This sermon was heard at the First Presbyterian Church in Berryville, Arkansas on Sunday September 13, 2009, the 24th Sunday in Ordinary Time.
Proverbs 1:20-33
Psalm 19
James 3:1-12
Mark 8:27-38
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer.
So what’s the worst thing we can say to God? The most obvious answer is to say “I don’t believe in you.” The most obvious answer is to deny God lock, stock, and barrel. The word atheist takes its cue from this, the roots of this word simply mean “without God.” But I have a question for the atheist; “Who are you saying this to?” Who does the atheist tell there is no God? If you shake your fist at the sky and cry out “There is no God!” or “I don’t believe in you!” it just looks funny. Who or what are you shaking your fist at anyway?
But here’s the sticky part of that little foray, God believes in us. We don’t have to believe in God for God to believe in us. How’s that for a mind bender? Our denial of God is a tempest in a teapot, a grain of sand in the middle of the desert. Our denial of God does not mean that God denies us. I want that to sink in, our denial of God does not mean that God denies us.
So often, our self-importance rises to the point that it’s as if when we don’t believe in something, it no longer exists. This has some validity; it was the premise of the thirty-first episode of the original Star Trek series called “Who Mourns for Adonis?”[1] But not the Lord God, our belief in God never changes that God believes in us.
Facebook is a social networking website, a sort of an internet coffee shop where you can get together and chat or leave messages for friends. Marie and I have a wonderful friend who recently participated in a conversation on my Facebook page.[2] I started with this conversation: “The Today Show just reported that many Republican and conservative Democratic members of Congress are skeptical about the President’s health care reform package. Gee, if I had their insurance I could afford to be skeptical too.”
Another Arkansas pastor added this comment: “It’s also nice to know that the Today Show can handle breaking news like that! Where have they been for the last several months that they think this is news?”
Our friend then responded: “That’s for sure. Now someone try to explain to me all the $&@#* televangelists who are spending so much time saying how terrible this will be. When was the last time any of these ‘things’ (they are not really people, and will best serve this planet as worm food from inside their graves) preached about Matthew 19:24 & Mark 10:25? [These are parallel versions of the story of the Rich Young Man][3] And some people wonder why I am an Atheist. OK I will stop stoking my own fires and try to relax.”
In his way, our friend asks “where is mercy for the poor, taking care of the sick and needy, and how can someone who claims to be a voice for the Almighty Lord turn an eye away from the oppressed in favor of big business and a big ole pile of cash?” The answer to this question is beyond me, so let me share my paraphrase of Jesus words’ from Matthew 25:34-40 from last newsletter, “As you do for the least of these, know that you do for me.”
Honestly, the God that our friend is talking about, the god he sees spouted from the lips of televangelists, gods who build temples to their prophets on television, I don’t believe in that god either. Some “gods” just aren’t worth believing in, those are more like idols than gods.
This is where I want to put in the disclaimer: Let’s not sprain a shoulder patting ourselves on the back for not denying the presence and authority of God. There are other fish to fry in this pan. Our Facebook friend makes the very important point that sometimes Christians rest on the promises of God when they should roll up their sleeves and get something done.
This is shifting out of focus, so here is the point: Saying we don’t believe in God is not the worst thing we can say to God; there are worse things than that. So, let’s go beyond the threshold of denial and go to a more specific question, one suited for the Church, “What is the worst thing we, the believers, the Body of Christ; what is the worst thing we can say to God?”
Jesus asks the disciples “Who do the people say that I am?” These guys are connected; they are the “man on the street.” They have their fingers on the pulse of the community. They are “Joe the Plumber” and “Pete the Fisherman.”
“Well boss,” they start, “some folks say you’re John the Baptist.” By this time the Baptist had been executed. So John reincarnated in a man who is only about a few months younger than him would have been tricky. Still, the folks who say Jesus is John recognize our Lord’s holy presence and power.
They continued with “other folks say you’re Elijah.” This is an important one because the prophet Malachi said Elijah was to precede the Messiah.[4] Elijah was to return from the whirlwind and proclaim the coming of the Kingdom of God. During the Passover Seder, Jews send the youngest child at the table to check the door to see if Elijah has come. Being Elijah would be a good gig.
In truth though, we have an idea about Elijah. Matthew’s gospel says “For all the prophets and the law prophesied until John (the Baptist) came; and if you are willing to accept it, he is Elijah who is to come.”[5] Luke’s gospel speaks of the Baptist as having the Spirit and power of Elijah.[6] Jesus later laments “that Elijah has already come, and they did not recognize him.”[7]
Of course in John’s gospel, John the Baptist says that he is not Elijah[8] and that’s the last thing John’s gospel has to say about the Baptist. As good of a gig as being Elijah is, three out of four gospels surveyed recommend John the Baptist for this reincarnation.
They keep on going with “still others say you are one of the prophets.” Where can you go with that? The prophets were revered, but they weren’t the most popular kids on the playground. Jesus calls Jerusalem “the city that kills the prophets and stones those who are sent to it!” Obedience and discipleship are glorious and vital to life as it should be lived, but who signs up for life as it should get you killed? From the ancient prophets, to our Lord, to the Apostles, to the entire Book of Martyrs; honor those who make the decision toward discipleship who are willing to make the ultimate sacrifice; and know that I am in awe of those who can take that walk, because...well, just because.
Jesus then springs Final Jeopardy on the disciples: “Who do you say that I am?” This is the most important question they have ever been asked and Peter answers with these words he hopes and prays will be affirmed, “You are the Messiah.” Jesus doesn’t say yes, but he doesn’t say no, he tells the disciples not to tell anyone about him. This is as close to “yes” that anyone will get at this point in Mark’s gospel.
Peter answers, “You are the Messiah.” Messiah is a Hebrew word; more often we use the word that comes from the Greek, Christ. Jesus is the Messiah, Jesus is the Christ. Peter must have been ecstatic! This is the man sent to save the nation of Israel, this is the one sent to save the world. I can just imagine the disciples exchanging high-fives all around, celebrating the Messiah—Prophet, Priest, and King—had come.
In Jewish theology, the Messiah was expected to come in power and glory—not unlike Christian theology—but this power and glory was expected to be military. The Messiah Israel expected two thousand years ago would have battled and defeated the Roman Empire. So this must have been a wonderful moment for the disciples; Peter has finally said the big “it.” Jesus is the Messiah, Jesus is the Christ. Happy days are here again.
So with this affirmation, with these words, Jesus lets the disciples know what it means to be the Christ, to be the Messiah. He lets them know about the great military battles to come. He shows them how Rome is going to be broken; sent home tail between the legs.
He tells them, “the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.”
Yeah! Wait, no!
Peter is shocked. He knows the commentaries. He knows the history. He has all ready given the right answer once today and so now he’s going to help out. “Dude, you got it all wrong. You don’t get rejected, you do the rejecting. You can’t die, you lead the army.” I’m thinking that the whole “three-day-rise-again” piece went over his head since his hands were already filled with enough stuff to set Jesus straight.
Jesus just gave the right back at you, Peter: Yeah! Wait, no!
Peter just said the worst thing he, or any of us, could say to God. He said “No.” Jesus said, “This is my way, this is my fate, and it’s gonna be a ride.” Peter said, “No, Mr. Messiah, you don’t understand, it can’t happen that way, it’s gotta be this way.” Peter said “No” to the Christ; and the Christ said “No” right back.
Saying “Jesus is the Christ, the Messiah, the Holy One of God—Jesus is Lord” is the most important affirmation we can make. I want to say this again: saying “Jesus is the Christ, the Messiah, the Holy One of God—Jesus is Lord” is the most important affirmation we can make. Still this is only the first step in the faith we profess. Too often, we profess that we understand more like Peter understands than God wants.
If “Jesus is Lord” is the most important thing we can say, then the next most important thing is how we say “Jesus is Lord.” We have to move beyond giving the right answer and put the right answer into action; taking the word that “Jesus is Lord” into the world for the benefit of God’s good creation. In a very real way, it is worse to know God and say “no” to God’s authority than it is not to know God at all.
It is up to us to seek what the Lord wants from us. We seek what God wants from the Word of God; the Living Word of God in Jesus Christ, the written Word of God in Holy Scripture, and the spoken Word of God proclaimed. We must seek from the Word what it is to be good disciples of the Lord Jesus Christ because the primary concern of discipleship is to translate legitimate Christian speech into vital Christian action.
We must also beware of what we hear, what we discern. Peter shows us that it is way too easy to expect something only to discover that God has nothing to do with our expectations; especially if those expectations have come from the scribes and Pharisees of yesterday, today, or tomorrow.
Knowing what it truly means to say that Jesus is the Messiah is as important as saying it. Responding to what knowing “Jesus is the Messiah” means is what follows from saying and knowing. For what will it profit to have great faith and do nothing with it? For what will it profit to gain the whole world and forfeit life?
The Lord has endowed us with capacities to make the world serve God’s needs and to enjoy its good things. Life is a gift to be received with gratitude, a task to be pursued with courage. We are free to seek this life within God’s purposes: to develop and protect the resources of nature for the common welfare, to work for justice and peace in society, and use God’s creative powers for the fulfillment of eternal life in God’s good creation.[9]
When we say “no” to God, we trade the joyful life in Christ for the pale shelter of the presumed peace and security of human things. As our Facebook friend asked, “Where is mercy for the poor, taking care of the sick and needy, and how can someone who claims to be a voice for the Almighty Lord turn an eye away from the oppressed in favor of big business and a big ole pile of cash?” As Jesus responded, “Take up your cross, and follow me.”
[1] Memory Alpha—The Star Trek Wiki, http://memory-alpha.org/en/wiki/Who_Mourns_for_Adonais%3F_(episode), retrieved September 10, 2009.
[2] Facebook Paul Andresen The Today Show just reported that many Republican and, http://www.facebook.com/home.php#/timelovesahero?v=feed&story_fbid=166087572192, Retrieved September 10, 2009.
[3] The bracketed addition is my editing comment, not a part of the original text.
[4] Malachi 4:5
[5] Matthew 11:13-14
[6] Luke 1:17
[7] Matthew 17:12, Mark 9:13
[8] John 1:21
[9] Paraphrase from the seventeenth paragraph of the PC (U.S.A.)’s Confession of 1967, this Sunday’s Affirmation of Faith
Sunday, September 13, 2009
Sunday, September 06, 2009
We're All In This Together
This sermon was heard at the First Presbyterian Church in Berryville, Arkansas on Sunday September 6, 2009, the 23rd Sunday in Ordinary Time.
Proverbs 22:1-2, 8-9, 22-23
Psalm 125
James 2:1-10, (11-13,) 14-18
Mark 7:24-37
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen.
About six months ago, the Session commissioned two bible study and prayer groups based on the “Unbinding the Gospel”[1] real life evangelism series. One of the greatest strengths about this series is that it places at the forefront of evangelism where the church is located, spiritually and physically.
To describe the new people who would come to the church, the author uses nine categories. The first four groups are people like us. They are our children, their friends, folks who attend but have not made a commitment, and people who transfer from other congregations whose theology is similar to ours.
Just a note on this last group, church professionals tend to frown on people changing church affiliation willy-nilly, and even more with pastors who try to solicit members of other congregations. This is called swapping sheep. There are times when people just need to change their church, but first the sheep and their shepherd should talk about this first. Why? To see if the relationship can be salvaged. Also, if the sheep has a habit of moving from flock to flock to flock, there are some other issues involved. Still, there is a valuable and God blessed ministry in accepting sheep from other flocks when the move is right. But that’s getting away from the point.
The other groups are transfers from different theologies, people who have drifted from church, people who have left the church hurt, those who are not Christian but are like us, and finally those who are not Christian and are not like us.
The reason any of this is important is found in our reading from Proverbs. The rich and the poor have this in common: the Lord is the maker of them all. The Lord is the Maker of us all; the rich and the poor, the young and the old, the powerful and the powerless, the women and the men. The Lord is the Maker of us all.
But let’s be honest, this sounds nothing like the Lord and Messiah who says “it is not fair to take the children’s food and throw it to the dogs.” The Lord is the Maker of us all; the rich and the poor, the young and the old, the powerful and the powerless, the men and the women. But taking a look at the gospel reading asks the question of whether this is as true about Jew and Gentile.
We should remember, Mark’s gospel, the first of the gospels, was written by Jews for Jews. This work was definitively focused on what Jesus meant to the new community of believers, believers who were still decidedly Jewish, and believed Jesus is the long awaited Messiah, or as we would say, the Christ.
These people were still trying to define what it meant to be Jews who were no longer waiting for the Messiah. In their eyes, these Jewish Christians weren’t so much leaving the faith of their fathers as they were embarking on the next step in the faith of their fathers. This meant that not only did they have to navigate life knowing the Messiah; they also had to try to make their ways in the temple their Messiah cleansed.
While this story was written thirty years after the events recorded in Acts, it would still be between ten and twenty years before they were. Yes, by this time Peter had eaten unclean food with the God-fearing Cornelius the Centurion, but the story had not yet been recorded in the way we have it today. Still, the gentiles, the Syrian woman and the man from the Decapolis, they were a different kettle of fish and the new Jewish Christian community was having a difficult time dealing with these situations; but there was an example for them to follow, the example Jesus set in this passage from Mark.
In this passage, the people see that their deeply seated prejudices were just that, deeply seated prejudices. They were so deeply seated that even the Jewish Messiah knew them, and before the Syrophoenician woman, expressed them. Yet as these long held prejudices were held by the people, the Lord showed them a better way. He showed them the unmerited favor of his grace, healing those who knew him by reputation, maybe not as Lord, but they knew him by reputation.
By this, he demonstrated once and for all that those who are generous are blessed, for they share their bread with the poor. He shows a good name is to be chosen rather than great riches and favor is better than silver or gold. And by these traits he shows that whoever sows injustice will reap calamity and the rod of the sower’s fury will be destroyed. In these simple yet extremely strange verses from Mark’s gospel, we are shown the wisdom of the Proverbs because the Lord is the maker of us all.
The comedienne Rita Rudner, using the wisdom which only the jester can share with the king, says it this way. “If you put flour and water together, you have glue. If you add butter and eggs, you have the makings of a cake. Where did the glue go?”[2] The glue that holds together the insulated community becomes something much greater when combined with the other. To become the community of God, the cake of our Lord, we must combine who we are with the other so that we become something better, something greater in the name of the Messiah.
The last five of the nine groups from “Unbinding the Gospel;” transfers from different theologies, people who have drifted from church, people who have left the church hurt, those who are not Christian but are like us, and finally those who are not Christian and are not like us; there is one very, very important thing that we must recognize about these people: They aren’t going to look much like us. I want to say that one more time; the people who know the least about Jesus Christ, the people the Messiah longs for us to be with; the people who need the Lord the most; they may have many things in common with us, but they won’t look like us.
They will be drifting, they will be hurt. They will be an injured people who are seeking a life that they know exists and may only have an inkling of where to find it. They may find that spark, the spark of the joy of a relationship with Christ in a friend or a coworker. They will be the eggs and butter to our water and flour.
Jesus was sent for the nation of Israel, but he has come to redeem all of us. We see this in Mark’s gospel. There is no longer rich or poor in the kingdom of God—we are all rich in the life of God. Reaching beyond the Proverb, James teaches we are all called to show favor to all God’s creatures, not just the honored ones.
We are called to act. We are to serve one another as we are to serve the Lord our God, and as the Lord our God serves us. In the words of Dietrich Bonhoeffer:
The simple act of sitting down around a table is something a lot of people don't find particularly important - but for Christians, the shared supper is a vital aspect of spiritual life.
The Scriptures speak of three kinds of table fellowship that Jesus keeps with his own: daily fellowship at table, the table fellowship of the Lord's Supper, and the final table fellowship in the kingdom of God. But in all three, the one thing that counts is that ‘their eyes were opened, and they knew him.’
The fellowship of the table teaches Christians that here they still eat the perishable bread of the earthly pilgrimage. But if they share this bread with one another, they shall also one day receive the imperishable bread together in the Father's house.[3]
We are called to go into the world, even into places we are not particularly comfortable, whether physically or socially. Like Jesus going into the gentile lands, we are called to go into the wilderness and serve one another. We are called to a living faith, not one that fades away as soon as we leave the doors of this sanctuary. We are called to take this faith and use it for the good of all God’s creation. James reminds us that faith without works is dead, and ours is a living faith. Yet, we must be reminded that James does not teach that our righteousness comes from our works.
Our faith, our vocation is outrageous. We are called to serve a God who works like no human being ever could. Yet our God walked the earth like every other human being does. We are called to believe wild and unusual things, some which offend our sensibilities—and the sensibilities of the world around us. And I say so let it be; after all if the Proverb teaches us one thing, we’re all in this together. Let’s be together in the name of the Lord.
[1] Reese, Martha Grace, “Unbinding the Gospel.” St. Louis: Chalice Press, 2008. I can’t recommend this book and its evangelism ideas more highly.
[2] http://homileticsonline.com/subscriber/illustration_search.asp?keywords=together, accessed September 5, 2009.
[3] Bonhoeffer, Dietrich, “Life Together” New York: Harper & Brothers, 1954, 66.
Proverbs 22:1-2, 8-9, 22-23
Psalm 125
James 2:1-10, (11-13,) 14-18
Mark 7:24-37
May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen.
About six months ago, the Session commissioned two bible study and prayer groups based on the “Unbinding the Gospel”[1] real life evangelism series. One of the greatest strengths about this series is that it places at the forefront of evangelism where the church is located, spiritually and physically.
To describe the new people who would come to the church, the author uses nine categories. The first four groups are people like us. They are our children, their friends, folks who attend but have not made a commitment, and people who transfer from other congregations whose theology is similar to ours.
Just a note on this last group, church professionals tend to frown on people changing church affiliation willy-nilly, and even more with pastors who try to solicit members of other congregations. This is called swapping sheep. There are times when people just need to change their church, but first the sheep and their shepherd should talk about this first. Why? To see if the relationship can be salvaged. Also, if the sheep has a habit of moving from flock to flock to flock, there are some other issues involved. Still, there is a valuable and God blessed ministry in accepting sheep from other flocks when the move is right. But that’s getting away from the point.
The other groups are transfers from different theologies, people who have drifted from church, people who have left the church hurt, those who are not Christian but are like us, and finally those who are not Christian and are not like us.
The reason any of this is important is found in our reading from Proverbs. The rich and the poor have this in common: the Lord is the maker of them all. The Lord is the Maker of us all; the rich and the poor, the young and the old, the powerful and the powerless, the women and the men. The Lord is the Maker of us all.
But let’s be honest, this sounds nothing like the Lord and Messiah who says “it is not fair to take the children’s food and throw it to the dogs.” The Lord is the Maker of us all; the rich and the poor, the young and the old, the powerful and the powerless, the men and the women. But taking a look at the gospel reading asks the question of whether this is as true about Jew and Gentile.
We should remember, Mark’s gospel, the first of the gospels, was written by Jews for Jews. This work was definitively focused on what Jesus meant to the new community of believers, believers who were still decidedly Jewish, and believed Jesus is the long awaited Messiah, or as we would say, the Christ.
These people were still trying to define what it meant to be Jews who were no longer waiting for the Messiah. In their eyes, these Jewish Christians weren’t so much leaving the faith of their fathers as they were embarking on the next step in the faith of their fathers. This meant that not only did they have to navigate life knowing the Messiah; they also had to try to make their ways in the temple their Messiah cleansed.
While this story was written thirty years after the events recorded in Acts, it would still be between ten and twenty years before they were. Yes, by this time Peter had eaten unclean food with the God-fearing Cornelius the Centurion, but the story had not yet been recorded in the way we have it today. Still, the gentiles, the Syrian woman and the man from the Decapolis, they were a different kettle of fish and the new Jewish Christian community was having a difficult time dealing with these situations; but there was an example for them to follow, the example Jesus set in this passage from Mark.
In this passage, the people see that their deeply seated prejudices were just that, deeply seated prejudices. They were so deeply seated that even the Jewish Messiah knew them, and before the Syrophoenician woman, expressed them. Yet as these long held prejudices were held by the people, the Lord showed them a better way. He showed them the unmerited favor of his grace, healing those who knew him by reputation, maybe not as Lord, but they knew him by reputation.
By this, he demonstrated once and for all that those who are generous are blessed, for they share their bread with the poor. He shows a good name is to be chosen rather than great riches and favor is better than silver or gold. And by these traits he shows that whoever sows injustice will reap calamity and the rod of the sower’s fury will be destroyed. In these simple yet extremely strange verses from Mark’s gospel, we are shown the wisdom of the Proverbs because the Lord is the maker of us all.
The comedienne Rita Rudner, using the wisdom which only the jester can share with the king, says it this way. “If you put flour and water together, you have glue. If you add butter and eggs, you have the makings of a cake. Where did the glue go?”[2] The glue that holds together the insulated community becomes something much greater when combined with the other. To become the community of God, the cake of our Lord, we must combine who we are with the other so that we become something better, something greater in the name of the Messiah.
The last five of the nine groups from “Unbinding the Gospel;” transfers from different theologies, people who have drifted from church, people who have left the church hurt, those who are not Christian but are like us, and finally those who are not Christian and are not like us; there is one very, very important thing that we must recognize about these people: They aren’t going to look much like us. I want to say that one more time; the people who know the least about Jesus Christ, the people the Messiah longs for us to be with; the people who need the Lord the most; they may have many things in common with us, but they won’t look like us.
They will be drifting, they will be hurt. They will be an injured people who are seeking a life that they know exists and may only have an inkling of where to find it. They may find that spark, the spark of the joy of a relationship with Christ in a friend or a coworker. They will be the eggs and butter to our water and flour.
Jesus was sent for the nation of Israel, but he has come to redeem all of us. We see this in Mark’s gospel. There is no longer rich or poor in the kingdom of God—we are all rich in the life of God. Reaching beyond the Proverb, James teaches we are all called to show favor to all God’s creatures, not just the honored ones.
We are called to act. We are to serve one another as we are to serve the Lord our God, and as the Lord our God serves us. In the words of Dietrich Bonhoeffer:
The simple act of sitting down around a table is something a lot of people don't find particularly important - but for Christians, the shared supper is a vital aspect of spiritual life.
The Scriptures speak of three kinds of table fellowship that Jesus keeps with his own: daily fellowship at table, the table fellowship of the Lord's Supper, and the final table fellowship in the kingdom of God. But in all three, the one thing that counts is that ‘their eyes were opened, and they knew him.’
The fellowship of the table teaches Christians that here they still eat the perishable bread of the earthly pilgrimage. But if they share this bread with one another, they shall also one day receive the imperishable bread together in the Father's house.[3]
We are called to go into the world, even into places we are not particularly comfortable, whether physically or socially. Like Jesus going into the gentile lands, we are called to go into the wilderness and serve one another. We are called to a living faith, not one that fades away as soon as we leave the doors of this sanctuary. We are called to take this faith and use it for the good of all God’s creation. James reminds us that faith without works is dead, and ours is a living faith. Yet, we must be reminded that James does not teach that our righteousness comes from our works.
Our faith, our vocation is outrageous. We are called to serve a God who works like no human being ever could. Yet our God walked the earth like every other human being does. We are called to believe wild and unusual things, some which offend our sensibilities—and the sensibilities of the world around us. And I say so let it be; after all if the Proverb teaches us one thing, we’re all in this together. Let’s be together in the name of the Lord.
[1] Reese, Martha Grace, “Unbinding the Gospel.” St. Louis: Chalice Press, 2008. I can’t recommend this book and its evangelism ideas more highly.
[2] http://homileticsonline.com/subscriber/illustration_search.asp?keywords=together, accessed September 5, 2009.
[3] Bonhoeffer, Dietrich, “Life Together” New York: Harper & Brothers, 1954, 66.
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