenced, shaped, changed, and transformed—both positively and negatively—by the way we talk to each other, and the messages we hear and pass along.
As I look at our lectionary passage I must confess I struggle with the use of strong metaphors to depict the reprehensible use of the tongue, a symbol of our speech. James puts it bluntly, “the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by a small fire! …The tongue is a fire… stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell… no one can tame the tongue—a restless evil, full of deadly poison.” These are very strong words themselves, yet they are spoken to illustrate the power of speech.
I have often heard messages preached about this passage focused mostly on gossip and how spreading rumors can affect our relationships in congregations. This is obviously very important, however, in the context of the passage, the misuse of speech and the weight of words, I believe, is primarily focused on authority. James is warning teachers—who boast authority—to be careful about the way they speak. Voices that are granted authority have great influence and we can witness to that both in the private realm and the public square. Words are very rarely “gone with the wind.” A child will be shaped by the words he or she hears from those who have “authority” at home. Young lives are constantly shaped at school by the language and speech of teachers and sometimes those who are “in charge” are not aware of what an influence they are in those lives.
The airwaves are filled with words that influence our lives beyond our schooling years. We hear the sound bites of political half-truths pounding our years, stirring our feelings, and very often leading us to deception. Not to mention, in this informational age how the internet has become such a medium of deception. We all cherish the first amendment and the beauty of our freedom of speech and we can and should use any means to communicate, get informed, and acquire knowledge. Let’s beware, however, not to use such a precious right as a weapon to destroy; let it be a tool to build!
Many can claim authority and allege to possess the truth and, those who believe them, will give a lot of weight to their words. Yet, in this postmodern century, having come to the realization of the limitations of our humanity, can’t we finally agree that we have just glimpses of the “truth” and only perceptions of reality? The world needs humble words; words that honestly acknowledge that we can’t see the whole picture; words that are carefully articulated and spoken to build a better world; to build the kingdom of God.
We need to employ a language that transforms and shapes a new world in the image of Jesus Christ. We need a different language than that we hear most of the time. First, this is a language of love. Paul, writing in the first letter to the Corinthians, as he addressed the abuses in the use of “spiritual language,” said: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal.” Words may be powerful but will be empty or destructive without love. But when they express love they have the power to transform the world!
They ought to be honest, however. Love must be in our hearts and that may not come that easy though God sheds love in our hearts according to the scriptures. But when have love to give, let us not keep it just for ourselves and those who we find easy to love. Let us use words of love even for those who we believe don’t deserve them. It is obvious that evil can overwhelm us and hamper our ability to use constructive, loving speech. Yet, the worst evils can be denounced in contrast to God’s love with benevolent words.
Second, when we speak words of love our speech bears good news. That is what the gospel is all about. Good news about God being active in the world; good news about the reality and the possibility of a kingdom of love, peace, and justice; good news of hope for the poor, the brokenhearted, the sick, and the downtrodden. In God’s world even the bad news have their flip side, so let us bring the good news even in the midst of a catastrophe.
The gospel has been so often preached using many words to let people know what is wrong with them; why they need Jesus Christ and how heavy their sins are. Sins are heavy, yet it is the language of the good news of God’s love and of God’s redemption in Christ that will speak to the needs of the person. Good news spoken with love will make the difference more than a thousand words addressing what is wrong. Critical thinking and social analysis are great tools to asses the crude reality of a world plagued by oppression, war, and poverty. There is also a flip side to this harsh reality: God’s salvation, God’s liberation, and God’s kingdom are already here and yet they will fully realize in the future. We can use words of good news to paint the wonderful picture of this promise.
Third, words of love bring good news, and these are good news of peace. Words are such a huge part in dealing with conflict. They can deter violence but they also have the potential of increasing hostilities. In fact, words and their powerful influence can indeed initiate the most bitter and deadly conflicts between human beings. As we face clashes of all kinds day in and day out, let us be reminded that the good news of Christ are good news of peace. In the letter to the Ephesians, the writer, when speaking about the Christian wearing the whole armor of God—significantly, a language of war—admonishes the audience that “As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace.”
Peace is the best word to describe the future, the hope, and the promise of God for humankind in Jesus Christ. We can perhaps argue that sometimes we have to fight for peace. Many have resorted to the argument that war is inevitable and sided with Saint Augustine to articulate the possibility and reality of a just war. Others have maintained that when following the teachings of Jesus they find no justification for war. Either way, our daily language can make a difference. We possess the ability to choose our words and therefore we can carefully select words that sow seeds of peace in our homes, our neighborhoods, our congregations, and in the public square.
The way we talk to each other can be a powerful influence. Let us be truthful but careful; honest but measured; passionate but peaceful; denouncing but soothing. Above all, may our speech be a message of love and peace that bears the good news of Jesus Christ.
James 3:1-12
Summary
The way we speak, the manner in which we talk to one another, our speech, when led by the Spirit of God, has the potential of transforming lives and building God’s kingdom.
Sermon
How many times have you realized that you wanted to take your words back? Not so much because a particular statement made was inaccurate, or some facts were distorted, or because it was plainly wrong. In fact, many of us have a hard time to recognize that sometimes we are completely mistaken. But when our words involve consequences—which most of the time do—and by speaking them someone may be misguided, confused, or hurt, we may get that feeling of uneasiness; a deep sense that we want to take those words back.
Our speech is very important. It has to do with how we communicate with one another by means of our language—sometimes more than one—within a culture, a region, or a particular setting. Our choice of words is crucial to be understood. And when we have certain degree of authority because of our role, or the position we hold, or the trust granted to us, our speech bears a significant influence on our relationships. We are all influenced, shaped, changed, and transformed—both positively and negatively—by the way we talk to each other, and the messages we hear and pass along.
As I look at our lectionary passage I must confess I struggle with the use of strong metaphors to depict the reprehensible use of the tongue, a symbol of our speech. James puts it bluntly, “the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by a small fire! …The tongue is a fire… stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell… no one can tame the tongue—a restless evil, full of deadly poison.” These are very strong words themselves, yet they are spoken to illustrate the power of speech.
I have often heard messages preached about this passage focused mostly on gossip and how spreading rumors can affect our relationships in congregations. This is obviously very important, however, in the context of the passage, the misuse of speech and the weight of words, I believe, is primarily focused on authority. James is warning teachers—who boast authority—to be careful about the way they speak. Voices that are granted authority have great influence and we can witness to that both in the private realm and the public square. Words are very rarely “gone with the wind.” A child will be shaped by the words he or she hears from those who have “authority” at home. Young lives are constantly shaped at school by the language and speech of teachers and sometimes those who are “in charge” are not aware of what an influence they are in those lives.
The airwaves are filled with words that influence our lives beyond our schooling years. We hear the sound bites of political half-truths pounding our years, stirring our feelings, and very often leading us to deception. Not to mention, in this informational age how the internet has become such a medium of deception. We all cherish the first amendment and the beauty of our freedom of speech and we can and should use any means to communicate, get informed, and acquire knowledge. Let’s beware, however, not to use such a precious right as a weapon to destroy; let it be a tool to build!
Many can claim authority and allege to possess the truth and, those who believe them, will give a lot of weight to their words. Yet, in this postmodern century, having come to the realization of the limitations of our humanity, can’t we finally agree that we have just glimpses of the “truth” and only perceptions of reality? The world needs humble words; words that honestly acknowledge that we can’t see the whole picture; words that are carefully articulated and spoken to build a better world; to build the kingdom of God.
We need to employ a language that transforms and shapes a new world in the image of Jesus Christ. We need a different language than that we hear most of the time. First, this is a language of love. Paul, writing in the first letter to the Corinthians, as he addressed the abuses in the use of “spiritual language,” said: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal.” Words may be powerful but will be empty or destructive without love. But when they express love they have the power to transform the world!
They ought to be honest, however. Love must be in our hearts and that may not come that easy though God sheds love in our hearts according to the scriptures. But when have love to give, let us not keep it just for ourselves and those who we find easy to love. Let us use words of love even for those who we believe don’t deserve them. It is obvious that evil can overwhelm us and hamper our ability to use constructive, loving speech. Yet, the worst evils can be denounced in contrast to God’s love with benevolent words.
Second, when we speak words of love our speech bears good news. That is what the gospel is all about. Good news about God being active in the world; good news about the reality and the possibility of a kingdom of love, peace, and justice; good news of hope for the poor, the brokenhearted, the sick, and the downtrodden. In God’s world even the bad news have their flip side, so let us bring the good news even in the midst of a catastrophe.
The gospel has been so often preached using many words to let people know what is wrong with them; why they need Jesus Christ and how heavy their sins are. Sins are heavy, yet it is the language of the good news of God’s love and of God’s redemption in Christ that will speak to the needs of the person. Good news spoken with love will make the difference more than a thousand words addressing what is wrong. Critical thinking and social analysis are great tools to asses the crude reality of a world plagued by oppression, war, and poverty. There is also a flip side to this harsh reality: God’s salvation, God’s liberation, and God’s kingdom are already here and yet they will fully realize in the future. We can use words of good news to paint the wonderful picture of this promise.
Third, words of love bring good news, and these are good news of peace. Words are such a huge part in dealing with conflict. They can deter violence but they also have the potential of increasing hostilities. In fact, words and their powerful influence can indeed initiate the most bitter and deadly conflicts between human beings. As we face clashes of all kinds day in and day out, let us be reminded that the good news of Christ are good news of peace. In the letter to the Ephesians, the writer, when speaking about the Christian wearing the whole armor of God—significantly, a language of war—admonishes the audience that “As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace.”
Peace is the best word to describe the future, the hope, and the promise of God for humankind in Jesus Christ. We can perhaps argue that sometimes we have to fight for peace. Many have resorted to the argument that war is inevitable and sided with Saint Augustine to articulate the possibility and reality of a just war. Others have maintained that when following the teachings of Jesus they find no justification for war. Either way, our daily language can make a difference. We possess the ability to choose our words and therefore we can carefully select words that sow seeds of peace in our homes, our neighborhoods, our congregations, and in the public square.
The way we talk to each other can be a powerful influence. Let us be truthful but careful; honest but measured; passionate but peaceful; denouncing but soothing. Above all, may our speech be a message of love and peace that bears the good news of Jesus Christ.
Blessings for All
Old Mystic, September 6, 2009
Mark 7:27-30
Summary
As we look into the casting out of the demon from the Syrophoenician woman’s daughter, we are challenged to trust in God’s physical, emotional, and spiritual healing, which is a precious gift from God and it is a gift for all.
Sermon
I grew up in a Baptist church singing most of the hymns we sing today, many of which had already been around for many years in those days. One that particularly goes back to my earliest days and as far back as I can remember is the familiar “Count your Blessings.” Even at an early age, the admonition of those words was very instructional and the message, a simple and honest appeal to trust in God’s providence.
“When upon life’s billows you are tempest tossed,
When you are discouraged thinking all is lost,
Count your many blessings—name them on by one,
And it will surprise you what the Lord has done.” (Johnson Oatman Jr., 1897)
Needless to say, and after having seen so much suffering in this world, the simplicity of the lyrics of that hymn may be perhaps a bit difficult to take. Sickness and disease are rampant in this world. And when we suffer physical, emotional, and even spiritual ailments, we may be so much blinded by our condition not to be able to count our blessings—if we can reckon any.
But faith in Christ does sustain us and I believe we can always count blessings. Personally, if you hear me complain, shame on me! I have many: family, friends, a church, a roof, food on the table and… to a great degree fairly good health. Health? There is no question, as we age and advance in life, we realize how much we cherish our health.
The health of her daughter was the concern of the Syrophoenician woman of our story. In her days there was no health care whether private, or universal, in the single payer form, with public option or not, or run by the government. She could only depend on her faith and on a miracle. Her daughter had an unclean spirit and she needed that demon to be cast out, and Jesus, uninvited, seeking a respite, and not wanting to be noticed, happened to be around.
Hopeful, she came to Jesus only to hear a statement that is hard to take when it is put in Jesus’ lips. “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.” Was Jesus just testing her? She was not a Jew and therefore she was not entitled to the blessings from a God that it were understood to be exclusive. But she insisted. Her faith was perhaps stronger and her understanding wider than that of most of the religious people then. “Even the dogs under the table eat the children’s crumbs,” she replied. She appealed to the universal grace of God, who offers healing to all. Whether Jesus was testing her to teach her a lesson or he was simply unwilling to offer healing to a non Jew and changed his mind seem to me of secondary importance. The gift of healing was available for the woman’s daughter.
Healing is a gift from God. Our bodies can be treated with all the advances of modern scientific medicine, with the most effective drugs, and the most aggressive intervention by specialists, but who can explain the miracle of wounds healed, of cells regenerated, of broken bones solidified? Someone may even suggest, from a non religious perspective, that it is the body that has the capacity of self-healing. But, can we fail to see God’s hand in human healing? Don’t we pray every Sunday for the sick—sometimes a long list—because we know that healing is a gift from God?
Yet, we all know the importance of human intervention and how God does act through human agents. We are all aware we need doctors, nurses, aides, hospitals, and yes… some sort of administration to manage what is God’s gift. We all need healthcare to reach physical, emotional, and spiritual health. Unfortunately, it seems that in this world healthcare is a commodity—human action to broker a gift from God, but action that is costly. It can be sold and bought and at a very high price tag. We all know how many in America go bankrupt in their golden years because they are stuck with a huge medical bill. Again,let’s not be mistaken, medical care is very costly. The training of good professionals, the technology applied, and the research required to offer good healthcare cost a lot of money. Yet, for us, as Christians, reflecting upon the love of God and Jesus’ works, it is still a gift from God; the gift of our intelligence, our minds, and our creativity to offer God’s gift of healing.
Jesus response to the Syrophoenician woman was simply that her daughter, under the oppression of an unclean spirit, did not qualify for healing according the standards of the Jewish cultural and religious standards of the day. Nonetheless, he healed the girl upon the plea and the insistence of her mother. As she put it, “even the dogs under the table eat the children’s crumbs.” And her statement points to a profound theological reality, the truth that God is not an exclusive God.
Healing, health, and healthcare are not an exclusive benefit. They are not just the privilege of some who believe they are entitled to it. They are a gift for all from a God that is inclusive! Unfortunately, in this world we all love to dwell on privilege and entitlement (Nozick). Justice means for many that possessing goods or services is a right of those who can acquire or inherit them. What about the less fortunate? What about those who Jesus called the least, those who, because of the many injustices we witness day by day in this world cannot afford some of the most basic goods and services including health care? Jesus’ statement on Matthew 25 makes us al responsible for all. And that may mean relinquishing some of our deeply entrenched sense of entitlement.
It is painful for me to witness the ongoing national discussion on healthcare. But my disappointment has not so much to do with the acceptance or not of the current bill on the legislative table; nor with the heated discussions in town meetings, after all there have been probably more civilized conversations than those highly publicized by the media. What is painful for me, is the feet-dragging, the fear mongering, and the systematic attempts to debunk any efforts to provide healthcare for all. I believe we should use the language of human rights: healthcare is not a commodity it is a basic human right—and I call it a gift from God Almighty.
Jesus could not, would not, and did not deny care to the foreigner, poor, and religiously undeserving person. His final words were, “you may go—the demon has left your daughter.” Of course, he is Jesus! Nobody better than him to know that what he had to offer was –and is—a gift from God and a gift for all.
Unfortunately, very often swept by the cultural and political trends, we Christians tend to forget our prophetic role. We are interpreters of the Scriptures and bearers of the message of the gospel; messengers of good news. And the good news is that God cares for all and God wants us to care for all. We are stewards of God’s gifts, including whatever means are necessary in bringing healing to this world. We must acknowledge the complexities involved in attaining some of the goals of God’s kingdom here and now. Yet, we cannot ignore God’s love, compassion, and the free gift of healing for all human beings. And foremost, we have to trust God! And based upon that trust work hard to make sure that God’s blessings reach all.
Mark 7:27-30
Summary
As we look into the casting out of the demon from the Syrophoenician woman’s daughter, we are challenged to trust in God’s physical, emotional, and spiritual healing, which is a precious gift from God and it is a gift for all.
Sermon
I grew up in a Baptist church singing most of the hymns we sing today, many of which had already been around for many years in those days. One that particularly goes back to my earliest days and as far back as I can remember is the familiar “Count your Blessings.” Even at an early age, the admonition of those words was very instructional and the message, a simple and honest appeal to trust in God’s providence.
“When upon life’s billows you are tempest tossed,
When you are discouraged thinking all is lost,
Count your many blessings—name them on by one,
And it will surprise you what the Lord has done.” (Johnson Oatman Jr., 1897)
Needless to say, and after having seen so much suffering in this world, the simplicity of the lyrics of that hymn may be perhaps a bit difficult to take. Sickness and disease are rampant in this world. And when we suffer physical, emotional, and even spiritual ailments, we may be so much blinded by our condition not to be able to count our blessings—if we can reckon any.
But faith in Christ does sustain us and I believe we can always count blessings. Personally, if you hear me complain, shame on me! I have many: family, friends, a church, a roof, food on the table and… to a great degree fairly good health. Health? There is no question, as we age and advance in life, we realize how much we cherish our health.
The health of her daughter was the concern of the Syrophoenician woman of our story. In her days there was no health care whether private, or universal, in the single payer form, with public option or not, or run by the government. She could only depend on her faith and on a miracle. Her daughter had an unclean spirit and she needed that demon to be cast out, and Jesus, uninvited, seeking a respite, and not wanting to be noticed, happened to be around.
Hopeful, she came to Jesus only to hear a statement that is hard to take when it is put in Jesus’ lips. “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.” Was Jesus just testing her? She was not a Jew and therefore she was not entitled to the blessings from a God that it were understood to be exclusive. But she insisted. Her faith was perhaps stronger and her understanding wider than that of most of the religious people then. “Even the dogs under the table eat the children’s crumbs,” she replied. She appealed to the universal grace of God, who offers healing to all. Whether Jesus was testing her to teach her a lesson or he was simply unwilling to offer healing to a non Jew and changed his mind seem to me of secondary importance. The gift of healing was available for the woman’s daughter.
Healing is a gift from God. Our bodies can be treated with all the advances of modern scientific medicine, with the most effective drugs, and the most aggressive intervention by specialists, but who can explain the miracle of wounds healed, of cells regenerated, of broken bones solidified? Someone may even suggest, from a non religious perspective, that it is the body that has the capacity of self-healing. But, can we fail to see God’s hand in human healing? Don’t we pray every Sunday for the sick—sometimes a long list—because we know that healing is a gift from God?
Yet, we all know the importance of human intervention and how God does act through human agents. We are all aware we need doctors, nurses, aides, hospitals, and yes… some sort of administration to manage what is God’s gift. We all need healthcare to reach physical, emotional, and spiritual health. Unfortunately, it seems that in this world healthcare is a commodity—human action to broker a gift from God, but action that is costly. It can be sold and bought and at a very high price tag. We all know how many in America go bankrupt in their golden years because they are stuck with a huge medical bill. Again,let’s not be mistaken, medical care is very costly. The training of good professionals, the technology applied, and the research required to offer good healthcare cost a lot of money. Yet, for us, as Christians, reflecting upon the love of God and Jesus’ works, it is still a gift from God; the gift of our intelligence, our minds, and our creativity to offer God’s gift of healing.
Jesus response to the Syrophoenician woman was simply that her daughter, under the oppression of an unclean spirit, did not qualify for healing according the standards of the Jewish cultural and religious standards of the day. Nonetheless, he healed the girl upon the plea and the insistence of her mother. As she put it, “even the dogs under the table eat the children’s crumbs.” And her statement points to a profound theological reality, the truth that God is not an exclusive God.
Healing, health, and healthcare are not an exclusive benefit. They are not just the privilege of some who believe they are entitled to it. They are a gift for all from a God that is inclusive! Unfortunately, in this world we all love to dwell on privilege and entitlement (Nozick). Justice means for many that possessing goods or services is a right of those who can acquire or inherit them. What about the less fortunate? What about those who Jesus called the least, those who, because of the many injustices we witness day by day in this world cannot afford some of the most basic goods and services including health care? Jesus’ statement on Matthew 25 makes us al responsible for all. And that may mean relinquishing some of our deeply entrenched sense of entitlement.
It is painful for me to witness the ongoing national discussion on healthcare. But my disappointment has not so much to do with the acceptance or not of the current bill on the legislative table; nor with the heated discussions in town meetings, after all there have been probably more civilized conversations than those highly publicized by the media. What is painful for me, is the feet-dragging, the fear mongering, and the systematic attempts to debunk any efforts to provide healthcare for all. I believe we should use the language of human rights: healthcare is not a commodity it is a basic human right—and I call it a gift from God Almighty.
Jesus could not, would not, and did not deny care to the foreigner, poor, and religiously undeserving person. His final words were, “you may go—the demon has left your daughter.” Of course, he is Jesus! Nobody better than him to know that what he had to offer was –and is—a gift from God and a gift for all.
Unfortunately, very often swept by the cultural and political trends, we Christians tend to forget our prophetic role. We are interpreters of the Scriptures and bearers of the message of the gospel; messengers of good news. And the good news is that God cares for all and God wants us to care for all. We are stewards of God’s gifts, including whatever means are necessary in bringing healing to this world. We must acknowledge the complexities involved in attaining some of the goals of God’s kingdom here and now. Yet, we cannot ignore God’s love, compassion, and the free gift of healing for all human beings. And foremost, we have to trust God! And based upon that trust work hard to make sure that God’s blessings reach all.
The Joy of Love
Old Mystic, August 30, 2009
Song 2:8-13
Summary
The language of love, powerfully expressed in the book of Song of Solomon, is an invitation to enter into the joy of loving relationships which are a gift from a loving God. It encompasses the love that yearns for the same loving response from a lover/spouse and the deep ineffable love from God.
Sermon
When we look at the collection of poems in the book known as the Song of Solomon, we find a rich language of love, full of expressions that many may consider inconvenient for a non-mature church audience. Some of the words found are perhaps “too descriptive” of what the God given gift of sexual desire for a loved one is—more than many Christians’ level of tolerance was able to bear in public through many generations. Someone may have said: why are these explicit, fleshly, “so human” poems in the Scriptures?
But God speaks in many ways; so many that we cannot cease to be amazed. Yet, I’m not surprised by the message that describes the passion, commitment, and deep yearning of human love. I grant it; many may not enjoy the gift of a deep loving union with a spouse and over the centuries many marriages have been arranged out of convenience. Yet, love is always in the air. I am talking about serious, committed, responsible, genuine, love between lovers/spouses; a love that bounds two people together for life. And God bestows on us the gift of that divine yet human love in spite of our shortcomings, like our inability to faithfully keep our pledges of commitment to one another.
God reveals in the Scriptures with beautiful metaphors the language of love between lovers/spouses. Love is a gift from God and from this book we learn that the joy of that love implanted by God in our beings can and ought to be expressed with delight. I must confess here that my way of expressing the deep love I have for my wife very often lacks the richness of expression found in this book and in the vast array of romantic literature—if I ever remember that it is so good to just hear the sweet words “I love you.”
The Song of Solomon is a compelling message of the beauty, the pleasure, and the joy of lovers/spouses’ love. Our lectionary reading describes that joyous feeling: “The voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills. My beloved is like a gazelle or a young stag… My beloved speaks and says to me: “Arise, my love, my fair one, and come away… The flowers appear on the earth; the time of singing has come.”
But the Scriptures are encompassing and love is at the center of God’s revelation. God is love and we are challenged to love God and our neighbor. For that reason and consequently for generations these love poems have also been interpreted as a love dialog between Christ and the church or, as in the case of the monastic movement in the Middle Ages, the mystic spiritual yearning of the human soul for the Divine. Bernard of Clairvaux, the 12th century abbot wrote about the encounter with the “beloved”:
I could not perceive the exact moment of his arrival. He did not enter
by the senses, but whence did he come? Perhaps he did not
enter at all…. But I found him closer to me that I to myself. How
can I perceive his presence within me? It is full of life and efficacy
and no sooner has he entered than my sluggish soul is awakened.
He moves, and warms, and wounds my heart, hard and stony and
sick though it be. It is solely by the movement of my heart that I
understand that he is there and I realize the power of his action.
(Sermon 74:6) (http://www.baylor.edu/christianethics/MysticismArticleTucker.pdf)
The language of love found in the poems of the Song of Solomon is an invitation to enter into loving relationships with God, with spouses/lovers and with everyone else. Remember the Beatles’ song “All You Need Is Love?”
There's nothing you can make that can't be made.
No one you can save that can't be saved.
Nothing you can do but you can learn how to be you
in time - It's easy.
All you need is love… (John Lennon/Paul McCartney)
The words may sound simplistic; life is not that easy most of the time and love is very often so hard to come by. Yet, it is the beginning of all good things. And, most importantly, it is a gift from God that we all need and must share.
Our poem today describes three aspects of a relationship: the desire, the encounter, and the subsequent feeling of joy. First, the desire to be loved is so central to our being human—made in the image of God, that is. Don’t we all yearn for that love? And that yearning is so evident in the passage when the bride describes with anticipation the coming of her beloved. She can hear his voice and in her imagination he is eagerly coming to her encounter “leaping upon the mountains and bounding over the hills.” She describes him as a “gazelle” or a “young stag.”
Do we have that kind of desire for God’s loving relationship? We may not know it but we do. God loves us! Isn’t it expressed strong and clear in Paul’s statement: “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else… [Nothing] will be able to separate us from the love of God in Christ Jesus our Lord?” God desires our love! And we have that yearning though we don’t know very often how to express it. Wouldn’t be great to have the same freedom that the 12th century monks had to use this language to express it?
Second, the bride and the groom in the passage experience an encounter, what both deeply desire. It is beautifully expressed in the images of places that are associated with good times. Spring is there; flowers are blooming; the vines are blossom, and the trees are bearing fruit. The perfect environment for the invitation: “Arise, my love… and come away.” We all have places we love and special moments we remember. And they are always associated with someone. Whether the tulip gardens of Paris down the Champs Elysees, or Sophie’s Café in Exeter, RI, or the kitchen at the home, these places are special because I share them with the love of my life.
God can be encountered everywhere and anywhere. The church is one special place—and that’s perhaps why we love it so much—where we can encounter God. And through worship, and singing, and prayers, we have been provided with the tools to express our yearning for God’s love and to experience that encounter. What an opportunity to share Bernard’s experience: “He moves, and warms, and wounds my heart… It is solely by the movement of my heart that I understand that he is there and I realize the power of his action.”
Third, throughout our lectionary passage we can sense the joy in the words of the bride and the groom. “Arise, come away…” The images also convey that deep joy of sharing good things. The passionate love that springs from the poem describes the beautiful feeling that love brings to the human heart. Joy is an anticipation of heaven; it is the feeling that everything is right; it is a feeling of comfort and happiness that we want to experience for ever.
We cannot ignore the sufferings and setbacks we come across in life. Many experience joy very seldom. But even if we don’t find joy very often, those moments are glimpses of what God desires to give us. When we desire God and when we seek an encounter with him, our joy is without equal. May be it is God the one who is inviting us with the words, “Arise my love… and come away!”
The language of love may not be easy to employ for many. After all, Yankees from Connecticut are not the only ones who are reserved about their feelings! Passionate, bold, and extemporaneous Latinos/as may have a hard time too to use explicit words of love too. But we know the world needs it. Lovers/spouses need it. It is a gift from God, who desires us, and invites us to desire him with love because we have the yearning.
Song 2:8-13
Summary
The language of love, powerfully expressed in the book of Song of Solomon, is an invitation to enter into the joy of loving relationships which are a gift from a loving God. It encompasses the love that yearns for the same loving response from a lover/spouse and the deep ineffable love from God.
Sermon
When we look at the collection of poems in the book known as the Song of Solomon, we find a rich language of love, full of expressions that many may consider inconvenient for a non-mature church audience. Some of the words found are perhaps “too descriptive” of what the God given gift of sexual desire for a loved one is—more than many Christians’ level of tolerance was able to bear in public through many generations. Someone may have said: why are these explicit, fleshly, “so human” poems in the Scriptures?
But God speaks in many ways; so many that we cannot cease to be amazed. Yet, I’m not surprised by the message that describes the passion, commitment, and deep yearning of human love. I grant it; many may not enjoy the gift of a deep loving union with a spouse and over the centuries many marriages have been arranged out of convenience. Yet, love is always in the air. I am talking about serious, committed, responsible, genuine, love between lovers/spouses; a love that bounds two people together for life. And God bestows on us the gift of that divine yet human love in spite of our shortcomings, like our inability to faithfully keep our pledges of commitment to one another.
God reveals in the Scriptures with beautiful metaphors the language of love between lovers/spouses. Love is a gift from God and from this book we learn that the joy of that love implanted by God in our beings can and ought to be expressed with delight. I must confess here that my way of expressing the deep love I have for my wife very often lacks the richness of expression found in this book and in the vast array of romantic literature—if I ever remember that it is so good to just hear the sweet words “I love you.”
The Song of Solomon is a compelling message of the beauty, the pleasure, and the joy of lovers/spouses’ love. Our lectionary reading describes that joyous feeling: “The voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills. My beloved is like a gazelle or a young stag… My beloved speaks and says to me: “Arise, my love, my fair one, and come away… The flowers appear on the earth; the time of singing has come.”
But the Scriptures are encompassing and love is at the center of God’s revelation. God is love and we are challenged to love God and our neighbor. For that reason and consequently for generations these love poems have also been interpreted as a love dialog between Christ and the church or, as in the case of the monastic movement in the Middle Ages, the mystic spiritual yearning of the human soul for the Divine. Bernard of Clairvaux, the 12th century abbot wrote about the encounter with the “beloved”:
I could not perceive the exact moment of his arrival. He did not enter
by the senses, but whence did he come? Perhaps he did not
enter at all…. But I found him closer to me that I to myself. How
can I perceive his presence within me? It is full of life and efficacy
and no sooner has he entered than my sluggish soul is awakened.
He moves, and warms, and wounds my heart, hard and stony and
sick though it be. It is solely by the movement of my heart that I
understand that he is there and I realize the power of his action.
(Sermon 74:6) (http://www.baylor.edu/christianethics/MysticismArticleTucker.pdf)
The language of love found in the poems of the Song of Solomon is an invitation to enter into loving relationships with God, with spouses/lovers and with everyone else. Remember the Beatles’ song “All You Need Is Love?”
There's nothing you can make that can't be made.
No one you can save that can't be saved.
Nothing you can do but you can learn how to be you
in time - It's easy.
All you need is love… (John Lennon/Paul McCartney)
The words may sound simplistic; life is not that easy most of the time and love is very often so hard to come by. Yet, it is the beginning of all good things. And, most importantly, it is a gift from God that we all need and must share.
Our poem today describes three aspects of a relationship: the desire, the encounter, and the subsequent feeling of joy. First, the desire to be loved is so central to our being human—made in the image of God, that is. Don’t we all yearn for that love? And that yearning is so evident in the passage when the bride describes with anticipation the coming of her beloved. She can hear his voice and in her imagination he is eagerly coming to her encounter “leaping upon the mountains and bounding over the hills.” She describes him as a “gazelle” or a “young stag.”
Do we have that kind of desire for God’s loving relationship? We may not know it but we do. God loves us! Isn’t it expressed strong and clear in Paul’s statement: “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else… [Nothing] will be able to separate us from the love of God in Christ Jesus our Lord?” God desires our love! And we have that yearning though we don’t know very often how to express it. Wouldn’t be great to have the same freedom that the 12th century monks had to use this language to express it?
Second, the bride and the groom in the passage experience an encounter, what both deeply desire. It is beautifully expressed in the images of places that are associated with good times. Spring is there; flowers are blooming; the vines are blossom, and the trees are bearing fruit. The perfect environment for the invitation: “Arise, my love… and come away.” We all have places we love and special moments we remember. And they are always associated with someone. Whether the tulip gardens of Paris down the Champs Elysees, or Sophie’s Café in Exeter, RI, or the kitchen at the home, these places are special because I share them with the love of my life.
God can be encountered everywhere and anywhere. The church is one special place—and that’s perhaps why we love it so much—where we can encounter God. And through worship, and singing, and prayers, we have been provided with the tools to express our yearning for God’s love and to experience that encounter. What an opportunity to share Bernard’s experience: “He moves, and warms, and wounds my heart… It is solely by the movement of my heart that I understand that he is there and I realize the power of his action.”
Third, throughout our lectionary passage we can sense the joy in the words of the bride and the groom. “Arise, come away…” The images also convey that deep joy of sharing good things. The passionate love that springs from the poem describes the beautiful feeling that love brings to the human heart. Joy is an anticipation of heaven; it is the feeling that everything is right; it is a feeling of comfort and happiness that we want to experience for ever.
We cannot ignore the sufferings and setbacks we come across in life. Many experience joy very seldom. But even if we don’t find joy very often, those moments are glimpses of what God desires to give us. When we desire God and when we seek an encounter with him, our joy is without equal. May be it is God the one who is inviting us with the words, “Arise my love… and come away!”
The language of love may not be easy to employ for many. After all, Yankees from Connecticut are not the only ones who are reserved about their feelings! Passionate, bold, and extemporaneous Latinos/as may have a hard time too to use explicit words of love too. But we know the world needs it. Lovers/spouses need it. It is a gift from God, who desires us, and invites us to desire him with love because we have the yearning.
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