neighbor – Salvaged Faith

The Lord’s Prayer: Our Daily Bread

Posted on March 20, 2022Leave a comment

During this season of Lent, we are taking time to dive deep and explore together the prayer that Jesus taught us.

Already, we have thought about what it means to be in conversation and relationship with our Holy Parent.

We spent last week thinking about what God desires and intends for our lives – for all of creation to thrive under God’s reign.

And one of the threads that is woven throughout this entire prayer is that in all of these petitions, our attention is shifted.

We are invited to think bigger… to focus on “Thee and Thine” not “me and mine.”

But that shift is also away from a kind of individualistic “me, myself, and I” to the communal.

Every part of this prayer uses plural pronouns.

We are not just praying for what we want, but are called to be aware of the needs and hopes and yearning of others.

And that is one of the reasons I am so excited that we are joining in this study together.

Some of you have been participating in the small groups in our congregations.

But what you maybe haven’t realized is that other churches in our area are learning and exploring and praying with us.

For these next three weeks, Immanuel, Windsor, and Valley United Methodist Churches are making that connection more explicit as we share our pulpits with one another.

It is my honor to get to speak with you all today and I’m looking forward to how Pastor Lee and Pastor LaTonya will bless us all in the coming weeks.

This morning, we have the opportunity to focus on the third phrase in the Lord’s Prayer:
“Give us this day our daily bread.”

There they are again… those plural pronouns.

The Lord’s Prayer centers us in the body of Christ and our needs and responsibilities towards one another.

After all, food is all about community.

One of the things I have missed the most as a United Methodist over these last two years of Covid-tide is the potluck.

You know – where everyone brings something to the table.

Crocks of hamballs, jello salad, far more deserts than you could possibly imagine…

But even if it isn’t a large communal gathering, in our prayers and blessings for meals, we often invoke the truth that most food before us is only possible because of our shared life.

From the hands that planted crops and cared for animals…

To those who have harvested and butchered and packaged…

To the workers who brought our food to market and the people who work to sell them.

In the modern world, every time we eat, we do so thanks to others.

As the authors of Becoming Jesus’ Prayer write: “bread is a cooperative endeavor.” (p. 53)

We became far more aware of this reality early in the pandemic as so many of these employees all along the food distribution chain were labeled “essential workers.”

I find that particular language intriguing as we think about what it means to ask God for our daily bread.

For those of you who are reading along with us in the study book, Adam Hamilton points out that our English translation doesn’t quite capture the fullness of the original languages.

There is a word used here, “epiousian” which we translate in English as “daily.”

But it is an unknown word in the Greek language.

Breaking it apart, scholars guess that it could mean that which is “necessary” or “that which is needed for us to be”; something that is “sufficient” or even “essential.”

Give us today the food that is essential for life.

Our gospel text this morning comes shortly after the miraculous feeding of 5,000 people.

The disciples are quick to connect this amazing experience with how God provided for their ancestors in the wilderness.

They remembered how the Hebrew people were starving in the desert, having just left the land of bondage, but every day… well, every day but the Sabbath… manna came down from heaven and quails appeared every evening.

Every day, there was enough to fill their bellies and satisfy their hunger.

Every day, their essential needs were met.

But as Jesus responds to this eager group of followers, he tells them that God is not just focused on the kind of bread that fills our bellies.

The gift of bread from God, or the bread from heaven, gives life to the world.

And in doing so, he calls them… and us… to think beyond our individual physical need for food today to what is essential for all people to experience abundant life.

All across the world, there are children of God who do not know if they will eat today.

There are hospitals in war-torn areas running out of medicine and supplies.

We have elderly neighbors choosing between paying for groceries or their medications.

Families are fleeing violence with only what they can carry and are desperate for clothing and shelter.

For them, this prayer is a petition spoken out of desperation and a need for survival.

I confess that every single time I have prayed the words “Give us this day our daily bread,” there has been food in my cupboard and a safe, warm place to sleep.

Growing up, we didn’t always have a lot of resources, but we always had the essentials.

Just a few days ago, I threw out a loaf of bread that had grown moldy.

The truth is, compared to so many people in the world, I have more than I need.

And maybe that has been your reality as well.

And yet, Jesus calls us to pray these words.

And in doing so, they are transformed into a call to action.

I might have enough, but does my neighbor?

How am I called to put this prayer into action?

As part of the body of Christ, how can my hands and feet become the answer to the prayers of my neighbors?

This week, the DMARC offices are closed as they transition to larger facilities here in Des Moines.

This vital partnership between so many area churches, organizations, and individuals, is one way that we make sure that our neighbors are fed.

And more than ever, this partnership and effort is vital.

Food insecurity has continued to grow among our neighbors, rising 80% over six years (https://www.dmarcunited.org/capital-campaign/).

The new facility will triple the available warehouse space, completely change cold storage capacity, and will also house a permanent on-site pantry.

It is just one way that as a community we are putting prayer into action and making what is essential available to our hungry neighbors.

But this prayer calls us to do more than just share our leftovers or extra canned peas with those who lack food.

We are called to adopt this mindset for all that is essential to life.

St. Basil the Great famously wrote:

“The bread that you store up belongs to the hungry; the cloak that lies in your chest belongs to the naked; and the gold that you have hidden in the ground belongs to the poor.” (https://www.inspirationalstories.com/quotes/saint-basil-the-bread-that-you-store-up-belongs/)

I am reminded that when God provided manna to the Hebrew people in the wilderness, each day they had enough.

Anything that they tried to save and hoard and store up would rot away.

Maybe part of what it means to pray and work for our neighbors to have what is essential for their lives is to also reflect upon the excess of our own consumption.

It isn’t just the bread that molds in our cupboards.

It is also the dress that is too small hanging in my closet that could benefit a woman newly released from prison.

The bed taking up space in your storage unit that could benefit a family from Afghanistan that has found refuge in our community.

If you are anything like me, your heart has been broken apart over and over again by the stories coming out of Ukraine.

But one in particular that I think exemplifies the spirit of this particular prayer is from a train station in Poland.

Polish mothers began dropping off their old strollers for Ukrainian mothers arriving with nothing but the clothes on your back.

What is essential for life?

What do our neighbors need to thrive?

Every time we say this prayer, we are making a commitment to center our lives around what God intends for all of creation and that means joining Jesus in reaching out to people in need.

Whether it is food, or clothing, or shelter, or the money you have saved up, it all has the capacity to be a blessing to others.

We are praying for the strength to work and give and advocate so that others might have enough.

We are paying for the courage to see other people on the fringes of our community as children of God, people of worth and dignity who deserve food and shelter and health care and relationships.

We are praying for justice for our neighbors.

Our scriptures are full of passages that speak of God’s justice in relation to caring for the orphans and the widows, in concern for the strangers or sojourners, the prisoners, the sick, the slaves.

Because of circumstances beyond their control, each of these groups are kept from full participation in the community and find themselves without access to things that are essential for life.

As St. Basil would say, whenever we keep people from what is rightfully theirs – according to the principle of need – we are committing injustice.

But over and over, scripture tells us that God hears and God responds and God calls us to act as the people of God.

According to the Holman Bible Dictionary – “When people had become poor and weak with respect to the rest of the community, they were to be strengthened so that they could continue to be effective members of the community.”

God’s justice is about meeting the needs of our neighbors and restoring people to community.

It is our task and calling as the body of Christ to care for the poor and the marginalized.

To look out for the least among our siblings.

To band together, to hold one another up, to reach out to those on the fringes and offer each other life and life abundant through the power and grace of Jesus Christ.

We do so through prayer, but we also do so through what we share.

Out of our abundance of food and clothing, time and money, even hope and strength, we can reach out to impact the lives of our neighbors so that every single one of us has what is essential for life.

May it be so.

Amen.

Return. Repair. Restore

Posted on October 31, 2021Leave a comment

Text: Genesis 33:1, 3-5, 8-11; John 21: 1-6, 9-11, 15-17

Oh friends, on this All Hallow’s Eve we find ourselves with two ghost stories of our scriptures…

Okay, okay, they aren’t exactly ghost stories.

But they are about people who were lost, left for dead, and cast out.

They are about relationships coming back from the brink of death.

They are about betrayal and reconciliation and forgiveness.

About laying old demons and ghosts and mistakes to rest so that new life can burst forth.

And while we might not usually think about these two scriptures as stewardship material, both of them tell a story about the hurt and harm that comes when we prioritize our own economic and social well-being at the expense of others… and about the abundance of life we find when we allow God to restore us.

The first story we heard this morning began with conflict in the womb!

Two twin brothers vying to be first and for their place in the world.

And when Jacob comes out second, clinging to the heel of his brother, Esau, he becomes the vulnerable one.

Only, Jacob… with the blessing of his mother… was not satisfied with his place.

He schemed to steal his brother’s birthright, blessing, and inheritance.

Jacob took what did not belong to him and damaged relationships and lives in the process.

He has to flee for his life… which leads us to wonder if any of it was worth it.

Many of our families have experienced pain and conflict and bickering when a loved one dies.

Who gets what, how things are divided, what was said in the will or what was promised… the tension and stress of these realities are compounded by grief that comes out sideways.

I’ve experienced this in my own extended family and the heartbreaking division and separation that resulted and still has not been reconciled.

But the story of Jacob and Esau is not limited to a family squabble about inheritance.

It is also a story about how the happenstances of our birth: where and when we are born impact our ability to thrive in this world.

It is a story about the unequal distribution of wealth and resources.

And it is also a story about what happens when any party focuses on their own self-interest at the expense of others.

This past week, I participated virtually as a director at the fall meeting of Global Ministries.

As we celebrate ministry from everywhere-to-everywhere, we also celebrate the outpouring of compassion and love that is a key part of our mission.

And, I was reminded once again of the damage that inequity has not just on the vulnerable, but on the entire world.

From climate change, to global migration, to the disparity in Covid-19 vaccination distribution, our lives are interconnected.

Any belief that we can procure and protect our own individual or national economic security without a ripple of consequences that impact others and ultimately come back to us is false.

Our gospel reading is one of the resurrection stories that John records, but to fully understand its message we also must go back in time.

We return to the shoreline where a struggling fisherman heard the call to drop his nets and follow Jesus.

Peter’s life was transformed in that moment as he left behind his livelihood to embark on God’s mission at work in his life.

Most of us could not make such a drastic and risky change in our lives and we cannot help but admire him for doing so.

And yet, even Peter, had moments where he put his own well-being and security above the call of Jesus in his life.

In a moment where he could have stood up for his Messiah, Peter denied that he knew the Lord.

Not once. Not twice. But three times.

He got tangled up in his own self-interest and the guilt and the shame haunted him.

Even after experiencing the miracle of the resurrection, Peter wasn’t sure what to do with himself and instead of carrying on the ministry and getting to work, he acted like none of it had every happened.

He went back to business as usual and put his boat out to sea to catch some fish.

I see in Peter’s story a journey that many people of faith have experienced.

We have conversion moments and mountaintop moments along our faith journey that radically shift our minds and transform our hearts.

We become more loving and generous and bold in our faith.

But there are moments that we become caught by those old fears or shame or selfish desires and we slip back into business as usual.

Our energy and passion for God’s work in the world starts to wane.

Faith becomes about me, rather than we.

We see this when folks burnout.

We see this when churches become inwardly focused and maintain the status quo.

We see this even in denominational conversations when the fears about the budget and funding lead us to cuts that eliminate vital ministries.

And in all of those cases, our ministry becomes more known by arguments and complacency, rather than the life-giving power of Jesus.

Imagine if that is where those stories each ended.

A world in which self-interest and fear, division and inequity ruled the narrative.

But friends, that is not the end of these stories.

Our scriptures this morning are stories about how when we return back to our relationships we have the opportunity to repair the harm and God restores us to abundant living.

They are about the restoration of dignity.

The restoration of broken relationships with our neighbors.

The restoration of our relationship to God.

The restoration of a new economy – God’s economy.

Jacob returns home and seeks to repair any harm caused to his sibling by inundating him with gifts of lifestock and servants and wealth.

Goats and sheep and camels and cows and donkeys… all sent as a gift of reconciliation.

Jacob is making amends for what he had stolen.

And yet even as he is preparing to grovel and beg for his life from his elder brother, Esau runs out to meet him with radical love and forgiveness.

Esau is focused on love and can’t even begin to comprehend this gift.

“I have enough. I have plenty. Keep what is yours,” is his response.

When we are focused on love and reconciliation… there is always enough.

Because there is no mine and yours. No winners and losers. No divisions of class.

We simply work to care for one another.

Or as Bishop Sue Haupert-Johnson put it – we practice gentleness… magnanimity… “yielding me for the sake of we.”

It is not just our relationships that are restored, but our very souls and our communal life together.

In the same way, Peter is struggling when he realizes that he cannot simply return to the old ways. They fish all night and catch nothing.

But a familiar voice calls out from the sea shore and challenges him to throw his net on the other side.

Jesus sets a feast of forgiveness and abundance, reaching out, ready to offer grace.

Three questions follow their breakfast by the water.

Three opportunities to confess and proclaim.

Three chances for Peter to reconcile his guilt and shame over his denial.

And in the instructions that follow each question, Jesus shows Peter… and shows us… how to move forward.

Feed my lamps.

Take care of my sheep.

Feed my sheep.

Be about the work of the church.

Focus on what I have called you to do.

Love one another.

Be generous with what you have.

Forgive.

Repair.

Restore.

And you will find life and abundance.

Love God.

Love your neighbor.

Love yourself.

We don’t have to sacrifice everything in order to be good stewards.

We are simply asked to remember that the well-being and life of the people around us is essential to the well-being and life of ourselves.

We are asked to remember that abundance is meant to be shared.

That burdens are as well.

And that God’s money story is one of blessing, provision, forgiveness, and love.

May that story change our lives. Amen.

Do you love me?

Posted on May 17, 2020Leave a comment

Text: John 14:15-21

If you love me, you will keep my commandments.

If you LOVE me, you will keep my commandments.

Do you love God? Do you love Jesus? My heart wants to say, YES!, I do! Of course I do!

I love God with all my heart, mind, soul, and strength! Don’t I? Do I? Do you?

If you love me, Jesus says, you will keep my commandments.

I think all of us are really trying to love Jesus, but if we are honest with him… and with ourselves… we are probably not keeping them, obeying them, living them as well as we should.

Maybe we should back up a step. What commandment?

Well, this passage comes from the gospel of John and just a chapter before, Jesus sits down the disciples and shares with them this last meal and he tells them:“I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this, everyone will know that you are my disciples, if you have love for one another.” (John 13:34-35)

So…. If we love Jesus, then we have to love each other. And love each other in the way that Jesus loved us. I think we’ve been doing a pretty good job of that during this pandemic. You’ve been making phone calls and sending cards and checking in on each other. We’re making masks and picking up groceries and trying extra hard to be nice to the people we live with. We’ve taken care of each other as the church. And that’s a good thing.

But I also remember that John’s gospel is just one version of this commandment. In Matthew, Mark, and Luke’s gospels, Jesus tells us about the greatest commandment. A lawyer or a scribe comes up and wants to test him, so he asks what commandment in all of the scripture is the most important. What one law would sum up all the others? And there, we get some version of that phrase we know quite well: “You must love the Lord your God with all your heart, with all your being, with all your strength, and with all your mind, and love your neighbor as yourself.” (Luke 10:27, CEB)

This is where it gets a little harder. You see, our call isn’t just to love others in the church. Not just to love the people like us who do the same things as us. But to love our neighbors. Strangers. People we disagree with. Folks we can’t stand. Even when it is hard. Even when it is uncomfortable. Even when it puts our own freedom or lives on the line. Because that is how Jesus loved us.

These last few weeks, we have been exploring some of the resurrection stories of Jesus. Two weeks ago, we remembered how six of the disciples got in a boat to go fishing and Jesus showed up for the third time. When they dragged their catch to shore, there he was, waiting, with breakfast cooking on an open flame. But there is more to that story.

You see, after they eat, Jesus turns to Peter and asks him a simple question: “do you love me more than these?” Peter is a bit taken aback. He sputters out a response: “Yes, you know I love you.”

“Feed my lambs.”

It’s almost as if Jesus is pointing back to that conversation they had before his arrest… If you love me, keep my commandments. If you love me, take care of each other. If you love me, love your neighbor as yourself.

And it happens not once, not twice, but three times Jesus asks Simon Peter this question: “Do you love me?” And those three times are important. Because you see, three times, Peter turned his back on Jesus. Three times, Peter denied that he knew him. Three times, Peter chose to put himself before Jesus, before others.

Did Jesus turn away or cut him off? No… Jesus look at this imperfect, selfish, human being who finds it hard to keep his commandments… and keeps giving him another chance. Gave him the opportunity to redeem himself. A do-over.

We started out today thinking about whether or not we love God. Whether or not we are keeping the commandments. Whether or not we are loving others as much as ourselves. And we have fallen short. We haven’t always put that love into action. We’ve been selfish. We are human. And God keeps reaching out to us.

Today, you have a chance to show you love God by keeping his commandments. Whatever happened yesterday is in the past and if you offer it up to God it is forgiven and wiped clean. TODAY you can love God with your whole self by loving your neighbor as yourself. EVERY DAY you get a chance to start anew.

You know, here at Immanuel, when we talk about what it means to follow Jesus, what it means to be a disciple, we like to use three little words. Love, Service, and Prayer. In a way, it’s kind of how we sum up that great commandment. In everything we do, we try to make love, service, and prayer part of it. At the food pantry…. At Wednesday night supper… In small groups… In music rehearsals…In our interactions at school or work… Everywhere we go and in everything we do.

Today, we are marking the closing of another year of school at that means we have some high school seniors who are graduating. And one of the things about these young people is they get it.

They know who God is and they each, in their own way, are out there loving others and serving their neighbors, and prayer is an important part of who they are. And some of that is because they have amazing parents who have helped them to grow in their faith. But another part of that is because of you, the church. You’ve lived out what Jesus commands us in John.

[image of kindergarten bibles for Peter, David, Laurel, Ana, Rachel]

From the time they were knee high, you have been part of their lives, helping them to love, showing them how to serve, joining them in prayer. So thank you, for being a part of their journey…

Grounded in our Neighborhoods

Posted on November 17, 2019Leave a comment

Text: Jeremiah 29:1, 4-7; Matthew 22: 34-40

Next week is the premiere of “A Beautiful Day in the Neighborhood,” the new movie about Mr. Rogers. I grew up with Mr. Rogers welcoming me home in the afternoon from school. We entered the land of make-believe and I heard him speaking to me and my child-like worries and curiosity. But I also saw Mr. Rogers walk around and interact with his neighbors.
Growing up on a farm in the country, I never felt like I was part of a neighborhood. At least not in the way I saw it on television. After all, there was only one house within half a mile of our own.
But we did know our neighbors. We would help one another mend fences or bring in crops. The neighbor kids and I rode the bus together. We’d do the farmer wave as we passed by … and sometimes even stop the cars in the middle of the gravel road to catch up on gossip.
Throughout this month, we are exploring what it means to be grounded in God through the relationships of our lives.
We looked at the ancestors who have grounded us in a sense of persistence, strength, and identity.
David helped us think last week about our homes and families and the sense of belonging and love we find there.
And today, we are turning back to Diana Butler Bass and her book, Grounded, and thinking about how God shows up in our neighbors.
When we think about neighborhoods today, fewer people feel like they belong in the same kind of way. Even if we live closer in proximity, we feel more and more isolated. As Butler Bass writes:
“Although we live near to one another in neighborhoods, we do not feel that we necessarily belong to one another, that we have neighborly relations with either place or people. We might live in a particular location, but it is hard to sense that our lives are with others. In a way, a neighborhood is simply the space where people reside near others; the challenge of re-creating vibrant, healthy neighborhoods is building connections between people and, in the process, turning isolated individuals into neighbors. Thus the meaning of “neighborhood” is intimately caught up with an important question, one fraught with spiritual and ethical implications: who is my neighbor? “ (p. 204).

I actually have a question for you.
Who is your neighbor?
Literally.
Do you know their names?
Do you know their stories?
Each of you, when you came in today, was handed a map. And we are going to come back to that, but I want to invite you to turn it around and grab a pencil or pen or crayon… whatever is handy.
Draw a box to represent your home… whether it is an apartment or house or condo.
Now, draw a box to represent the neighbors to your left and right.
Draw a box to represent those who are across the hall or across the street.
Draw a box or two to represent any who might live behind you.

Here is my drawing.
Now… who lives in those homes?
Who are your neighbors?
Take a minute and write down as many names as you can

I must admit, I began working on this exercise and felt a bit of shame that I didn’t know all of the answers.
I could think of at least one person on those homes, but not the whole family. I couldn’t remember Cheryl’s wife’s name. Or Chad’s. Or Mitch or Rusty’s.
And to be honest, Mitch and his family moved out a couple of months ago and I still haven’t met the new couple that moved in.
I have no clue what the names are of the people who live behind us.
And if I don’t know their names, how could I possibly know their stories?
How could I possibly begin to pray for them, much less love them as Jesus commands me?

There is a strange phenomenon that has impacted our neighborhoods architecturally. Our homes used to have front porches on them and parking was on the street. Now, neighborhoods like mine have large two car garages. We open the door, drive our cars in, and never really have to get out and interact with our neighbors.
Apartments or condos can function the same way.
We don’t take the time to get to know, or spend time with, or open our lives to the people around us.

There is that old adage that good fences make good neighbors, but the truth is, maybe good tables make good neighbors.
Hospitality and open doors make good neighbors.
In a world of increased tribalism, where we live in echo chambers and online digital communities of people who are just like us, maybe we need to go back to our scriptures and explore how ancient tribal societies interacted with one another.
Over and over again in scripture, we hear the call the be neighborly.
To be hospitable.
To open our homes and our tables to others.
To reach out the immigrant, the widow, the orphan.
To provide help to those who are in need.

Henri Nouwen, a Catholic priest and theologian noted that our society tends to look at the stranger with suspicion, expecting others to do us harm.
Instead, he talked about how our world needed to convert hostility into hospitality and turn the enemy into our guest.
Then, “guest and host can reveal their most precious gifts and bring new life to others… [hospitality] as a fundamental attitude toward our fellow human being.” (p. 220)

This is the spirit that Jeremiah invited the people of Israel to embody in Babylon.
Their nation had crumbled. Their temple was destroyed. Their identity was gone.
And their enemy had carted his people off to a strange and foreign land.
How would they live in this new place?
What would they do?
Jeremiah has incredible advice for those who are finding themselves living in the worst moment of their life…
Dive deep into your new neighborhoods and keep living.
As he wrote to these exiles who had been dragged from their homeland to a faraway place, instead of this being a letter full of lament or sorrow or anger, it is a word of life.
In this strange land, in this place of exile and hopelessness…
Build houses.
Plant gardens.
Fall in love.
Have babies.
Make yourself at home.
Don’t let this time of chaos and turmoil keep you from thriving.
Jeremiah’s advice focuses in many ways on what individuals can do to keep putting one foot in front of the other, but he closes this passage with one additional piece of advice.
Work for the well-being of whatever new place we find ourselves in.
He was asking the exiles to focus not just on their own well-being… but that of their oppressor, Babylon, as well.
Because their future depended upon its welfare.
He was asking them to be good neighbors.
He was asking for them to invest their time and energy into making that place the best it could be.
Not just for themselves… but for all who share this place with you and whomever might come after you.
Keep on living.
And keep on creating space for life and life abundant to happen for others.

I want to invite you to pull out that map again.
Because this is a map of our neighborhood.
This is where this congregation has been planted.
We might not all physically live here anymore, but our future depends upon its welfare.
And we are called, as a church, to invest our time and energy into making this corner of the world, our corner of the world, the best that it can be.

And so I have a challenge for you this week.
I want you to pray for this neighborhood.
I want you to pray for the people here.
I want you to pray for the businesses that share this space with us.
I want you to pray that God’s will might be done in this place
And I want you to ask God how we can better invest our lives in these people and this place.

There are a couple of ways you could do this.
After church today or later this week you could physically walk around in this neighborhood and pray for the people and places you pass.
Or, you could take this map and sit in a quiet place and run your finger slowly along the roads.
Imagine in your mind the houses and the people and pray for them as you journey along.
Choose a different route each time you sit and pray.

You can do the same thing with the neighborhood you live in.
What would it be like if you not only got to know them… their names and what they worry about and what makes their heart sing… but also if you prayed for them.
What if you prayed for your neighbors every day?

So many of us have superficial relationships with these folks.
We are afraid to talk about the things that matter to us, thinking we might offend or put them off. But what if saw our neighbors as beloved children of God who might be yearning for the same kind of spiritual connection that we are?
How might we have different kinds of conversations?
How might we share God with them in new ways?

A Way Forward? 25-cent words

Posted on August 19, 2018Leave a comment

Texts: Philippians 4:8-9, Matthew 22:34-40

This past year as I taught confirmation, one of our lessons focused on how we are all theologians.
I wrote that word up on the board and one of our students exclaimed – WOW! That’s a 25-cent word!
There was an old idiom that you shouldn’t use a 50-cent word when a 5-cent word will do.
But just because a word is complicated doesn’t mean you shouldn’t use it.
So we unpacked it. We defined it. And suddenly, that 25-cent word wasn’t so scary anymore.

Today, we need to talk about some 25-cent words.
These are words are important and form the background of both the conflict within our denomination and in how we might move beyond this tension.
So… will you pray with me?
Compassionate God, all creation delights in the presence of your Word.
May the authority of your Spirit bring understanding into our confused minds, and truth into our troubled hearts, that we may praise and serve Jesus Christ our Lord. Amen (from the Worship@North website. https://northchurchindy.wordpress.com/ )

We are going to start in the same place as our confirmands. Our first 25-cent word is… theologian.
I am a theologian.
I have a Master of Divinity from Vanderbilt University and I spent three and a half years studying divine things like scripture and ancient texts and history and the thoughts of other theologians.

But you know what?
You are a theologian, too.
You see, a theologian is simply anyone who reflects upon God’s action in the world today and as United Methodists we believe that every single one of us is called to this task.
Every generation must wrestle with our faith in a changing world.
The church needs to see problems and challenges like sexual abuse or global migration so we can provide a faithful response.
But, we also need to be able to figure out how to communicate the truth of our faith to a world that increasingly can’t understand us.
Theology helps us to do both.
Whether or not you knew it before worship today, you are a theologian.
I want you to claim that! Say out loud and proud: I am a theologian!

And as a theologian, your job is to answer a simple question: What can I say that is faithful to scripture as it has been passed down through tradition, and that makes sense in light of human experience and reason? (paraphrase of Book of Discipline p. 81)
As Paul told the Philippians, we are to focus our thoughts on what is excellent and true, holy and just. We are to practice what we have learned and received and heard from our mentors and teachers of the faith.
That is theology!
And as United Methodist theologians, you have four sources in discovering God at work in the world.
Scripture. Tradition. Experience. Reason.

These four sources make up our next 25-cent word: quadrilateral.
“[John] Wesley believed that the living core of the Christian faith was revealed in scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.” (p. 82)
All four are important. All four are necessary. All four help us to see where God is working in the world.
We start with scripture.
We end with scripture.
Scripture is the absolute foundation of all of our theology… so as theologians, we had better be reading and pouring over scripture in our lives.
But… and… scripture is always being interpreted.

First, scripture is interpreted by other scripture.
You cannot take a single verse out of context but need to look at the fullness of the entire passage and story.
And, we come to see as we read the bible that there is an overarching story within the scripture itself… a story of creation and redemption, a story of mistakes and forgiveness, a story that ends in the restoration of all things.
In our gospel, religious leaders ask Jesus to interpret and prioritize scripture for them. His response is one that provides us guidance when we in turn interpret scripture today – how does this verse lead us to love God and love our neighbor? (Matthew 22:34-40)

Next, we have the witness of how people have interpreted that scripture through time. Tradition shows us the “consensus of faith” that has grown out of a particular community’s experience. (p. 85-86)
Not all contexts and communities are the same. The experience of Czech immigrants in the Midwest was very different than that of African slaves in the Deep South. Each community passed on the gospel and created practices of faith that show us how the scripture made sense in their lives. We also connect tradition with the theology of previous generations that have been passed down to us in creeds and writings.

Tradition shows us how communities have understood God, but we also each have or own unique experiences.
Who you are and what you have been through is always with you when you open up the Bible – your pain, joy, anger, gender, economic reality…
It is why you can read the same passage of scripture repeatedly over time and discover something new with each reading.
But Wesley also talked about how God continues to reveal through our experiences and the fruit that we are bearing in our lives. When he saw the call in the lives of women around him, he began to license them as preachers.

Our final source of theology is reason. As the Book of Proverbs reminds us, each person is called to “turn your ear toward wisdom, and stretch your mind toward understanding. Call out for insight, and cry aloud for understanding. ” (Proverbs 2:2-3)
We believe that God reveals truth in many places, not only in scripture, and that we should pursue such knowledge and truth with our whole selves. Science, philosophy, nature: these are all places that help us to gain understanding.
Where we find contradictions within scripture itself or between a passage and wisdom of the world, reason asks what greater truths a verse might be speaking or how to prioritize and discern which is truer.

Our Book of Discipline reminds us that

“United Methodists as a diverse people continue to strive for consensus in understanding the gospel… while exercising patience and forbearance with one another. Such patience stems neither from indifference toward truth nor from an indulgent tolerance of error but from an awareness that we know only in part and that none of us is able to search the mysteries of God except by the Spirit of God. We proceed with our theological task, trusting that the Spirit will grant us wisdom…” (Book of Discipline p. 89)

The simple truth which lies at the heart of our conflict today is that people of faith, United Methodists who care about the scriptures and who come from diverse backgrounds, cannot come to a place of consensus in how we approach matters of human sexuality and in particular how we understand homosexuality.
We might use the quadrilateral differently or prioritize some aspects more than others.
But I think part of the difficulty is that we don’t even have a common understanding of the question we are seeking to answer within the scriptures.
And that means a couple more 25-cent words:

First, homosexuality. This word was initially coined in the 1880s in German and made its way into English usage in the 1890s. The word itself simply refers to sexual intercourse between persons of the same sex. Some modern translations of scripture use this word, but it didn’t even exist at the time the King James Bible was translated.

Many who seek to answer the question of what we should do today start from this definition. Their concern is largely with the physical acts associated with any given sexual orientation. Many prohibitions in our Book of Discipline focus on this as well, using the phrase “self-avowed, practicing homosexual.” The question being raised by this group is largely about how we use our bodies and whether or not such use is good and holy.

Others focus on a more expansive understanding of the complexity of human sexuality, referring to a wider group of people through the term LGBTQ+.

Science and sociology have helped us to see in the last fifty years that our identity is complicated.
This graphic talks about four different aspects of our identity – all of which are placed on a spectrum. Our biological sex, how we identify our gender and how we express it, who we are attracted to… all of these factors play a role… which is why the terminology we use keeps expanding as well. There is a handout at the back that has this graphic as well as some common definitions within LGBTQ+ if you are interested. The question being raised by this group is also about how bodies, but tends to focus more on embodiment and identity as a whole person.

As a denomination, when we bring these questions to General Conference, we seem to have reached our limits of patience and forbearance with one another.
But as people of a local faith community, my prayer is that we can still remember with humility that now we see through a glass darkly and that we still might extend patience and forbearance towards one another as we explore a few scriptures together.

When we open the scriptures, there are six verses that our tradition has used to condemn homosexuality.
Genesis 19: Sodom & Gomorrah
Leviticus 18 & 20: Abomination
Romans 1: Exchanging Natural Relations for Unnatural
1 Corinthians 6 & 1 Timothy 1: “malakoi and arsenokoitai”
As United Methodist theologians, we start with scripture, and we end with scripture so we need to wrestle with these passages as background for our theology today.

Before they went to bed, the men of the city of Sodom—everyone from the youngest to the oldest—surrounded the house and called to Lot, “Where are the men who arrived tonight? Bring them out to us so that we may have sex with them.”

First – Genesis 19: 4-5, the story of Sodom and Gomorrah. Angels from God arrive in order to determine if there are any righteous people in the town. The men of the city knock on the door of the house they are staying and seek to force themselves upon the visitors.
However, this is a great place to start using scripture to interpret scripture. While later Christian tradition adopted sodomy as a term for sinful, non-procreative sex, within the scriptures itself, the sin of Sodom was not sexual in nature. In Ezekiel 16, the prophet names the sin of Sodom as being proud and not helping the poor and needy. This was a culture that relied upon hospitality – when guests arrived the duty of the community was to welcome them and provide for their needs. To violently force yourself upon these visitors, attacking them, raping them, was against every hospitality code of the time. This is a clear violation of the command to love your neighbor.

The question we wrestle with theologically is whether or not our experience of LGBT persons today is reflected in this text.

You must not have sexual intercourse with a man as you would with a woman; it is a detestable practice.

If a man has sexual intercourse with a man as he would with a woman, the two of them have done something detestable. They must be executed; their blood is on their own heads.

The next two scriptures come from the Holiness Code in the book of Leviticus (18:22, 20:13). In many translations, sex between two men is named as an abomination, or detestable. Both of these chapters are concerned with sexual practices that were forbidden to the people of God as they were entering the Promised Land. It is a rejection of practices both in the land of Egypt and practices that may have been common among others in the land of Canaan.
The Hebrew word that we have translated as abomination or detestible is probably not a fair translation of the word. “Toevah” is understood by many today to instead mean ritually unclean or culturally taboo. The Israelites are called to be holy and set-apart and to adopt cultural practices that are different from their neighbors. In the larger context of Leviticus, these include commands about food, clothing, bodily fluids, and how you treat the stranger among you.
Today, our tradition still considers many of the practices within these two chapters of Leviticus to be culturally taboo, but not all of them. And we have moved away from many of the other prohibitions within these texts that we consider to be culturally bound – like eating shellfish or the cutting of hair. And that’s because we hold a different understanding of what makes us unclean in the eyes of the Lord. Peter’s vision in Acts 10 shifts the conversation within the Christian faith and his encounter with the gentile Cornelius leads him to proclaim, “God has shown me that I should never call a person impure or unclean.” (Actus 10:28)

Theologically, we ask today what scripture, tradition, reason, and experience lead us to claim as taboo sexual acts, framed by our understanding of what forms us as a Christian community that loves God and our neighbor.

That’s why God abandoned them to degrading lust. Their females traded natural sexual relations for unnatural sexual relations. Also, in the same way, the males traded natural sexual relations with females, and burned with lust for each other. Males performed shameful actions with males, and they were paid back with the penalty they deserved for their mistake in their own bodies.

Our next scripture comes from Paul’s letter to the Romans. His argument here in the first chapter is that Gentiles and Jews alike are without excuse and full of sin. The Jews have been given the law and claim to follow it but don’t. The Gentiles don’t have the law… instead they should have seen God revealed through nature itself. Augustine and Aquinas and others have carried this concept through our tradition and our use of reason: we can know God through the world around us.
Here in this chapter, Paul argues that the Gentiles should have known God. However, they rejected God and turned instead to idols. As he describes cultic practices of worship, he claims that their idolatry led God to abandon them to their desires. As a consequence, natural sexual relations were exchanged for unnatural ones and these people were filled with jealousy, murder, fighting, deception, gossip, and disobedience to their parents. (Romans 1:29-31)
Theologically, the questions we wrestle with today start with asking what is natural. If one understands homosexuality to be a choice then it would lead you to think that such acts are unnatural. However, for others who believe that persons who are LGBT were created that way, it might be unnatural for them to act against how God has made them.
This is another place where we might ask where our experience shows fruit in the lives of LGBT persons. Paul’s argument here is that same-sex acts are the result of idolatry and cultic worship and these people are filled with other bad behaviors. What are the fruits we see in the lives of people we know who are LBGT? What are the fruits of people who are not LGBT? Do they love God? Do they love their neighbor?

Don’t you know that people who are unjust won’t inherit God’s kingdom? Don’t be deceived. Those who are sexually immoral, those who worship false gods, adulterers, both participants in same-sex intercourse,^[a] thieves, the greedy, drunks, abusive people, and swindlers won’t inherit God’s kingdom.

We understand this: the Law isn’t established for a righteous person but for people who live without laws and without obeying any authority. They are the ungodly and the sinners. They are people who are not spiritual, and nothing is sacred to them. They kill their fathers and mothers, and murder others. They are people who are sexually unfaithful, and people who have intercourse with the same sex. They are kidnappers, liars, individuals who give false testimonies in court, and those who do anything else that is opposed to sound teaching.

The final pairing of scripture is from 1 Corinthians 6:9-10 and 1 Timothy 1:9-10. We group them together because they refer to the same two words – malakoi and arsenokoitai. These words have been translated in multiple ways through our history of bible translation.
Malakoi literally means soft and has been translated as effeminate, as the passive homosexual partner, or as a male prostitute.
Arsenokoitai is a word that appears only two times in all of Greek literature – right here in the Bible. It is a word that Paul appears to have made up from two other words: Men and Bed. How tradition understands this word has changed drastically over time. Some think it refers to the dominant homosexual partner. Others think it refers to pimps – men who sell sex. Others think it is connected with temple prostitution, or the practice of older men taking young men (soft men) as sexual partners within the culture of the time.
In the context of the litany of other acts included in this list however, perhaps the Message translation most accurately captures the spirit of this passage. “those who use and abuse each other, use and abuse sex, use and abuse the earth and everything in it, don’t qualify as citizens in God’s kingdom.”
The truth is, we have all done these things. But the grace of God is present in our lives and has redeemed us and so our call now is to honor God, creation, and our neighbors… and that includes honoring our bodies.

What can we say theologically about sex, sexuality, and our identity that rejects the way people use and abuse one another and helps all people to honor their bodies?

As I faithfully wrestle with a theological response to the presence and promise of LGBT persons in the life of the church, I am fully aware that I might end up coming to a different conclusion than you. We are all theologians after all, all tasked with using scripture, tradition, reason, and experience to weigh what we believe to be faithful responses in the world today.
The very conflict within our denomination is the result of this very tension and next week we’ll explore how people of faith have found themselves aligned with various positions today.
But my prayer, above all else, is that we would continue to lift up as our number one priority the love of God and the love of one another – and that includes those who don’t agree with us.
Our call as people of faith after all is to provide a welcome so vast and so radical that all might come to know and experience the saving grace of God lives. May it be so. Amen.

Lamentations and Investments

Posted on July 10, 2016Leave a comment

I must confess it was difficult to pick just one passage from Jeremiah and in the light of the events of this week, I wasn’t sure that I picked the right one.

I wondered if I should have chosen from Jeremiah 8 and 9:

Is there no balm in Gilead? Is there no physician there? Why then are my people not been not been restored to health? If only my head were a spring of water and my eyes a fountain of tears, I would weep day and night for the wounds of my people.

Or maybe Jeremiah 31:

A voice is heard in Ramah, weeping and waiting. It’s Rachel crying for her children; she refuses to be consoled, because her children are no more.

And I find it so hard to get back up in this pulpit every week with some new tragedy or terror that must be addressed. But we have to do so.

We have to speak about the pain and suffering and loss of this world. To not turn to our scriptures and prayer and ask where God is in the midst of what is happening would be irresponsible. It is what we should do every moment of every day… and if I can’t model that for you on Sunday mornings, then I’m not doing my job.

It pains me that a world that is so connected… 24/7… on every device at our fingertips… can be so divided and at war with itself.

I look around and see so much anger and hurt. Here in the United States and all across this world.

#bluelives #blacklives #Muslimlives friends, they all matter. We all matter. It’s not an either/or. It’s a both/and.

And yet we take the pain and hurt and anger we feel and turn it back against one another for not being “on our side.”

There is only one side for us to be on. The side of life and hope and peace.

It often feels like we are living in the worst times of human history. Like things have never been this bad.

I could quote statistics about how violence… especially deadly violence is down in many different categories across this world. That seems hard to believe, but its true. But you know what… that seems to trivialize the pain that every death, every particular death carries in this day and age where we collectively witness and experience them.

I am in grateful to be preaching from Jeremiah this week because he lived in what the Jewish Study Bible calls “the most crucial and terrifying periods in the history of the Jewish people in biblical times: the destruction of Jerusalem and the Temple of Solomon… [he] grappled with the theological problems posed by the destruction of the nation, and who laid the foundations for the restoration of Jerusalem and the Temple in the years following the end of the exile. In the course of his struggles to understand the tragic events of his lifetime, he tells the reader more about himself than any other prophet, including his anguish and empathy at the suffering of his people, his outrage at God for forcing him to speak such terrible words of judgment against his own nation, and his firm belief that the people of Israel would return to their land and rebuild Jerusalem once the period of punishment was over.” (p917)

It is strange to say that I feel like I’m living the lives of these prophets this summer, but maybe that’s what happens when you spend time in the scriptures.

So I’m feeling Jeremiah’s anguish and empathy when I look out at you… when I scroll through my facebook feed… when I turn on the news and see the heartbreak and frustration and hopelessness of so many people… in Baghdad, in Medina, in Baton Rouge, in St. Paul, in Dallas…

And I, too, have been crying out to God asking “How long… how long will you let us turn against one another before you come and do something to fix this?”

Jeremiah turned all of the grief of his people into laments to God… he cried out to God and I think it is appropriate on a day like this, in a time like this for us to do so. For us to lament and grieve…

And so I want to invite you into a time of lament with me. And together we will sing a response that is familiar to many… Oh – Sometimes it causes me to tremble, tremble, tremble.

O Holy God, we have come here this morning from many places,

From east and west, north and south,

From pain and disillusionment,

From anger and confusion,

From grief and sadness,

Looking for hope.

We come together for one thing only:

To raise our hearts and voices and very bodies to God,

In the hope that the very act of raising them in lament yet in faith,

We might know the transforming and surpassing power of your love.

Oh Holy God, hear us as we cry out to you. Our pain is more than we can bear alone.

Response: Oh— Sometimes it causes me to tremble, tremble, tremble.

Unable to forget the violence and the loss of this past week, we cry…

Mourning the loss of the innocent, we cry…

Looking for justice where none seems possible, we cry…

Outraged by the actions of those who should have known better, we cry…

Lost, looking for your guidance and direction, we cry…

Weeping with families whose loved ones will never return home, we cry…

Standing with all of those who have sworn to protect us and who gave their lives, we cry…

Desperate for the courage to speak out against racism, injustice, and oppression, we cry…

Wanting to put all this behind us and live in wholeness, we cry…

Looking for the peacemakers, we cry…

( Liturgy of Lament for the Broken Body of Christ, adapted https://www.futurechurch.org/sites/default/files/Liturgy-plan.pdf)

O God, in mystery and silence you are present in our lives,

Bringing new life out of destruction, hope out of despair, growth out of difficulty.

We thank you that you do not leave us alone but labor to make us whole.

Help us to perceive your unseen hand in the unfolding of our lives,

And to attend to the gentle guidance of your Spirit,

That we may know the joy you give your people. Amen. (Ruth Duck, BOW 464)

Friends, we cry out “How Long…”

But I think the reminder of our scripture for this morning is that God turns that “how long” back on us.

And God is asking… what are you going to do, today, to be the answer?

How are you going to be a witness, an example, a living testimony of the firm belief that though this time is painful and brutal that YOU are on the side of life and hope and peace?

How are you going to personally invest in the future you pray for?

Jeremiah found himself in precisely that situation. As he was proclaiming the destruction of the land he loved… even as he was imprisoned by the very king he was trying to get to act differently… God asked him from his jail cell to buy a plot of land as an investment in the future of the land. As a reminder that “houses, fields, and vineyards will again be bought in this land.”

The armies are at literally at the gates of the city. The siege has started. And Jeremiah is buying property.

He was investing in the future he so fervently prayed for and so firmly believed in.

I’m tired of the loss of life in our world.

Thoughts and prayers are not enough.

We have to start investing in the future we long for.

We have to figure out what it means to “buy a plot of land” today.

And I think there are a few concrete things we can do, today, to invest in God’s future.

First, we have to invest in relationships with people who don’t look like us.

My friend, Jim, and his wife, Lori, have a son who is seven years old. His name is Teddy. And because he is adopted, his skin doesn’t look the same as that of his parents.

Jim wrote to me, “I’m keenly aware that I didn’t really ‘get it’ until I was invested in the life of my son; and all of the fear and trepidation I feel for him as he starts growing up to be a young black man in America. So I know that compassion and grace towards those who don’t ‘get it’ is necessary because I was one of them in the past.”

The only way that we can ever start to live into a future of peace is to actually cross the street and talk with our neighbors who are people of color or Muslim or police officers or elderly or of a different political party.

We have to invest in personal relationships with people who are not the same as us.

Second, we have to practice humility.

We are not better than anyone else. We are not perfect. We don’t have all of the answers. And we need to create space for others to teach us, for others to lead us, for others to speak.

And part of that means that we need to look at all of the ways in which dominate conversations or perspectives and we need to step back and listen.

This past week, as the holy month of Ramadan was ending for our Muslim brothers and sisters, a bomb went off in the heart of one of their holy cities. And we barely noticed.

We can be so focused on our own lives and our own experiences that we do not stop to let go of ourselves and make room for the pain and grief of others.

Third, we need to speak the truth in love.

The first part of that is that we have to tell the truth.

We have to stop spreading rumors or hyperbole. And we need to take a moment and pause and ask about the source and if it is trustworthy. We have to take a breath.

But, we cannot be afraid to speak the truth when it is in front of us. We have to name injustice. The only way that evil is overcome is when it is brought into the light for all to see. So we cannot be afraid to name it. To speak it. To see it.

And we can do so in love.

We can disagree.

We can speak the truth and invite conversation and dialogue.

We can do so with our feet in protest non-violently.

But we should never resort to demonizing or attacking other people because of what they believe.

We have to start investing in the future we long for.

We have to invest in living differently in this world.

Just a few minutes ago, in the prayer I prayed that:

We come together for one thing only:

To raise our hearts and voices and very bodies to God,

In the hope that the very act of raising them in lament yet in faith,

We might know the transforming and surpassing power of your love.

And so I want to invite you in to a prayer with your whole body as we invest in the future God hopes for us:

Touch your forehead:

Put on the mind of Christ, a spirit of humility, encouragement, unity, and love.

Touch your ears:

That in the cries of the oppressed and grieving you may hear God calling you to another way.

Touch your eyes:

Darkened by tears, unable to see past privilege and power, blinded by hatred, that they may be brightened in the light of Christ.

Touch your lips:

Silenced by fear and the shock of news, that you might respond to the word of God and speak justice and truth in love.

Touch your heart:

Broken in pain and uncertainty, disappointment and grief, that Christ may dwell there by faith.

Touch your shoulder:

Weighted and heavy with sadness and sorrow, that your burden be eased in the gentle yoke of Jesus.

Touch your hands:

Wrung in anger and despair, that Christ may be known in the lives you touch.

Touch your feet:

That you may stand firm in faith and hope, and walk in the way of Christ.

( Liturgy of Lament for the Broken Body of Christ, adapted https://www.futurechurch.org/sites/default/files/Liturgy-plan.pdf)

Inward, Outward, Upward

Posted on December 27, 2015Leave a comment

Since the first Sunday in November, we’ve been talking about the “Already” and the “Not Yet.”

We’ve been waiting for the day, for the moment to arrive, when Christ is born again in our hearts and minds and lives.

But it is a kind of paradoxical waiting, because God has already entered human history through the birth of Jesus. As Paul’s letter to Titus speaks – God’s salvation has appeared!

We have been waiting for something that has already happened… A long, long time ago in a Galilee far, far away.

Thursday, so many gathered right here, in this very place, to light candles and celebrate that birth. We rejoiced with the shepherds and angels. We brought gifts like the wise ones. Christ was born all over again in our hearts and minds and lives. You could see it on the radiant faces, holding the candles. You could feel it in the warmth and kindness and love offered to one another. Peace on earth and goodwill to all.

Today, a mere three days later, have we truly received what we we’ve been waiting for?

Or did everything go back to normal?

That truly is the question.

Did this Christmas change anything? Is your life at all different because of the birth of our Savior?

*****

Maybe all Christmas has taught us is that we aren’t quite done waiting…

In his letter to Titus, with just a verse in between, Paul goes from saying that “the grace of God has appeared…” to “we wait for the blessed hope and the glorious appearance of our great God and savior Jesus Christ.” (Titus 2:11-13) Or as we talk about every time we take communion, Christ was born, Christ has died, Christ has risen, Christ will come again.

We believe there is still more to come.

We look out on the world and see the pain and hurt, the broken relationships and nations at war. Salvation and grace might have appeared, but this world is much the same as it has always been. There is another act to this drama of redemption that has yet to play out.

As a church, we have been reading this book, Awaiting the Already, by Pastor deVega. And he suggests that Paul’s advice to Titus is good advice for us today… advice about how we should wait during these “in-between times.”

He writes that the grace of God teaches us to live sensible, ethical, and godly lives.

Sensible.

Ethical.

Godly.

As deVega writes:

…these three words together capture the full range of the spiritual life. To live sensibly (or “with self-control,” as it can also mean) is to live in harmony with one’s self. To live ethically means to live in harmony with others. And to live in a godly manner means to live in harmony with God. In just three words, Paul reminds us that every relationship we have deserves our fullest commitment to love and reconciliation.

To live sensibly is to have harmony in your inward life.

To live ethically is to seek harmony in your outward life… with the whole of creation.

To live a godly life is to allow God’s harmony to filter through your upward relationship with the divine.

And, you can’t have one without the other two. Even Jesus, when asked to teach his followers the most important commandment included all three aspects: Love the Lord your God with all your heart, soul, mind, and strength, and love your neighbor as yourself.

Paul, for his part, is writing to encourage and instruct Titus, who had been tasked with organizing the church in Crete. As Titus was to choose leaders, these three qualities… sensible, ethical, godly… should be present in their lives.

supervisors should be without fault as God’s managers: they shouldn’t be stubborn, irritable, addicted to alcohol, a bully, or greedy. Instead, they should show hospitality, love what is good, and be reasonable, ethical, godly, and self-controlled. (Titus 1: 7-8)

Why are these qualities so important?

Because they mark a transformed life. These qualities are a witness to the power of grace to make a difference in a life. They show the world that we don’t just believe in the good news, but that it has taken hold of our lives and we are no longer the same.

You see, we may not be able to control other people’s lives… we don’t have any power over nature or sickness or disease… we can’t stop civil wars or end hunger…

But the grace of God, the birth of Jesus into our midst, has given me the ability to control MY life. And you, yours.

And that means, you and I can live sensibly, with self-control.

We were taught how to do so by Jesus himself, who faced earthly temptations of power and wealth and chose instead a better way.

But Jesus also showed us that living sensibly does not mean to live without joy. He turned water into wine at a wedding and he celebrated meals with friends and strangers alike. But never was he out of harmony with himself.

On Christmas Eve, fellow pastors and I were sharing on facebook all the little things that went wrong. This time of year can be awfully stressful as we try to make everything just so. More than one time, a colleague mentioned drowning away their troubles in a bottle of wine.

And one of us spoke up.

She said, “I’m in recovery… I’ve been clean for ten years this February, God willing…. I see more posts about alcohol in this group than anywhere else on Facebook. What does that say about us?”

It was a great moment for our group to evaluate and stop and take stock of our habits. To check in with ourselves and ask if we need a drink to get through an evening, what does that say about our health, our stress, and whether or not we are living in harmony with our inward selves.

Likewise, we should be living in harmony with others. We can follow the wisdom and teachings of Jesus who welcomed the stranger and healed the sick and fed the hungry.

This is a time of year when that type of generosity comes as second nature. But not too long after the tinsel is taken off the tree, we forget how to be generous and self-giving. Our hospitality gets worn out.

There are many different types of ethics that we might follow, but the entire point of an ethical life is that it is a habit or a custom. We shouldn’t treat our neighbors any different one time a year as another. And so the spirit of joy and peace we discover in the warmth of embraces on Christmas Eve should be the basis of how we treat every neighbor all year long.

The saints and heroes of our Christmas story are those who sought the way of love and compassion, like Joseph choosing to stay with Mary, and the innkeeper who made room for the holy family. The grounding for our ethical lives is how we treat those who are the most vulnerable in this world.

Finally, we should live godly lives. To be godly does not mean to be perfect or holier-than-thou. It means to turn our attention to God… to live a life of worship… to actually be in relationship with God.

Jesus taught us how to do with when he taught us to pray and reminded us that God is our Abba father. Jesus showed us how to do this when he took time to get away and pray.

But he also demonstrated what it means to be godly as he respected and honored the faith of others… including the Samaritan woman at the well and the Roman soldiers. He held open the door wide for all people to be in relationship with God. And at Christmas, we remember that even strangers from a far off land with no concept of the faith of Mary or Joseph were some of the first to kneel at the manger and honor God.

So what difference does Christmas make?

It might not change the world… but it can change your heart.

We are each tasked with living a sensible, ethical, and godly life.

As Howard Thurman once wrote:

When the song of the angels is stilled,

When the star in the sky is gone,

When the kings and princes are home,

When the shepherds are back with their flock,

The work of Christmas begins:

To find the lost,

To heal the broken,

To feed the hungry,

To release the prisoner,

To rebuild the nations,

To bring peace among people,

To make music in the heart.

Loving Your Neighbor…Now

Posted on September 4, 2011Leave a comment

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(Community Worship in the Park)

It is so beautiful out, and all of you look so wonderful gathered here in community.

Although it takes some work to get this service together, this community worship in the park is one of my favorite services of the year.

Just look around – these are our friends and family and neighbors and brothers and sisters in Christ!

And getting together like this, without caring about what church we belong to, without worrying about who is welcome and who isn’t… well, this is an awful lot of what I think the holy banquet of God will be like on Resurrection Day.

On that great gettin’ up morning, we will just pull up a chair and find our place around the table.

Soon and very soon, we’ll be in the presence of the King, in the place of no more dying and no more crying.

Heavenly music will ring out, the sounds of violence will cease, tears will be wiped from every face, the wolf will dwell with the lamb, enemies will learn to love, and peace shall be fulfilled.

All of those images take us to the city of God, the new creation, the heaven that awaits us. We read about them in scriptures, we sing about them in hymns, our hearts are full of hopes and dreams about that reality.

And this community gathered to worship our Lord and to share around his table this morning is a glimpse of that future. It is like the taste that you sneak from the pot simmering on the stove an hour before dinner is ready.

As Paul reminds us here in chapter 13… our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here.

That heavenly reality is just. Around. The. corner…

So I want you to close your eyes for a moment.

Imagine walking around through the City of God.

How will you greet your neighbors?

How will you treat the people that on earth were your enemies?

Do you hear anger and shouting? Or joy and laughter?

Ae you spending your days trying to get what is yours? Or sharing in the abundant gifts of God?

In everything that we do, here on earth today, we should live and love in anticipation of this reality.

We are called to live as if that Kingdom of God in which Jesus reigns IS the reality we find ourselves in.

As we open our eyes, yes, we find ourselves back in Marengo, Iowa. We find ourselves in the twenty-first century. We find ourselves in a world that is full of anger and violence, a culture that glorifies partying and licentiousness, a society that says “me-first, and screw the rest.”

But that doesn’t mean that we have to join them.

No, as Christians, we are called to a better way.

We are children of God.

And we are called to love.

But what do we mean by love? It is such a commonly used word that it has lost almost all significance for the Christian faith.

When Paul uses the word love here in Romans, he uses the greek word: agape. Agape is completely self-less love. It is love directed towards others. It has no pre-requisites, no conditions. Agape love doesn’t depend upon any loveable qualities the person you are loving possesses. It is love that expects nothing back in return.

Love is not a feeling.

Love is a choice.

Love is an action. Love is what we do… or do not do… to and for other people.

And Paul reminds us that all of those commandments – like don’t commit adultery, and don’t steal, and don’t be jealous of your neighbors possessions – all of them can be summed up with five words: “Love your neighbor as yourself.”

Love is what we were created to do. All of the law, all of those commands, are just put in place to help us remember – Oh, yeah, I’m supposed to love you.

The big question is… Why? Why should I love my neighbor when he borrowed my lawnmower last month and broke it? Why should I love that person who always cuts me off as I drive to work? Why should I have any love towards people who seek to do harm to me and my loved ones? Why should I love someone who has done damage beyond repair in my life?

It is a good question.

And Paul responds with one word: salvation.

You have been saved.

Which means the Lord of the Universe took one good look at you – with all of your faults and sins and mistakes and imperfections – and said, “I love you anyways.”

That holy, unconditional act of love that we call the cross, was freely given to anyone who would receive it. Whether we deserved it or not.

We love… because he first loved us.

Our love is an outpouring of the love that we ourselves have received in our salvation.

AND… as Paul reminds us, the fulfillment of that salvation is near. The time is coming when the night will end and the day will dawn. This world will pass away and the reign of Christ will come.

That holy, awesome, heavenly reality that we closed our eyes and imagined is just around the corner.

So why would we want to live in darkness? Why would we ever want to sink down to the ways of this world when right now, we can live in the light.

Right now, we can join together with other believers.

Right now, we can sing the heavenly songs.

Right now, we can laugh together instead of bicker.

Right now, we can seek peace with our enemies.

Right now, we can wipe tears from the eyes of the hurting and the grieving.

Right now, we can care for the sick and feed the hungry and clothe the naked.

Right now, we can love.

As The Message translates our final verse for this morning… get out of bed and get dressed! Don’t loiter and linger, waiting until the very last minute. Dress yourselves in Christ, and be up and about!

Right now, put on Jesus Christ.

That means that we spend time each morning in prayer – asking for God to guide us in our actions.

It means that we spend time in the scriptures – seeking wisdom for our daily lives.

It means that we break bread with fellow believers in order to remember the unconditional love of Jesus Christ in our lives.

It means that we don’t just wear a cross or wear a t-shirt that says we are Christian, or wear a bracelet that proclaims our faith – but we actually ask ourselves, “What would Jesus do?” in the situations of our day… and then we do it.

When we put on Christ, when we intentionally “wear” Jesus Christ throughout our day, people can see it.

We become light, shining out in the darkness, reminding people that a new day is coming.

We are the people of God, gathered together in this public place this morning, to proclaim that Jesus Christ is Lord and that we want to follow him.

So when you leave this place… will you slip back into the darkness and go back to the ways of this world,

Or will you love your neighbors, like Jesus loved you, and will you be his witness?