Gerhard Forde, author of On Being a Theologian of the Cross, begins his book by saying “the cross is in the first instance God’s attack on human sin.”1 Lutheran piety has always been rooted in the power of the cross. It was this theology that separated Martin Luther from the other reformers and the Roman Catholic Church. For Martin Luther, there were only two ways of view God: either through a theology of the cross or through a theology of glory. It is necessary that the distinctions between these two theologies be studied more deeply so that the differences may be brought out.
Before one can note the differences between the two theologies one must first identify the key factors in each of the theologies beginning with the key distinctions in a theology of glory. In Martin Luther’s Heidelberg Disputation, the document that defined Martin Luther’s theology of the cross, Luther does not make any mention between a theology of the cross and a theology of glory till later on in his disputation. In theses 19-24, particularly in theses 19-21, Luther begins to define the two different theologies and outright names the two theologies in Thesis 21. What is interesting to note is that Luther did not believe a theologian of glory deserved even the title of “theologian.” They miss the mark by only concentrating on a particular part of the story--i.e. solely concentrating on the resurrection. They are driven by earthly ideas of success rather than looking to God for the true answer of success--the way of the cross.
There are four distinguishing characters in a theology of glory. A theology of glory concentrates heavily on the works of human rather than on the works of God. They do not to take into account sin’s existence in the world and that “human beings are intrinsically and radically sinful, incapable of doing good or truly knowing God.”2 They believe that God needs to be sought out in mystical experiences, speculation, or merit. One must encounter God rather than let God encounter us. Moreover, one of the best distinguishing factor that sets a part theologian of glory is described in thesis 21 of Luther’s Heidelberg Disputation: “A theology of glory calls evil good and good evil.” Forde uses the example of suffering to best describe Luther’s point here. In the understanding of this particular theology “suffering is called evil and works good.”3 One should work to avoid suffering because it is seen as a weakness. It is seen as if we have failed and are, therefore, suffering the consequences of our work rather than the notion that bad things can just happen for no particular reason.
The theology of the cross has a completely different idea of God’s work in the world. The theology of the cross begins with the notion that humanity is sinful and is “incapable of doing good or truly knowing God.”4 Frederick Niedner, author of the article Precious, Inevitable Scandal, points out that in every single gospel, all roads lead to the cross: Mark’s gospel begins with the phrase “the beginning of the good news” with Mark describing a “rapid descent into tragedy” leaving readers with an ending that shows the disciples running away in fear rather than spreading the news of Jesus’ resurrection; Matthew’s gospel “finds a way to show how Jesus’ death worked forgiveness;” John’s gospel “from the moment John the Baptist identifies Jesus as ‘the lamb of God who takes away the sin of the world...Jesus maintains tight control over everything and everyone involved in his dying;’” In Luke’s gospel “Jesus proceeds very purposefully...refusing to be dissuaded from setting his face toward Jerusalem” and teaches a “‘daily cross-bearing’ to a disciple who walks in his footsteps.”5 A theology of the cross takes into account that even though all of our actions may have good intentions, the resulting consequences of our actions are never positive.
It is through divine action, God’s direct action in humanity, that good does exist in the world and not by any kind of human interaction. The scandal of the cross, though evil in appearance, gives us the ability to know God. God can only been seen and sought through the Cross of Christ. Thesis 20 of the Heidelberg Disputation says that a theologian of the cross “comprehends the visible and manifest things of God through suffering and the cross.”6 The good works that a theology of glory promote are the same works that put Jesus on the cross. Jesus’ death was not because he committed a crime, but because he promoted such ideals such as caring for the poor, economic and social sustainability for all, and the pouring out of one soul so that all might know and experience God in a new way separate from the law.
To interpret Forde here, the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. Thusly, a theologian of the cross is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”7 Namely, those who seek Christ in the Cross and not solely in his resurrection.
One final distinction here is that a “theology of the cross calls the thing what it actually is.”8 As mentioned above, Forde uses the example of suffering to explain this thesis of Luther. Forde argues that when one views suffering through the lenses of a theology of the cross, suffering is no longer seen as a failing of our work but rather “suffering is from God and it is good.”9 Further, we suffer because we are no longer in control and are “rendered totally passive by the divine operation through the cross and resurrection of Jesus.”10 When suffering is viewed in this matter, one can no longer call it evil but rather divine action. John Hoffmeyer, author of the article Torture and Theology of the Cross, makes the point that unlike the typical human response of desiring revenge “the resurrection of the crucified Jesus is God’s full identification with the victim who says no to continuing the cycle of victimization.”11 Jesus commits no acts of revenge but rather bears the marks of his torture for all to see. It was in bearing these marks and showing his disciples that they, particularly Thomas, are able to proclaim Jesus as Lord and God. Essentially, the act of victimization stops with Jesus because the cross bears the ultimate victim known to us as as the crucified Christ. It does not make sense in our human perspective to think that God is the reason for our suffering, but that is the scandal of the cross. In this scandal and suffering “God made use of our terrible practice of sacrificial victimization ‘so that victims of such acts would never be invisible--they look too much like Jesus.’”12 It is in this suffering that we are able to turn “away from ourselves, forsaking our own good works and spiritual experiences and [cling] to Christ’s blood and righteousness.”13 Suffering is no longer something to avoid, but is crucial for understanding God as not just resurrected, but rather crucified and resurrected.
This idea of understanding God deserves attention here. It is through the theology of the cross that we are able to have a clear sense of understanding God’s role in our world and in our lives. Understanding God through the cross does not simply mean to be plainly inform. Rather, Forde argues that it is more of like God attacking and afflicting us.14 As mentioned above, Forde believes in the divine passive model. We do not obtain knowledge of God but “knowledge of God comes when God happens to us, when God does [God’s self] to us.”15 It is by the cross that God does all these things.
There are notable distinctions that should be made between the two theologies. The first being to works of humanity and the works of God. For a theology of the cross, everything always begins and ends with God and the cross. Therefore, our action have no direct meaning in our existence, but God’s actions do. Secondly, as previously mentioned, Forde argues for a divine passive model where anything good in the world comes from God alone. This leads to the next distinction of sin’s true reality in the world. It is because we are sinful, no good can come from us. Our own works are not needed because God is in control. For example, if the world depended on humanity, Forde would argue, the world would have fallen a part a long time ago. It is because of God working through us, that good can and is obtained. Now how we know what is good comes from the cross and knowledge of God passed down to us by God. Thirdly, keeping the model of a divine passive, the cross seeks us out rather than we seeking out the cross.
The final notable distinction, and the main emphasis of this paper, involves thesis 21 of the Heidelberg Disputation:
“A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is.”16
It is here that Luther makes draws a clear line between the two theologies. A theology of glory takes joy in only living out the resurrection and leaping over the events that lead up to the resurrection. However, when one takes into the account the notion that the cross, once seen as evil, is now the key to knowing God, our entire system of norms is thrown out the window. A theology of the cross does not find glory in the cross, but rather finds the salvation of the world hanging there for all to see. Because of this fact, the cross is not the end but the beginning. It is here that “only through suffering and the cross that sinners see and come to know God.”17 The suffering experienced on the cross is good and shows us all the true reality that God wants. The scandal is no longer a scandal but a way of life.
The underlining distinction, then, is that throughout everything the cross needs to remain at the center. It is through the cross that we come to know God as the crucified God. We are not Easter Christians. If we solely concentrate on the resurrection we forget why Jesus was resurrected. To understand why the resurrection happened, we must always look at Jesus’ death first. It is here that “a new life can begin, and with it a new sense of self-worth can blossom.” Out of God’s love, God creates “anew out of nothing”18 and with that we can proclaimed with the entire church “Amen. Come Lord Jesus.”
_____________________
1 Forde, Gerhard O., and Martin Luther. On Being a Theologian of the Cross: Reflections on Luther's Heidelberg Disputation, 1518 (Theology) (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1997), 1.
2 H, John. "Glory vs. the Cross." Confessing Evangelical, 14 June 2004, available from www.confessingevangelical.com /?p=1086; internet; accessed 12 March 2010.
3 Forde and Luther, On Being a Theologian of the Cross, 83.
4 H, John, “Glory vs. the Cross,” www.confessingevangelical.com /?p=1086.
5 Niedner, Frederick A. "Precious, inevitable scandal: theology of the cross in Mark." Currents in Theology and Mission 32, no. 6 (December 1, 2005): 417-419.
6 Forde and Luther, On Being a Theologian of the Cross, 77.
7 Forde and Luther, On Being a Theologian of the Cross, 79.
8 Forde and Luther, On Being a Theologian of the Cross, 81.
9 Forde and Luther, On Being a Theologian of the Cross, 86.
10 Forde and Luther, On Being a Theologian of the Cross, 87.
11 Hoffmeyer, John F. "Torture and theology of the cross." Dialog 47, no. 3 (September 1, 2008): 244.
12 Hoffmeyer, “Torture and Theology of the cross, 246.
13 H, John, “Glory vs. the Cross,” www.confessingevangelical.com /?p=1086.
14 Phrase is taken from Forde and Luther, On Being a Theologian of the Cross, 90.
15 Forde and Luther, On Being a Theologian of the Cross, 90.
16 Forde and Luther, On Being a Theologian of the Cross, 81.
17 Forde and Luther, On Being a Theologian of the Cross, 86.
18 Forde and Luther, On Being a Theologian of the Cross, 19.
Sunday, March 28, 2010
Palm Sunday Sermon from Preaching Luke
In the name of the Father, the Son, and the Holy Spirit. Amen.
Who is this King of Glory, O blessed Prince of Peace
Revealing things of Heaven and all its mysteries
Our spirits ever longing for His grace in which to stand
Who's this King of glory, Son of God and son of man
Who is this King of Glory? Palm Sunday is interesting day in the church year. I have always been fascinated with this triumphant entry into Jerusalem and then quickly hearing our King of Glory laid in the tomb. Now the story itself did not happen as quick for the disciples but I am sure that it was one of the fastest and slowest week of their lives. In the span of five days, they saw their beloved teacher and friend captured, convicted, tortured, and killed with two other insurrectionist. In this time, Jesus said and did many things that left questions for them, and for us, of who is this man?
And the week started just as our service started today with a triumphant procession into Jerusalem. We heard in the processional gospel was the recalling of Jesus’ entry into Jerusalem on the back of the colt while people chanted “Blessed is He who comes in the name of Lord.” They held palm branches in their hands and laid there coats and palms onto the path. Today we had our own procession, lead by our cross, as we marched our way into the sanctuary sing:
All glory, laud, and honor, to thee, Redeemer, King,
to whom the lips of children made sweet hosannas ring.
You are the King of Israel, and David's royal Son,
now in the Lord’s Name cometh, our King and Blessed One.
But the singing quickly fades. The music ends and the true identity of Christ begins to be unveiled. What is going to be unveiled is essentially “who Jesus really is” and “what his teachings, ministry, and work mean for you and me.” The cross that Jesus bore holds the answers to our questions. It was Gerhard Forde, a famous Lutheran Theologian from Luther Seminary, that said the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. A theologian of the cross, the entire Christian church (you and I), is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”
That image of a suffering and despised crucified Jesus is not something that sits well for us. We think of a power savior, a power God, THE KING OF THE UNIVERSE, to be strong and mighty and not suffering, despised and dead on a cross. It is not a comfortable image we have of anyone in power. We do not want our president or any elected official humiliated while in office. Power holds beauty but this is not a pretty picture here. For Jesus, his authority, his title as King did not come till he was nailed to the cross. I recently read an article written by John Hoffmeyer on the torture and theology of the Cross. In the beginning part of his article, he describes an experience while working El Salvador that led to a new way of viewing the meaning of the cross:
"I notice in the back of the chapel...hung fourteen very large drawings. They were outline sketches, black on a white background. Each depicts a victim of torture or execution (or both). My initial reaction was mixed. I appreciated the value of drawing public attention to the grave abuse of human rights that had gone on for years in El Salvador...Yet I also felt at first that such gruesome scenes were in dubious taste in a church. They were true, but they were shocking, even offensive. I turned back for another look at the front of the church. There over the altar stood the cross. Suddenly the obvious broke through and redefined the setting around me. Jesus bore gruesome wounds just like the figures in the drawings across the back of the chapel. The cross was an instrument of torture. Like the persons represented in the drawings that had shocked me, I realized then that Jesus was tortured." (silence)
It is in knowing the cross that we know Jesus--Crucified and torture. All of Jesus’ teachings and actions come into focus on the cross. Before this event, passages like “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me” and “take and eat,” take and drink” mean nothing to the disciples or to us till we are met at the cross event.
On that cross held the salvation of the world and a sign that read, “(ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος) The King of the Jews. To claim political authority such as King, in the Roman Society led to a very dismal future. In the eyes of the Roman Government, to be crucified meant you were a insurrectionist, a terrorist, a revolutionist. This is what got Jesus killed--he was a threat to sovereignty of the empire. However, both Pilate and Herod both found Jesus not guilty of this claim. Back in verses 3-4 and verse 11. Pilate and Herod did not see him as a King but rather a man who stole the show away from the Jewish Leadership. It is strange then that this placard would stand above Jesus identifying his “crime” (a tradition at the time so that people walking by would see the crime that man or woman committed and deter them from committing the same crime). One commentary writes, “The inscription is thus, from the Roman perspective, false, yet it constitutes for Luke and his audience an ironic affirmation of truth of Jesus’s regal identity.”
That is the scandal of the cross. It is no surprise to me how the cross is used here to identity Jesus. Every single gospel points us to this image of Jesus--Torture and Crucified--King of us all. Today and this week we will live out the retelling of this story. We will stand from a distant just as the followers of Jesus stood from a distance wondering what is next, what is to come of all these actions:
Beneath the cross of Jesus I long to take my stand;
the shadow of a mighty rock within a weary land,
a home within a within a wilderness, a rest upon the way,
my sinful self my only shame, my glory all, the cross.
Beneath the cross looking up Jesus is where we will see our glory, our faith, our savior hanging there for us all. This is our king and this is where he is crowned. Even the centurion, a gentile (a non-believer) realizes Jesus’ identity at the end of the story. As one commentator writes it is not clear whether or not this centurion had access to who Jesus was is but nevertheless, “in his response to Jesus’ death, recognizes the salvific hand of God at work in Jesus.” The scandal of the cross is that we have a God so loving and brilliant to spare Jesus for the world--Our King. Pilate and Herod played the game and won their power but Jesus hung on a cross to receive his:
This is our King of Glory, Salvation of the World.
Bruised and Bloody Body, stretched out for all to see.
This is our King of Glory, the scandal of his death.
Found Glory on the Cross, and grants us liberty.
This week, we will relive this story: through the washing of our feet, the celebration of the Eucharist, the stripping of the altar, and finally in the last words of Jesus. Today is the just the beginning as we walk the way of the Cross--the way we know Jesus as King. In the name of the Father, the Son, and the Holy Spirit. Amen.
Who is this King of Glory, O blessed Prince of Peace
Revealing things of Heaven and all its mysteries
Our spirits ever longing for His grace in which to stand
Who's this King of glory, Son of God and son of man
Who is this King of Glory? Palm Sunday is interesting day in the church year. I have always been fascinated with this triumphant entry into Jerusalem and then quickly hearing our King of Glory laid in the tomb. Now the story itself did not happen as quick for the disciples but I am sure that it was one of the fastest and slowest week of their lives. In the span of five days, they saw their beloved teacher and friend captured, convicted, tortured, and killed with two other insurrectionist. In this time, Jesus said and did many things that left questions for them, and for us, of who is this man?
And the week started just as our service started today with a triumphant procession into Jerusalem. We heard in the processional gospel was the recalling of Jesus’ entry into Jerusalem on the back of the colt while people chanted “Blessed is He who comes in the name of Lord.” They held palm branches in their hands and laid there coats and palms onto the path. Today we had our own procession, lead by our cross, as we marched our way into the sanctuary sing:
All glory, laud, and honor, to thee, Redeemer, King,
to whom the lips of children made sweet hosannas ring.
You are the King of Israel, and David's royal Son,
now in the Lord’s Name cometh, our King and Blessed One.
But the singing quickly fades. The music ends and the true identity of Christ begins to be unveiled. What is going to be unveiled is essentially “who Jesus really is” and “what his teachings, ministry, and work mean for you and me.” The cross that Jesus bore holds the answers to our questions. It was Gerhard Forde, a famous Lutheran Theologian from Luther Seminary, that said the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. A theologian of the cross, the entire Christian church (you and I), is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”
That image of a suffering and despised crucified Jesus is not something that sits well for us. We think of a power savior, a power God, THE KING OF THE UNIVERSE, to be strong and mighty and not suffering, despised and dead on a cross. It is not a comfortable image we have of anyone in power. We do not want our president or any elected official humiliated while in office. Power holds beauty but this is not a pretty picture here. For Jesus, his authority, his title as King did not come till he was nailed to the cross. I recently read an article written by John Hoffmeyer on the torture and theology of the Cross. In the beginning part of his article, he describes an experience while working El Salvador that led to a new way of viewing the meaning of the cross:
"I notice in the back of the chapel...hung fourteen very large drawings. They were outline sketches, black on a white background. Each depicts a victim of torture or execution (or both). My initial reaction was mixed. I appreciated the value of drawing public attention to the grave abuse of human rights that had gone on for years in El Salvador...Yet I also felt at first that such gruesome scenes were in dubious taste in a church. They were true, but they were shocking, even offensive. I turned back for another look at the front of the church. There over the altar stood the cross. Suddenly the obvious broke through and redefined the setting around me. Jesus bore gruesome wounds just like the figures in the drawings across the back of the chapel. The cross was an instrument of torture. Like the persons represented in the drawings that had shocked me, I realized then that Jesus was tortured." (silence)
It is in knowing the cross that we know Jesus--Crucified and torture. All of Jesus’ teachings and actions come into focus on the cross. Before this event, passages like “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me” and “take and eat,” take and drink” mean nothing to the disciples or to us till we are met at the cross event.
On that cross held the salvation of the world and a sign that read, “(ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος) The King of the Jews. To claim political authority such as King, in the Roman Society led to a very dismal future. In the eyes of the Roman Government, to be crucified meant you were a insurrectionist, a terrorist, a revolutionist. This is what got Jesus killed--he was a threat to sovereignty of the empire. However, both Pilate and Herod both found Jesus not guilty of this claim. Back in verses 3-4 and verse 11. Pilate and Herod did not see him as a King but rather a man who stole the show away from the Jewish Leadership. It is strange then that this placard would stand above Jesus identifying his “crime” (a tradition at the time so that people walking by would see the crime that man or woman committed and deter them from committing the same crime). One commentary writes, “The inscription is thus, from the Roman perspective, false, yet it constitutes for Luke and his audience an ironic affirmation of truth of Jesus’s regal identity.”
That is the scandal of the cross. It is no surprise to me how the cross is used here to identity Jesus. Every single gospel points us to this image of Jesus--Torture and Crucified--King of us all. Today and this week we will live out the retelling of this story. We will stand from a distant just as the followers of Jesus stood from a distance wondering what is next, what is to come of all these actions:
Beneath the cross of Jesus I long to take my stand;
the shadow of a mighty rock within a weary land,
a home within a within a wilderness, a rest upon the way,
my sinful self my only shame, my glory all, the cross.
Beneath the cross looking up Jesus is where we will see our glory, our faith, our savior hanging there for us all. This is our king and this is where he is crowned. Even the centurion, a gentile (a non-believer) realizes Jesus’ identity at the end of the story. As one commentator writes it is not clear whether or not this centurion had access to who Jesus was is but nevertheless, “in his response to Jesus’ death, recognizes the salvific hand of God at work in Jesus.” The scandal of the cross is that we have a God so loving and brilliant to spare Jesus for the world--Our King. Pilate and Herod played the game and won their power but Jesus hung on a cross to receive his:
This is our King of Glory, Salvation of the World.
Bruised and Bloody Body, stretched out for all to see.
This is our King of Glory, the scandal of his death.
Found Glory on the Cross, and grants us liberty.
This week, we will relive this story: through the washing of our feet, the celebration of the Eucharist, the stripping of the altar, and finally in the last words of Jesus. Today is the just the beginning as we walk the way of the Cross--the way we know Jesus as King. In the name of the Father, the Son, and the Holy Spirit. Amen.
Sunday, March 7, 2010
Sermon from the First Wednesday in Lent
I preached this sermon at my former parish in Randallstown, MD. It was a pleasure returning back "home" and see family. Enjoy reading it. I consider this one of my most controversial sermons that I have ever preached emphasizing that it is okay to be angry at God but know God is always with us.
In the Name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
I’ve had it. You have despised me for the last time. I worked day in and day out taking care of everything you provided me with. I made sure my children, who you just took away from me, had everything they could possibly need in life. All my servants and workers were fed and well taken care of. I AM RIGHTEOUS. RIGHTEOUS I SAY!!!! Why have you abandoned me?
Well that is what I would have said if I was in Job’s position. Everything Job had is gone and now he is left with only his wife, who also lost everything she had, and the clothes on his back. Everything, and I mean EVERYTHING is gone--Social Status and possessions. My question is why doesn’t Job turn his back on God? Why didn’t Job get angry at God? One idea is that Job felt he was being tested or punished. As one author wrote, “In the Old Testament and in subsequent Jewish tradition, fidelity to God was proven in the midst of testing--whether by the direct action of God, through difficult circumstances, or by the direct activity of the devil.” At first, Job’s reaction is that he has offended God. "Naked I came from my mother's womb, and naked shall I return there; the LORD gave, and the LORD has taken away; blessed be the name of the LORD." (Job 1:21 NRS)
This will be the last time we will read in this book where Job has something nice to say about God. Throughout the book, Job’s anger grows while holds to the idea that he is righteous before God--that he has done nothing wrong to deserve this punishment. His friends will come to his aid but they will only hinder Job in his grieving and defense before God. We, the readers, know that Job is righteous in God’s eyes. It says it in the text. God says, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil." (Job 1:8 NRS) God does not see Job as a bad guy, as a man who deserves the wrath of God, of the YHWH, of the GREAT I AM. Job is just the unfortunate pawn in a great game of chess between God and the Ha-Satan, the adversary, the prosecutor. God has made a bet with the devil. Now will God win?
Job’s anger towards God will grow throughout the book and Job will even get to the point where he denies that God is even with him. Job 23: 2-9 says “Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.” Job feels abandoned. Job cannot turn to his friends or his possessions. He has nobody and not even God can fill that void for him.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit along with the other heart floors in the hospital. On top of that, I had my normal duties in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. I remember sitting in the room with the young man’s mother and sister when the doctor came in and told her the prognosis was not good. His mother broke down in tears and his sister nearly passed out. The whole time they kept saying “He is a good kid but just made a bad decision.” A few days later, his mother had to make the decision of whether or not to pull him off life support. His friends, only being in their 20’s, had to say goodbye to their friend. Grief like this should never happen to anyone. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say goodbye to her older brother, a father wishing he could have done something different. I learn this summer that bad things will always happen to good people. There is a great quote from the show M*A*S*H, "Look, all I know is what they taught me at command school. There are certain rules about a war and rule number one is young men die. And rule number two is doctors can't change rule number one." In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
Job lost everything and still gives God praise. But what if he didn’t? What if he would have said “You are a horrible, horrible God who cruses the righteous and rewards the wicked?” What would have happened? Yes God would have lost his bet with Satan but what would have happened to Job? Would God punish Job? What else could God do to Job? Job lost everything. Throughout the Hebrew bible, God tells us that God will reward the righteous and punish the wicked. We do not need to always sing praise to God. I cannot tell you how many times I sat in the trauma bay and watched as patients and family members would defend God. God does not need to be defended and God can take your anger. But what we must always remember is God is not the one doing the actions. God allows Ha-Satan to destroy Job self but never participates in the actual event. Ha-Satan still had the option to say no and walk away.
Tragedies will always happen to us. We will always have to make the hard decisions that we never thought we would have to make. But the key into making those decisions is knowing that God is always with us. When bad things happen, God will be there. That is what we need to say. That is what we need to think. Jesus even warns us of this. Jesus calls us to be on guard because even the evil of this world will take his life. Satan entered the heart of Judas to hand over Jesus to be crucified. But even in tragedies, good can come about. The tragedy of Jesus’ death on a cross lead to the victory over sin and death. The tragedies in our life can certainly have a good ending as long as we know we are not alone. We are not alone because God is always with us. There is no logic in tragedy or death but there is logic in the cross. By the cross, all things are possible because on that old rugged cross hung the salvation of the world. And the man who hung on that old rugged cross remains for us always as the CRUCIFIED and risen Lord. That is our faith and that is our prayer this evening. Dear Lord, please Abide with Us in the name of the Father, the Son, and the Holy Spirit. Amen.
In the Name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
I’ve had it. You have despised me for the last time. I worked day in and day out taking care of everything you provided me with. I made sure my children, who you just took away from me, had everything they could possibly need in life. All my servants and workers were fed and well taken care of. I AM RIGHTEOUS. RIGHTEOUS I SAY!!!! Why have you abandoned me?
Well that is what I would have said if I was in Job’s position. Everything Job had is gone and now he is left with only his wife, who also lost everything she had, and the clothes on his back. Everything, and I mean EVERYTHING is gone--Social Status and possessions. My question is why doesn’t Job turn his back on God? Why didn’t Job get angry at God? One idea is that Job felt he was being tested or punished. As one author wrote, “In the Old Testament and in subsequent Jewish tradition, fidelity to God was proven in the midst of testing--whether by the direct action of God, through difficult circumstances, or by the direct activity of the devil.” At first, Job’s reaction is that he has offended God. "Naked I came from my mother's womb, and naked shall I return there; the LORD gave, and the LORD has taken away; blessed be the name of the LORD." (Job 1:21 NRS)
This will be the last time we will read in this book where Job has something nice to say about God. Throughout the book, Job’s anger grows while holds to the idea that he is righteous before God--that he has done nothing wrong to deserve this punishment. His friends will come to his aid but they will only hinder Job in his grieving and defense before God. We, the readers, know that Job is righteous in God’s eyes. It says it in the text. God says, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil." (Job 1:8 NRS) God does not see Job as a bad guy, as a man who deserves the wrath of God, of the YHWH, of the GREAT I AM. Job is just the unfortunate pawn in a great game of chess between God and the Ha-Satan, the adversary, the prosecutor. God has made a bet with the devil. Now will God win?
Job’s anger towards God will grow throughout the book and Job will even get to the point where he denies that God is even with him. Job 23: 2-9 says “Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.” Job feels abandoned. Job cannot turn to his friends or his possessions. He has nobody and not even God can fill that void for him.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit along with the other heart floors in the hospital. On top of that, I had my normal duties in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. I remember sitting in the room with the young man’s mother and sister when the doctor came in and told her the prognosis was not good. His mother broke down in tears and his sister nearly passed out. The whole time they kept saying “He is a good kid but just made a bad decision.” A few days later, his mother had to make the decision of whether or not to pull him off life support. His friends, only being in their 20’s, had to say goodbye to their friend. Grief like this should never happen to anyone. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say goodbye to her older brother, a father wishing he could have done something different. I learn this summer that bad things will always happen to good people. There is a great quote from the show M*A*S*H, "Look, all I know is what they taught me at command school. There are certain rules about a war and rule number one is young men die. And rule number two is doctors can't change rule number one." In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
Job lost everything and still gives God praise. But what if he didn’t? What if he would have said “You are a horrible, horrible God who cruses the righteous and rewards the wicked?” What would have happened? Yes God would have lost his bet with Satan but what would have happened to Job? Would God punish Job? What else could God do to Job? Job lost everything. Throughout the Hebrew bible, God tells us that God will reward the righteous and punish the wicked. We do not need to always sing praise to God. I cannot tell you how many times I sat in the trauma bay and watched as patients and family members would defend God. God does not need to be defended and God can take your anger. But what we must always remember is God is not the one doing the actions. God allows Ha-Satan to destroy Job self but never participates in the actual event. Ha-Satan still had the option to say no and walk away.
Tragedies will always happen to us. We will always have to make the hard decisions that we never thought we would have to make. But the key into making those decisions is knowing that God is always with us. When bad things happen, God will be there. That is what we need to say. That is what we need to think. Jesus even warns us of this. Jesus calls us to be on guard because even the evil of this world will take his life. Satan entered the heart of Judas to hand over Jesus to be crucified. But even in tragedies, good can come about. The tragedy of Jesus’ death on a cross lead to the victory over sin and death. The tragedies in our life can certainly have a good ending as long as we know we are not alone. We are not alone because God is always with us. There is no logic in tragedy or death but there is logic in the cross. By the cross, all things are possible because on that old rugged cross hung the salvation of the world. And the man who hung on that old rugged cross remains for us always as the CRUCIFIED and risen Lord. That is our faith and that is our prayer this evening. Dear Lord, please Abide with Us in the name of the Father, the Son, and the Holy Spirit. Amen.
Wednesday, February 17, 2010
Sermon for the First Sunday in Lent
Luke 4:1-13
In the name of the Father, the Son, and the Holy Spirit. Amen. I will admit it. I am a addict. No I am not addicted to drugs, alcohol, or anything else like that. But I am addicted to sin. Everyday I wake up, intending on not committing a single sin, not breaking the law of God, but somehow temptation wins and I sin. Every single day, whether I outright sin or whether I do not even realize it, I sin and this causes my addiction to increase. Just like everyone sitting in this beautiful sanctuary, I am addicted to sin. I might get to lead worship, wear these beautiful vestments, and administer the sacraments in which Jesus reveals himself to us but I am no better than any of you sitting in this congregation. We are all addicted to sin.
But is it our fault? We are tempted every day by the grand illusions of this world: the almighty dollar calling us to spend, spend, spend and demanding that we solely concentrate our time on obtaining more and more of it, others live in fear that their problems with controlled substances such as cocaine, heroin, nicotine, and alcohol will finally catch up with them causing them to commit irrational behaviors and actions, and for others the desire for power rules there lives with the desire to only obtain more power causing them to trampling over anyone or anything in their path. The list could go on and on. Temptation to sin and turn our back on God and God’s will is everywhere. Even Jesus was not immune to devastating and life altering temptation that sin has brought into our world.
But what do those temptations means for us today? Jesus was tempted with food, power and prestige, and finally the temptation to control the power of God--to ultimately control God’s will. But what we need to look at today is, “Why did Jesus do it?” and “How did Jesus do it?” We will come to the second question in a bit. Why did Jesus need to be tempted? Jesus is holy and righteous as he is. God claimed Jesus at his birth, at his baptism, and as we will find, even at his death. Why did Jesus need to be tempted (and, I might add, suffer) for 40 days and 40 nights in the wilderness?
Would you believe, to fulfill a commitment between him and God? In these three temptations: food, power, and the possibility to become more powerful than God, Jesus shows his alignment with God and not with the devil. As one author wrote, “ In the Old Testament and in subsequent Jewish tradition, fidelity to God was proven in the midst of testing--whether by the direct action of God, through difficult circumstances, or by the direct activity of the devil...[In this text], the devil seeks specifically to controvert Jesus’ role as the Son of God by disallowing the constraints of that relationship [and] ...by rejecting [the relationship] outright.” The fate of not only the world but the fate of God’s will for God’s people rides on Jesus’ ability to say NO to the devil, to reject Satan’s Will and to stay in alliance with God.
Going even deeper, Luke’s mentioning of the number 40 and the location of where the temptation took place (the wilderness) ties in the connection between the Old Testament and the fulfillment of God’s will for us. Think about it, The Israelites wondered in the desert for 40 years because they gave into the temptation of a gold idol. They were not able to resist the temptation put in front of them, but Jesus did. Even the texts Jesus cites against the devil are from Deuteronomy. This temptation that Jesus felt and overcame did for us what humanity could never accomplish in the sight of God. The Israelites spent 40 years in the wilderness and even then, they could not be seen as righteous in the eyes of God. But in Jesus, righteousness can be and has been obtain by a man of flesh and bone, who was born of a virgin, and has proven to us and God that he is the Son of God.
But how did he do it? We have a pretty good idea why he did all of this but how did he not succumb to temptation? To answer this, we need to look at that very first line of the text. “Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness” (Luk 4:1 NET). Did you catch it? “Full of the Holy Spirit” and “led into the wilderness by the Spirit.” Jesus is led into the wilderness not on his own accord or Will but by the Holy Spirit. Luke is an author who uses the passive voice when when talking about Jesus’s actions. In the passive voice, someone else is doing the action. For example, lip singing to a song or cruise control on a car. But when Luke uses the passive voice, he is using a divine passive voice showing readers that Jesus is not working alone but rather is an agent of God.
This is not the first time nor will it be the last time that the Holy Spirit will enter the scene in Luke’s gospel. There are twelve times in Luke’s gospel where Luke mentions the Holy Spirit and in each time, the Holy Spirit is the one doing the action or event.
What does that means for us? Does that mean that with the Holy Spirit we can do anything? Well in a way, yes but we will always fail to overcome temptation. We are sinful creatures. Remember, we are all addicted to sin. We all desire the things of this world that we cannot have--wealth that we could never earn; power and prestige of unlimited rule; and the ability to control God/the ability to know just as God knows. This is all sin and is revealed to us by God’s law. What do we do? Even filled with the Holy Spirit, we fail and sin. We are condemned. There is nothing more we can do. What now?
When we ask these questions, we must always, always remember their is Jesus. There is always Jesus who will save us. You see, Christ did not just stay in the water at his Baptism, Christ did not just stay up on that mountain with the great prophets of the past. No my friends, Christ left the water filled with the Holy Spirit, Christ left that mountain fully transfigured so that he could enter the wilderness, enter our lives, and reveal God’s glory to the wilderness. There is a wonderful line in song that says, "Our love is not a victory march. It is a cold and broken hallelujah." The idea that a God, our God, would leave their throne, their power, their ability to control everything in the universe to enter our lives, our wilderness, is completely shameful image for us to imagine. But that is the Gospel. Jesus enters into our wilderness to turn our love into a victory march--to turn our hallelujahs into a warm and complete song. This Lent, I encourage you all to reflect on who you and even on all the temptations you cannot turn away from, but always remember that Jesus is the one who sets us free from our captivity to sin and temptations. What we could never accomplish has been accomplished and has been fulfilled today by the one filled with the Holy Spirit, Jesus. Only God could overcome the temptations of this world and the devil. God is the only one who can save us. Let this be our prayer always that Jesus remain with us even when the temptations seem to great, when the devil rears his ugly face, when the wall around us come crashing down in the name of the Father, the Son, and the Holy Spirit. Amen.
Thursday, January 28, 2010
My reflection after the 2010 State of the Union
First, let me say I was proud to have President Barack Obama give that speech last night. He was passionate and direct with congress--something I feel they need right now more than ever. What horrified me was the lack of response the conservatives showed when the President talked about helping the poor and middle class. There was no clapping or cheering from the right side of the chamber. Why?
I was watching First Contact last week with a few friends. In this Star Trek movie, the Enterprise is pulled back to the 21st century. They enter a time in earth history when the world has just been ravaged by a Nuclear war. Millions have been killed but hope is on the horizon. Scientist have developed the warp drive engine and are about to launch it which will in turn will propel earth into a new era filled with no poverty, war, and little crime. As Captain Picard explains to woman from the 21st century, this new era, this new earth, is no longer concerned with the betterment of one’s bank account but with the betterment of humanity. The economics of the 24th century, Picard’s time, no longer uses monetary assets but rather uses the needs of humanity, the needs of all people, to drive science, industry, and legislation.
Gene Roddenbury’s idea of a need-driven economy rather than a money driven economy is not far off from the economic ideas that Jesus, Paul, and many other theologians and saints have preached. The needs of the neighbor far outweigh the needs of the individual. That is the gospel. If Christ was concerned with himself, why did he die for us? Why are we left with stories such as the Good Samaritan or a Friend at Midnight? If all God wants us to be concerned is ourself, why did God create other individuals?
It makes me sick that a country, like Haiti, some hundred miles off our coast, could be so ravaged by a earth quake. This should not happened. America, the entire world for that matter, should have given them the technology to improve their infrastructure. I know a earth quake of that magnitude would have rocked even a major city such as LA, but maybe we could have prevented some of the deaths if only we would have shared our resources. Why must we always be concerned with making a buck? When are we going to realize that human life, a priceless gift and a blessing, is far more important than making a buck? When are we going to realize that we are no different from the people of Haiti? We are all just one disaster away from losing it all. We are no different from the people of Haiti or anyone other country from around the world. I don’t care who you are, nobody can faithfully say that if a major disaster occured, whether it be natural, health, or familial, we would be able to recover immediately or even within 6 months. How many of you could survive one or two years without a paycheck? Anyone?
What we must remember is the commonality that connects us all together is that we are people. The American PEOPLE, Haitian PEOPLE, Turkish PEOPLE. We all share that common trait that we are people. We all breath and have heart beat. We all want to live and have a chance at living better. We all desire and deserve life rather than death and when we desire death, we hopefully have those who desire life close as a reminder to why life is always more desirable than death.
"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” We all have the right to life. The emphasis here is on life. We all have the right to life. A long life. A life where we pursue liberty over tyranny and happiness over deceit. These rights are not just for Americans but to everyone. All men and women, of any race or nationality, has the right to life, liberty, and the pursuit of happiness. It is time that we wake up and realize this world is not very large and we are all one PEOPLE. This is not something we obtain overnight. It first must start with us looking to our neighbor and fighting for them. We must stand up and demand that everyone be taken care of and pass this same dream onto the world. Our goals must be that of the world and the goals of the world must ours as well. We must share our technology and our wealth in hopes that one day no child and no adult will ever have to choose medication over food, food over shelter, life over death. But for this dream to become a reality, we first must start with looking to where we draw the line for the outcasts. Remember, Christ is always on the other side of the line. Christ is always with the outcasts.
I was watching First Contact last week with a few friends. In this Star Trek movie, the Enterprise is pulled back to the 21st century. They enter a time in earth history when the world has just been ravaged by a Nuclear war. Millions have been killed but hope is on the horizon. Scientist have developed the warp drive engine and are about to launch it which will in turn will propel earth into a new era filled with no poverty, war, and little crime. As Captain Picard explains to woman from the 21st century, this new era, this new earth, is no longer concerned with the betterment of one’s bank account but with the betterment of humanity. The economics of the 24th century, Picard’s time, no longer uses monetary assets but rather uses the needs of humanity, the needs of all people, to drive science, industry, and legislation.
Gene Roddenbury’s idea of a need-driven economy rather than a money driven economy is not far off from the economic ideas that Jesus, Paul, and many other theologians and saints have preached. The needs of the neighbor far outweigh the needs of the individual. That is the gospel. If Christ was concerned with himself, why did he die for us? Why are we left with stories such as the Good Samaritan or a Friend at Midnight? If all God wants us to be concerned is ourself, why did God create other individuals?
It makes me sick that a country, like Haiti, some hundred miles off our coast, could be so ravaged by a earth quake. This should not happened. America, the entire world for that matter, should have given them the technology to improve their infrastructure. I know a earth quake of that magnitude would have rocked even a major city such as LA, but maybe we could have prevented some of the deaths if only we would have shared our resources. Why must we always be concerned with making a buck? When are we going to realize that human life, a priceless gift and a blessing, is far more important than making a buck? When are we going to realize that we are no different from the people of Haiti? We are all just one disaster away from losing it all. We are no different from the people of Haiti or anyone other country from around the world. I don’t care who you are, nobody can faithfully say that if a major disaster occured, whether it be natural, health, or familial, we would be able to recover immediately or even within 6 months. How many of you could survive one or two years without a paycheck? Anyone?
What we must remember is the commonality that connects us all together is that we are people. The American PEOPLE, Haitian PEOPLE, Turkish PEOPLE. We all share that common trait that we are people. We all breath and have heart beat. We all want to live and have a chance at living better. We all desire and deserve life rather than death and when we desire death, we hopefully have those who desire life close as a reminder to why life is always more desirable than death.
"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” We all have the right to life. The emphasis here is on life. We all have the right to life. A long life. A life where we pursue liberty over tyranny and happiness over deceit. These rights are not just for Americans but to everyone. All men and women, of any race or nationality, has the right to life, liberty, and the pursuit of happiness. It is time that we wake up and realize this world is not very large and we are all one PEOPLE. This is not something we obtain overnight. It first must start with us looking to our neighbor and fighting for them. We must stand up and demand that everyone be taken care of and pass this same dream onto the world. Our goals must be that of the world and the goals of the world must ours as well. We must share our technology and our wealth in hopes that one day no child and no adult will ever have to choose medication over food, food over shelter, life over death. But for this dream to become a reality, we first must start with looking to where we draw the line for the outcasts. Remember, Christ is always on the other side of the line. Christ is always with the outcasts.
Monday, October 12, 2009
19th Sunday after Pentecost
In today's sermon, I decided to preach on the Semi-continuous lectionary, Job 23:1-9 16-17, and the gospel. I suggest you read Job and the gospel first and then read my sermon. They did record me preach but they have not emailed me it yet. I will post it as soon as possible.
In the name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
Picture if you will a man of huge social status. Rich beyond all imagination. Has the perfect family and a beautiful wife--well at least I think she is beautiful (the text never talks about what she looks like). He has servants and maids--the latest technology-- and one day everything, EVERYTHING is gone. In the matter of a few moments, this man’s livelihood, his family, and many of his maids and servants are all gone. Now the man I am talking about here is the biblical character known as Job. Job has lost everything and his health is failing. Job is emotionally and physically drained by this chapter. He has sought comfort in three of his friends but has only found shame and frustration in their advice. Job is at his wits ends and he cannot figure out what he did to deserve this “punishment.” We, the reader, know why all these tragedies have happened. It wasn’t because Job sinned, or because one of his children have sinned, but it was the Satan, or in hebrew it is ha-satan, that instigated the initial “attack.” You could argue that God gave permission to Satan that it is God who is doing the actions against Job but in the end it was Satan that had the opportunity to decided whether or not to commit the actions which destroyed Job’s world and cause Job’s illness. But Job knows none of this. Job only knows that he has lost his world and he is deathly sick. Job feels abandoned, he feels hurts, and he wants to know why.
Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.
When I listen to these words of Job, I can understand why Job was not always well liked by Jewish Rabbis of the early 1st century. That last line just sends shrivels down my spine. God is not there. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him. Job looks around and he can no longer see God. God is absent to Job. This is not the message that we necessarily want preached in churches or synagogues. However, I do not think this is the message that Job is conveying in his speech. As one commentator wrote, “Chapter 23 frames this complaint with two statements that insist faith must sometimes be construed as moral rebellion, not silent compliance.” Meaning, it is okay to ask why.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit and the other heart floors in the hospital along with the normal duties chaplains had in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. He was a good kid but just made a bad decision. His mother had to make the decision whether or not to pull him off life support. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say good bye to her older brother, a father wishing he could have done something different. Bad things will always happen to good people. In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
This is precisely the promise Jesus has made with us. I believe Jesus’ teaching in the last part of our gospel reminds us of this promise. This world may take everything we have: wife, husband, child, house, etc. but it Jesus who promises to stay with us and remain with us. Sometimes this means our life will not be easy. It was not easy for that family to watch their son die. It was certainly not easy for the disciples either. All but one died at the hands of the Roman government. Torture, beheading, crucifixion were all in their future. Peter and Andrew left their father at the dock to follow Jesus. We believe Peter might have even have had a family with a wife and children that he left behind to follow Jesus. These men and women left everything behind--essentially lost everything--to follow a man they have never met or known and with only the promise that better things will follow. Sometimes we must lose it all to strike it big in the end.
Job had it all and when he lost it all he felt it was punishment. Little did he realize that it was God working through Job’s disaster, Job’s attack. God was never far Job. It was Job that could not see God. Job thought God was in all of his possessions but rather God was with him personally just as God is with us today. We are no better in the sight of God if we drive fastest car, wear the Armoni suites or if we come wearing jeans and a t-shirt. We are the same in God’s eyes. Robert Jenson, a former professor from LTSG, has a wonderful quote in his commentary on Mark. "Whenever you want to draw lines in order to mark who is outside the kingdom and who is inside, always remember: Jesus is on the other side of the line! Jesus is always with the outsiders!" Being a follower of Jesus Christ puts us with all the followers, the saints present and the saints who now celebrate with God, and it makes no difference who we are or where we come from--we are outsiders because we follow Jesus. It is simply our faith that grants us this eternal life, this eternal promise with God. My friends, do be like Job and ask the questions--get angry at God (I promise you God can take it) but know that in the end, God has and always will be with you. This is our theology, This is our faith, This is the promise God grants us in the name of the Father, the Son, and the Holy Spirit. Amen.
In the name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
Picture if you will a man of huge social status. Rich beyond all imagination. Has the perfect family and a beautiful wife--well at least I think she is beautiful (the text never talks about what she looks like). He has servants and maids--the latest technology-- and one day everything, EVERYTHING is gone. In the matter of a few moments, this man’s livelihood, his family, and many of his maids and servants are all gone. Now the man I am talking about here is the biblical character known as Job. Job has lost everything and his health is failing. Job is emotionally and physically drained by this chapter. He has sought comfort in three of his friends but has only found shame and frustration in their advice. Job is at his wits ends and he cannot figure out what he did to deserve this “punishment.” We, the reader, know why all these tragedies have happened. It wasn’t because Job sinned, or because one of his children have sinned, but it was the Satan, or in hebrew it is ha-satan, that instigated the initial “attack.” You could argue that God gave permission to Satan that it is God who is doing the actions against Job but in the end it was Satan that had the opportunity to decided whether or not to commit the actions which destroyed Job’s world and cause Job’s illness. But Job knows none of this. Job only knows that he has lost his world and he is deathly sick. Job feels abandoned, he feels hurts, and he wants to know why.
Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.
When I listen to these words of Job, I can understand why Job was not always well liked by Jewish Rabbis of the early 1st century. That last line just sends shrivels down my spine. God is not there. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him. Job looks around and he can no longer see God. God is absent to Job. This is not the message that we necessarily want preached in churches or synagogues. However, I do not think this is the message that Job is conveying in his speech. As one commentator wrote, “Chapter 23 frames this complaint with two statements that insist faith must sometimes be construed as moral rebellion, not silent compliance.” Meaning, it is okay to ask why.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit and the other heart floors in the hospital along with the normal duties chaplains had in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. He was a good kid but just made a bad decision. His mother had to make the decision whether or not to pull him off life support. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say good bye to her older brother, a father wishing he could have done something different. Bad things will always happen to good people. In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
This is precisely the promise Jesus has made with us. I believe Jesus’ teaching in the last part of our gospel reminds us of this promise. This world may take everything we have: wife, husband, child, house, etc. but it Jesus who promises to stay with us and remain with us. Sometimes this means our life will not be easy. It was not easy for that family to watch their son die. It was certainly not easy for the disciples either. All but one died at the hands of the Roman government. Torture, beheading, crucifixion were all in their future. Peter and Andrew left their father at the dock to follow Jesus. We believe Peter might have even have had a family with a wife and children that he left behind to follow Jesus. These men and women left everything behind--essentially lost everything--to follow a man they have never met or known and with only the promise that better things will follow. Sometimes we must lose it all to strike it big in the end.
Job had it all and when he lost it all he felt it was punishment. Little did he realize that it was God working through Job’s disaster, Job’s attack. God was never far Job. It was Job that could not see God. Job thought God was in all of his possessions but rather God was with him personally just as God is with us today. We are no better in the sight of God if we drive fastest car, wear the Armoni suites or if we come wearing jeans and a t-shirt. We are the same in God’s eyes. Robert Jenson, a former professor from LTSG, has a wonderful quote in his commentary on Mark. "Whenever you want to draw lines in order to mark who is outside the kingdom and who is inside, always remember: Jesus is on the other side of the line! Jesus is always with the outsiders!" Being a follower of Jesus Christ puts us with all the followers, the saints present and the saints who now celebrate with God, and it makes no difference who we are or where we come from--we are outsiders because we follow Jesus. It is simply our faith that grants us this eternal life, this eternal promise with God. My friends, do be like Job and ask the questions--get angry at God (I promise you God can take it) but know that in the end, God has and always will be with you. This is our theology, This is our faith, This is the promise God grants us in the name of the Father, the Son, and the Holy Spirit. Amen.
Monday, September 28, 2009
Sermon from September 7, 2009
In the name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
Here is good one about tolerance: A man who was walking across a bridge and came upon another man standing right on the edge, about to plunge to his death. The first man shouted "Stop! Are you a Christian?" "Yes, as a matter of fact I am." "Well so am I. Are you Catholic or Protestant?" "I'm Protestant," "Well so am I. Are you Episcopal or Lutheran?" "I'm Lutheran." "Wow... I am too. Are you ELCA Lutheran or Missouri Synod Lutheran? "I'm ELCA Lutheran," "Me too, that's amazing! Were you LCA or ALC?" "I'm LCA." "I can't believe it, so am I." But tell me are you a German Lutheran, or a Swedish Lutheran?" He answered, "Swedish Lutheran" To which the first man said, "Die you heretic," and he pushed him off the bridge.
Sounds crazy right? But how many times do we divide ourselves by churches or religious groups? I can think of hundreds of times I have been at church when someone has come up with a new idea and the first words out of someone’s mouth is “But we have never done it this way before.” Why are we not willing to take a chance? Why can we not trust in God when we are presented with a new and exciting avenue of ministry that differs from the status quo.
Every single church and every single Christian is guilty of this. I cannot tell you how many times I flinch in chapel at seminary when someone changes the order of morning prayer. My friends tell me I’m part of the rubrics police--i.e. I get annoyed when pastors and leaders do not follow the red italic text in the hymnal. We so easily forget texts like this one today--“Whoever is not against us is for us.”
This one particular line appears four times in the Synoptic Gospels--twice in Luke and once in Matthew and Mark. It is a line that, I believed, had great importance in the early church and among the Gospel writers. Think of the implications this line had on the early church--on the disciples hearing these words first hand. They thought they were doing the right thing by telling Jesus about this healer--TEACHER THIS GUY IS NOT PLAYING NICE WITH US! They are thinking they need to defend Jesus and the ministry he is establishing among the people. Think about the implications this man could have had on Jesus if he screwed up? But Jesus stops them and so eloquently turns their mistake into a teachable moment; “Whoever is not against us is for us.”
Robert Jenson, a famous theologian, has a wonderful quote his commentary on Mark, "Whenever you want to draw lines in order to mark who is outside the kingdom and who is inside, always remember: Jesus is on the other side of the line! Jesus is always with the outsiders!" What criteria should we use to determine if someone is "of Christ" or not? Where does active church membership fall within requirements for being "of Christ"? Most importantly, where is Jesus in all of this?
As a good Lutheran Seminarian, I would answer this last question by saying “Jesus is present in the hearing/the speaking of the word and in the Holy Eucharist.” But digging even deeper, I believe Mark is making the argument that Jesus is our midst just by saying his name. In verse 37 from last weeks lesson, “Whoever welcomes one such child in my name”, in today’s reading, verse 38 “someone casting out demons in your name,” verse 39 “no one who does a deed of power in my name” and verse 41 “whoever gives you a cup of water to drink because you bear the name of Christ. “ Bearing the name of Christ and acting in Christ's name indicates a belonging to Christ and perhaps even, being Christ's presence for the world . By claiming the Name of Jesus, God grants us the presence of Jesus in our lives no matter who we are.
Donald B. Kraybill, a professor in the field of sociology and religion says, "The genius of the gospel is its seed of self-criticism or self-reformation. Each generation of Christians, like the Pharisees, is tempted to make sacred its programs and freeze its routines. Jesus showed us that humanly created structures aren't sacred. There are no sacred places, organizations, times, objects, doctrines or social positions, except in the sense that all good things are finally sacred." We must remember that God is in charge and through God, all things are made Holy and Sacred. When it comes down to it, our hymnal will not save us, our Book of Concord will not save us, our church, our pews, our ideas will not save us but it is simply the cross that will save us. No matter what we do on earth, the cross is what saves us. So in the Name of Jesus, go and proclaim this message of God’s love for us and remember that whoever is not against us is for us. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
Here is good one about tolerance: A man who was walking across a bridge and came upon another man standing right on the edge, about to plunge to his death. The first man shouted "Stop! Are you a Christian?" "Yes, as a matter of fact I am." "Well so am I. Are you Catholic or Protestant?" "I'm Protestant," "Well so am I. Are you Episcopal or Lutheran?" "I'm Lutheran." "Wow... I am too. Are you ELCA Lutheran or Missouri Synod Lutheran? "I'm ELCA Lutheran," "Me too, that's amazing! Were you LCA or ALC?" "I'm LCA." "I can't believe it, so am I." But tell me are you a German Lutheran, or a Swedish Lutheran?" He answered, "Swedish Lutheran" To which the first man said, "Die you heretic," and he pushed him off the bridge.
Sounds crazy right? But how many times do we divide ourselves by churches or religious groups? I can think of hundreds of times I have been at church when someone has come up with a new idea and the first words out of someone’s mouth is “But we have never done it this way before.” Why are we not willing to take a chance? Why can we not trust in God when we are presented with a new and exciting avenue of ministry that differs from the status quo.
Every single church and every single Christian is guilty of this. I cannot tell you how many times I flinch in chapel at seminary when someone changes the order of morning prayer. My friends tell me I’m part of the rubrics police--i.e. I get annoyed when pastors and leaders do not follow the red italic text in the hymnal. We so easily forget texts like this one today--“Whoever is not against us is for us.”
This one particular line appears four times in the Synoptic Gospels--twice in Luke and once in Matthew and Mark. It is a line that, I believed, had great importance in the early church and among the Gospel writers. Think of the implications this line had on the early church--on the disciples hearing these words first hand. They thought they were doing the right thing by telling Jesus about this healer--TEACHER THIS GUY IS NOT PLAYING NICE WITH US! They are thinking they need to defend Jesus and the ministry he is establishing among the people. Think about the implications this man could have had on Jesus if he screwed up? But Jesus stops them and so eloquently turns their mistake into a teachable moment; “Whoever is not against us is for us.”
Robert Jenson, a famous theologian, has a wonderful quote his commentary on Mark, "Whenever you want to draw lines in order to mark who is outside the kingdom and who is inside, always remember: Jesus is on the other side of the line! Jesus is always with the outsiders!" What criteria should we use to determine if someone is "of Christ" or not? Where does active church membership fall within requirements for being "of Christ"? Most importantly, where is Jesus in all of this?
As a good Lutheran Seminarian, I would answer this last question by saying “Jesus is present in the hearing/the speaking of the word and in the Holy Eucharist.” But digging even deeper, I believe Mark is making the argument that Jesus is our midst just by saying his name. In verse 37 from last weeks lesson, “Whoever welcomes one such child in my name”, in today’s reading, verse 38 “someone casting out demons in your name,” verse 39 “no one who does a deed of power in my name” and verse 41 “whoever gives you a cup of water to drink because you bear the name of Christ. “ Bearing the name of Christ and acting in Christ's name indicates a belonging to Christ and perhaps even, being Christ's presence for the world . By claiming the Name of Jesus, God grants us the presence of Jesus in our lives no matter who we are.
Donald B. Kraybill, a professor in the field of sociology and religion says, "The genius of the gospel is its seed of self-criticism or self-reformation. Each generation of Christians, like the Pharisees, is tempted to make sacred its programs and freeze its routines. Jesus showed us that humanly created structures aren't sacred. There are no sacred places, organizations, times, objects, doctrines or social positions, except in the sense that all good things are finally sacred." We must remember that God is in charge and through God, all things are made Holy and Sacred. When it comes down to it, our hymnal will not save us, our Book of Concord will not save us, our church, our pews, our ideas will not save us but it is simply the cross that will save us. No matter what we do on earth, the cross is what saves us. So in the Name of Jesus, go and proclaim this message of God’s love for us and remember that whoever is not against us is for us. Amen.
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