Pentecost 16; Septemeber 16, 2007

PENTECOST 16
September 16, 2007

Luke 15:1-10

“Mom, is God a grown-up or a parent?” Writing in the Catholic Digest, Kathleen Chesto admits being confused by her 5-year-old’s question. “Mom, is God a grown-up or a parent?”

“I’m not sure what you mean,” she said, “What’s the difference between a grown-up and a parent?”

“Well,” the child went on, “Grown-ups love you when you’re good and parents love you anyway.”

It’s a good question, isn’t it? Is God a grown-up or a parent? Does God love you only when you’re good? Or does God love you anyway, that is, anyway you are?

In many ways, that’s what our Gospel lesson is about today. What is the nature of God’s love? Is it really complete and total and unconditional? Really?

And if it is, what does that mean for us? Do we have to love everybody too? Or are there some people we are allowed to dislike because God doesn’t like them either?

In today’s Gospel lesson, we find the Pharisees and the Scribes are definitely the Grown-ups. They have done a fine job of figuring out all the dos and don’ts of good and bad behavior.

And, they have, like Santa Claus, made up a list of who’s been naughty and nice, they’ve checked it twice, and they have separated themselves from the bad people, the “tax collectors and sinners.”

In our Gospel lesson, the problem starts when Jesus acts more like a parent than a grown-up; that is, even though he knows that the people with whom he is
“fixin’ to party” are not acceptable, nice and good people; he’s fixin’ to party with them anyway.

And this upsets the Grown-up Pharisees and Scribes because they thought He was on their side.

They thought he was one of them. They thought because he knew so much Bible and talked about giving your all for the Kingdom of God and was an obviously good man, well he must be a Pharisee or Scribe or someone acceptable to Pharisees and Scribes and . . .

. . .well, they just couldn’t figure this behavior out. What was he doing eating with THOSE people? Doesn’t he know WHO they are, and WHAT they’ve been doing?
It is an unfortunate part of basic human nature that we try to figure out who’s in and who’s out; who’s hot and who’s not; who’s cool and who’s a fool.

It starts in elementary school and, unfortunately, continues in some form for the rest of our lives. We separate ourselves out into Working Class and White Collar, Rednecks and Yankees, townies and country folk, Red States and Blue States, the Religious Right and Secular Humanists, Good people and Bad People.

It is when this separationism works its way into our religion that it is especially heinous. Not only do we decide whom we like and whom we dislike, who’s in and who’s out; we turn into Grown-ups and judge the behavior of others and love them only when they’re good and then put the blessing and curse of God upon OUR choices and prejudices, for we know that God is a Grown-up too and will, of course, endorse our decision.

This is what the Pharisees and Scribes did. Not only did they decide that these people were violating THE rules of Good behavior; they had further decided that God had rejected the Bad People and would have nothing further to do with them, and SO, all Good People should unite in rejecting and shunning them as well.
Therefore, when they saw Jesus’ eating and drinking; partying, with these “tax collectors and sinners,” they were appalled and seriously questioned his Good Person credentials.

Jesus, as was typical of him, responded to their distress by telling them stories, stories about who’s in and who’s out, and about how God feels and acts toward those who are out.

The two stories have what we might call “God Figures,” people who, according to Jesus, act like God. One is a shepherd, the other is a woman. These are interesting choices for Jesus to make, because both shepherds and women were out as far as Pharisees and Scribes were concerned.

Because of their nomadic, outdoor lifestyle, shepherds were unable to keep most of the purity laws. They slept, bathed, ate, lived outdoors.

And women were always a problem for strict Pharisees; they preferred to neither see them not speak to them anymore than was absolutely necessary.

Jesus’ stories about the 99 and the 1 sheep and the woman and her lost coin have two simple points;

First: Just as a shepherd values his lost sheep enough to spare no effort in looking for it, just so, God values all people enough to spare no effort in looking for them. God values us the way the woman values her piece of money and will spare no effort in getting us back.

These are incarnational stories, stories about God in Christ coming into the world to seek out and find God’s lost creation. Jesus is the Shepherd seeking out those not in the fold, Jesus is the woman, sweeping through the house, looking high and low for a valuable possession.

Second: In telling about the parties given by the Shepherd to celebrate finding the lost sheep and the woman to celebrate finding her coin., Jesus is chiding the Pharisees and Scribes over their grouchiness about Jesus spending time with the “tax collectors and sinners.”

Look, he says, God is real happy these people are interested in Spiritual Things. These people are thinking about coming back to Church. That is cause for celebration. Instead of being excited they came in for a bath, you sourpusses would rather sit around and complain about the smell.
The question for us today is; are we Grown-ups or Parents? Do we only love people when they’re good, or do we love them anyway, including anyway they are?

Do we make lists of ins and outs, goods and bads, acceptables and unacceptables?

Or do we, like Christ the Good shepherd, the Good wife, go into the world looking for those whom God has placed in our care, which is everyone.

The Rev. Dr. Tex Sample taught for many years at the Methodist seminary in Kansas City. He tells of driving home one day and be delayed for over an hour. Ahead of him, on the bridge across the Missouri River, he could see Red lights and Blue lights flashing. Finally trafficked moved and he got home.

On the news that night he learned what had happened.A man had climbed out of the bridge, preparing to jump, to end his life, he was as lost as you can get.

The police arrived and an officer in a harness attached to a bungee cord climbed down to attempt talking the jumper out of it. They talked a bit when suddenly the man leapt off the bridge. The policeman jumped after him, catching him in mid-air, wrapping his arms and legs around him.

On the news you could see it all. And, as the policeman jumped you could hear him shout.

I’ll hold on to you until HELL freezes over!

They plummeted on the bungee cord to the top of the water and then they came back up. When they were pulled onto the bridge the policeman had such a tight grip, it took three men to pry him loose from the jumper.

What is the Gospel for us today?

Is God a Grown-up or a Parent? Does God love us only when we’re good, or does God love us anyway?

God has clearly been revealed as a loving parent who never ever stops loving us.

Christ left the safety of Heaven and leapt into the World to seek and save us.

Christ has grabbed our soul and promised to hold on to us until the fires of Hell go out. “Lo, I am with you always.” Jesus said.

And Christ calls us to bring others into the tight grip of God’s love, a love which will take any of us, any way we are and transform us into the people God made us to be.

Amen and Amen.

Pentecost 15: September 9, 2007

This is Youth Sunday at Friedens, so the "utes" are doing almost everything in the service. My role is mostly to be the "magic fingers" for the Eucharist, and to make brief comments after their dramatic rendition of "The Little Red Hen," which is the sermon this week. I think it a great and hilarious choice, but the Youth Director is afraid that the more literal minded among the congregation won't get it, so it's my job to point out the connections and to stall for time while the girls change from their "chicken suits" into their free-flowing dresses for the Liturgical Dance accompanying the Creed. (We ain't nothing if we ain't "happening" here in Gibsonville! We got everything they got in the big cities like Greeensboro and Burlington, by gosh!) So here goes:

It is tempting when reading the Old Testament lesson from Deuteronomy (30:15-20) to conclude that God is setting before the people a stark, legalistic choice, like the bully on the playground who says, "Play by my rules, or I'll beat you up." Way too many religious leaders have used that technique down through the years. "Choose to follow my rules, my ethics, my commands, or you will burn in Hell!"

That version fails to recognize the Law, the Commandments of God, as a gift, a teaching, a help to God's beloved people. The Commandments were given to us to help us chart our way through life. Is it possible that God's word of promise here is better understood as, "Look, I have shown you the way. This is how one must live to successfully make it through life. If you do not follow this way, the consequences for you, and for others, could be very serious, very dire, could maybe even lead to death?"

In that light, The Lord's call to "choose life!" is a call to take seriously the need to follow a strong ethical path through life. To "choose life!" is to choose to be a part of a community that cares about and respects one another and looks out for one another, for that is what the commandments call us to do and be.

In the story of the Little Red Hen, all the other animals refused to follow the rules for being a part of a family, a community. They refused to participate in the things that make a community safe and productive for all involved. They refused to help; but they all wanted to reap the benefits of the work done by the Little Red Hen.

IN the Gospel Lesson (Luke 14:25-33), Jesus again talks about what it means to be a full participant in a loving community. His words about sacrifice, giving up family and counting the cost, and taking up the cross, are meant to bring home to his listeners and to us, the seriousness of becoming a part of the Kingdom of God, the Community of Christ.

Lutheran Pastor Dietrich Bonhoeffer died at the hands of the Nazis at the end of WWII. One of his most important books was titled, "The Cost of Discipleship." In it, he pointed out that too many of us live Christian lives of Cheap Grace. We accept salvation without being willing to take up our own cross of service and sacrifice. We are like the animals who want to eat the bread, but don't want to help bring in the crop.

In the original story, The Little Red Hen ate her bread alone. But our youth showed that they are good little Lutherans and have learned their theology well. In their story, the animals repent and the Hen shares her bread. This is how God is. God does forgive us our cold hearts and idle hands.

But we are called to respond to God's free (notice I said FREE, not Cheap) God's free Grace with lives of gratitude and discipleship. Taking up the Cross and following wherever Our Lord leads. Amen and amen.

September 2, 2007: Pentecost 14

PENTECOST 14 September 2, 2007
Texts: Proverbs 25:6-7
Hebrews 13:1-8, 15-16
Luke 14:1, 7-14

TITLE: Hospitality

Since the College Football season cranked up this week, I thought I’d start the sermon with a College Football story.

Around here, people mostly talk about the ACC, but I spent 15 years in Georgia and Tennessee and learned a lot about the SEC and its legendary coaches. I buried one of them; Coach Al Guipe who coached Vanderbilt in the 1950’s and famously said that “Vanderbilt, like Duke, wants to be Harvard during the week and Alabama on Saturday.”

Well, one of the more interesting SEC coaches was Shug Jordan at Auburn. The story is told that Shug wanted one of his old players to do some scouting, to go to some high school games in his part of Alabama and look for some talent.

The player said, “Coach, I’d be happy to, but what sort of player are we looking for?”

Coach – Well, Mike, you know when you go to a game and there’s always one boy that gets knocked down and stays down?

Mike – Yeah, we don’t want that boy do we?

Coach – No, we don’t want that boy. And you know there’s always a boy that gets knocked down and gets up and gets knocked down and stays down?

Mike – We don’t want that boy either, do we coach?

Coach – No, we don’t want that boy either. But you know there’s always that boy that gets knocked down and gets up and gets knocked down and gets up and gets knocked down and gets up and . . . .

Mike – That’s the boy we want, ain’t it coach.

Coach – NO! We don’t want him. We want the boy who’s been knocking everybody down!

Brothers and sisters in Christ, if we are honest with ourselves we’ll have to admit, that’s the boy we’re looking for too!

NO, not many of us are likely to go looking for a big, brawny football player to invite to dinner; but we do look for “acceptable,” or “successful” or “interesting” or “nice” or “talented” people to entertain in our homes, or to share our leisure time with.

In today’s Gospel lesson, Jesus challenges his host about the make-up of his guest list. Speaking directly to the rich Pharisee, he says:

“By inviting your friends and family and your neighbors who are in your social class, you have made sure that you have lost nothing, risked nothing, spent nothing, ultimately, sacrificed nothing, actually DONE nothing that qualifies you as a HOST in the Biblical sense of the word.”

“You have invited only people who can AFFORD to return the favor and invite you to their house and feed you there. This is a nice social event, its good fellowship, but it’s not real HOSPITALITY. “

Biblical hospitality is about taking a risk on behalf of the strangers and aliens in your midst. It is rooted in the Hebrew awareness that we are all, every one of us, strangers here on this earth.

The SHEMA, which every Hebrew was enjoined to pray each morning, begins with these words:

A wandering Aramaen was my father, recalling how the first Hebrews, Abram and Sarai, were called out of UR of the Chaldees, and were sent to wandering the earth, looking for the Promised Land.

Abram and Sarai very much depended upon the hospitality they received as strangers in their travels, and kindness to strangers was built into the Hebrew faith from the beginning.

IN our text for today, Jesus reminds his HOST that he gets no credit for hospitality for inviting those who are NOT strangers; notice the list of people whom Jesus tells us NOT to invite: friends, brothers, other relatives, neighbors. Why? Because these people are not, generally speaking, in NEED of hospitality.

Okay. So who are the strangers, the aliens in our midst, the wanderers upon the earth whom we are called upon to invite to our banquets and celebrations?

According to Jesus they are the poor, the crippled, the lame, and the blind. This is not a random, off the top of his head list. By reciting it, Jesus intentionally offended both his host and the other guests.

The poor, of course, is a reminder not to invite those who can repay you. The rest of the list consists of those who are ritually unclean; they are persons who were not welcome at worship.

Leviticus 21:17-20, for example, says, in part:
No one . . . who has a blemish may approach to offer the food of his God. For no one who has a blemish shall draw near, one who is blind or lame, or one who has a mutilated face or a limb too long, or one who has a broken foot or hand . . .

These were people who were not allowed to worship, people whom you could not touch or associate with without becoming unclean yourself. And these are the people whom Jesus calls us to invite to the banquet.
Who are the poor, the crippled, the lame and blind among us? Who are the strangers in our midst in need of hospitality? Whom has God placed in our path for us to pay attention to? Who are the “wandering Aramaens” looking for a Promised Land who have happened upon our door?

In order to answer that question, we have to realize a couple of things:

1) We are all strangers here on this earth. As the old Gospel song had it, “This world is not my home.” We have all been called out of the safety and comfort of the familiar to launch out on a pilgrimage, a spiritual journey seeking a spiritual Promised Land. This journey will lead us to and fro as we search for our eternal home. Because we are all strangers, we are all in need of hospitality from time to time.

2) Jesus the Christ is the true host, the perfect and loving welcome of strangers, aliens and pilgrims upon the earth. We, the Church, exercise our hospitality in imitation of Christ, seeking to be Christ in the world.

It is not by accident that the most important thing we do in church, the central ritual action of our faith, is the remembrance, the re-creation, of a meal at which Jesus was the Host.

Did you know that the name for the bread that I bless, that I consecrate in the Communion prayer is the HOST? This word, and its many meanings, goes back to a Latin root word which means stranger. Various English words come from this word, all a result of how one treats the stranger:

Hospice – it means a guest room,

Hospital – a place for strangers who are sick

Host - a person who receives a stranger

Hostile – which is seeing the stranger as an enemy

Host – Bread which one gives to the stranger

Hospitality – welcoming the stranger

All these meanings come into play as we come to communion, as we respond to the invitation,

Come to the Banquet, all is now ready!

We come as though we had just wandered off the street in Jerusalem 2000 years ago.

We come as someone who stands in the door of the Upper Room, watching, and suddenly Jesus looks up from table and sees us and says,
Come up higher, friend, you look hungry,
have some bread, drink some wine.

We come, leaving behind in the pew our power or position.

We come and stand and bow and hold out our hands,

Hands with which we have for so long tried so hard to hold on to control of our lives;

We come, and relax our grip and hold out our hands,
like a child asking for candy,
willing to receive whatever God has to give us,

We come and God gives us;
the Bread of life,
the Host,
the food given to strangers,
the food which changes us
from strangers into friends,

Indeed, the food that transforms us
from pilgrims into hosts,

And we return to our pews as new people,
and from our pews we are sent forth into the world
sent forth to seek and save those who,
like us, are seekers and strangers
upon the earth.

Who are the strangers, the aliens,
the lame, the blind, the poor?

They are us,
and they are all those in the world who, like us,
need the love of Christ!

Amen and amen

Pentecost 13, August 26, 2007

Isaiah 58:9b-14
Psalm 103:1-8
Hebrews 12:18-29
Luke 13:10-17

OPENING:

Ravi Zacharias tells this story:

On his way to work every day, a man walked past a clockmaker’s store. Without fail, he would stop and reset his watch from the clock in the window, then proceed on to the factory.

The clockmaker observed this scene morning after morning. One day he stepped outside and asked the man what he did and why he set his watch every morning.

The man replied, “I’m the watchman at the factory, and its part of my job to blow the 4:00 o’clock whistle for the end of the day. My watch is slow so I reset it every morning.

The clockmaker laughed and said, “You won’t believe this. That clock in the window is fast, so I reset it every afternoon by the factory whistle. Heaven only knows what time it really is.”
That story is about the search for a true, reliable standard by which to measure time. And about the problems that result when that standard is simply what others are doing.

Our Gospel lesson is about the search for a true and reliable standard by which to measure morality. And about the problems which results when that standard is anything other than love and compassion.

The story opens with Jesus at worship on the Sabbath day.
There is a woman present who has suffered for almost twenty years from a crippling disease. Jesus responds to her illness with love and compassion; without her asking he reaches out and heals her.

And immediately, the leader of the synagogue lambasts Jesus for having the wrong standard for moral behaviour, for coloring outside the lines, for not following the exact letter of the law.

Jesus responds by pointing out that even the strictest interpretation of the Law, the most reliable eternal timepiece, allows people to untie their cows and horses and mules and lead them to water on the Sabbath in order to prevent unnecessary cruelty.

Jesus then asks the rhetorical question: “is not a woman’s unloosing from the suffering of disease as important as the unloosing of an animal from its thirst?

We will lose the point of this story FOR US if we dwell
too long on the subject of Sabbath observance; that battle has already been won. Very few of us here would really hesitate to do anything on Sunday that we would do any other day of the week.

Actually, about the only thing that Jesus could have done in this situation that would have shocked us would have been to NOT heal the woman because it was the Sabbath.

For us to get the point FOR US: TODAY , in Gibsonville, NC, in 2007, we must think outside the box and consider ways in which our understanding of religious rules and regulations would block us from showing genuine, heartfelt compassion to those in need.

HMMM. GEEE. I can’t think of any right off the top of my head. Which is precisely the problem. No one of us considers our self to be a cruel and unjust person.

Nobody here thinks that our way of being Christian gets in the way of being kind, caring and compassionate.

The leader of the synagogue surely thinks of himself as a kind man; and so do his neighbors. After all, they made him their leader. He’s just a local working man, a fisherman or cobbler or farmer or tentmaker, who has taken on the volunteer leadership role. He’s doing his best to interpret and enforce the rules as he knows them.


He says,

There are six days on which work ought to be done; come on those days and be cured, but not on the Sabbath Day.

I’m sure he never imagined that one day, 2000 years later, he would be held up in sermons to millions of people as an example of religious hypocrisy.

He would surely protest:

But, But, I’m an unpaid leader of a tiny congregation. I spend countless hours aiding the poor and the widows and the sick in our community. All I was trying to do was keep order, make sure everybody followed the rules, after all, that’s my job.

Ken Callahan is a Church Consultant and a prolific writer of books on Church Management. In his book Dynamic Worship, he says,

Across the years I have frequently asked congregations what one thing they like best about their church.

Again and again the answer is: “We’re so friendly”




NOTE: Virtually All congregations believe themselves to be a friendly group of people. (This is because) the only people who are not at that church are the people who did not find it friendly. They are somewhere else, some where that feels friendly to them.

What applies to friendliness also applies to the rest of our faith life; what it looks like to us may not be what it looks like to others; to someone looking in from the outside.

We may think we are friendly and caring and compassionate people, while other eyes may be the ones who see us more clearly as we are.

This is why we need Jesus to look at us and speak to us about ourselves. Just as Jesus broke into the pat little world of first century Palestinian Judaism with a new set of eyes and a fresh voice;

we need to let Jesus look US over and tell us what he sees. We need to hear and heed the call of Christ to break out of our old comfortable way of seeing and doing things;

we need to look at the world with the fresh eyes of Jesus,

we need to look at the world as a place filled with opportunities to bend the rules in the name of love.

We need to follow Jesus to the Cross, and there at the Cross, we need to take the risk of doing new things for an old reason, THE LOVE OF GOD.
In 1944, Bert Frizen was an infantryman on the front lines
in Europe. Bert’s patrol had reached the edge of a wooded area with an open field stretched out before them.

Bert and another private were sent out across the open field. About halfway across, a German battalion hiding in a hedgerow opened fire. A machine gun ripped into Bert’s legs, and he fell into a little stream while the battle raged above him.

Bert was trapped, with no hope of survival. When he looked around, searching for anyway he could crawl to safety, Bert saw a German soldier inching toward him.

Concluding that his time was up, that the German was coming to finish him off, Bert closed his eyes and said his prayers, crossing himself at the end. He waited and waited for the knife to the throat or the quick gunshot, but nothing happened.

Finally Bert opened his eyes and was startled to see the German kneeling at his side smiling. Then, Bert noticed that the shooting had stopped. Troops from both sides were anxiously watching what transpired in the middle of the battlefield. Without saying a word, the German lifted Bert into his arms and proceeded to carry him to the safety of the American lines.

Then he stood, and turned his back on the American lines and walked slowly back across the field to the hedgerow.

No one said a word, no one dared breathe, afraid to break the silence of this incredible and sacred moment.

In a few minutes, the shooting began again; but for those few minutes, while one man dared to break the rules and risk death in the name of love and compassion; the world stood still and paid attention.

Our calling today is to set our spiritual clock by the unchanging rhythm of God’s love. We are called to look deep within and to find the courage and faith to break the rules in the name of love, the love of God in Christ Jesus our Lord.

Amen and amen.

Pentecost 12, august 19, 2007

PENTECOST 12
August 19, 2007

TEXT: Jeremiah 23:23-29
Psalm 82
Hebrews 11:29-12:2
Luke 12:49-56

OPENING:

My sons and I love to listen to the comedian Bill Engvald. Ya’ll know who he is, don’t you? “Here’s your sign” is his tagline.

He says, “When my family moved from Texas to California, there was a van in the yard full of boxes full of our stuff. Our neighbor came over and said,
YA’LL MOVING? (pause) here’s your sign.

Again Engvald, “My buddy and I went fishing. Came up to the dock at the lake with a big string of fish. Feller on the dock said, YA’LL CATCH THOSE FISH? (pause) here’s your sign. Engvald responded, “Nope, we talked ‘em into giving up.”

In today’s Gospel lesson, Jesus talks about the ability to read, to interpret the signs. To look at obvious things, like dark clouds and south winds
(or perhaps moving boxes and strings of fish!) and
know what they mean.

Jesus wonders about why people can interpret ordinary stuff, but don’t know how to look at the social world around them and see it for what it is.

Listen again to his words in the Gospel; vs. 54-56.

When we hear this, we usually assume Jesus’ is referring to what Credence Clearwater Revival called a Bad Moon Rising, a dark omen of evil times in the offing.

But, let me propose that that is not necessarily the case. As we can all agree right now, there are many times when rain in the offing is Good News, not bad.

Jesus says here nothing about looking out for evil times, he merely suggests that we should pay as much attention to the times as we do the clouds.

You know, in the Hebrew Scriptures, what we call the Old Testament, clouds were symbols of God’s presence.

When Moses went up the mountain to receive the Ten Commandments, he ascended up a mountain into the clouds where God was hidden from the view of those below.

Remember when the Children of Israel were crossing the Wilderness, they were lead by God, by a pillar of fire by night and a cloud by day.

The clouds were signs of God’s presence, God’s protection, God’s provision.

The letter to the Hebrews was written to Jewish Christians. In it, the author uses the phrase
“a great cloud of witnesses.”

He is referring to the long list of folk he has named who trusted God throughout their problems and difficulties.


look at Hebrews with me:

1) The first part is about the exodus and the coming into the promised land.

2) The second, verses 32-34 is about the time of the Kingdom, the history of Israel.

3) The third part, starting with vs. 35 “women received…” is about the great trials the Jews faced during the Maccabean period.

This is the incident commemorated by the Jewish Holiday of Channakah.

It was a time 200 years before Christ when the Greek conquerors defiled the temple by putting in pagan idols and sacrificing pigs there.

The Jewish people rebelled and the rebellion was mercilessly put down.



4) Then beginning with Chapter 12:1, the author makes his point, we are surrounded by this CLOUD of witnesses.

(What did we say a cloud represented in the OT? The Presence and Protection and Provision of God.)

The witnesses are a cloud, a sign to us of what God can do with and for us in the midst of difficult and hard times.

Listen to the end of our Hebbrews reading, vs. 2
Looking to Jesus the pioneer and perfecter of
our faith, who for our sake endured the cross,
disregarding its shame, . . .

This ties directly to the beginning of the Gospel lesson: vs. 49-50. (read)

Jesus is referring here not to some future apocalypse, some deep punishment of the earth which an angry God holds in abeyance until it suits his whim and fancy to unleash it on us. NO.

Jesus is saying that he came to bring Good News, not necessarily Pleasant News.

Jesus came to break in order to heal, to burn in order to purify, to tear down in order to build up.

It seems the world now, and always in the past as well, has longed for Pleasant News, not Good News.

And it has been the un-pleasant duty of Christ and by extension, the Church, to bring Good News that is often times not initially very pleasant.

People want, in the midst of the misery that their sin and rebellion have brought upon them, to be told that God is love and forgives them.
That is Pleasant News.

They do not want to be told that though God loves them as they are, God also loves them too much to let them stay that way; and seeks to change, to transform, them from sinners into saints.

Jesus came to bring us, not Pleasant News but Good News.
Some years ago a man I knew in one of my churches had a badly bent arm that pained him greatly.

He went to several doctors, none of whom could help him.

Finally, he went to a doctor in Atlanta, a specialist, who told him Good News, he could help him, he could fix his arm.

It was Good news, but it was not Pleasant News. He could fix his arm, but first he would have to break it.

Jesus came with Good News, but it was not necessarily Pleasant, welcome News.

Do you know the old saying, “If it ain’t broke, don’t fix it.”

The Rev. Woodie White, once the Methodist Bishop of Indianapolis, tells of seeing a book on the shelves titled, If It Ain’t Broke, Break It!

It was by a couple of corporate exec’s thinking outside the box about management, but. . . .

It got him to thinking. What needs to be broken in this world? What needs to be changed? Break it!

It’s a different message than we’re used to hearing, but it is an important one.

Jesus came into this world with a message and a mission, both of which were Good, but neither of which was Pleasant.

His message was a message of love, and as we all know, love can be very, very unpleasant at times.

You see, the opposite of love is not hate, not anger, not unpleasantness.

The opposite of love is apathy, uncaring, uninvolved; which can often be very quiet and pleasant.

Love is noisy and nosy and involved. Love will not let you slip away unchallenged into nice failure. Jesus had a message of love, a message of love that disturbed families because it called upon people to get beyond roles:

“I’m the father and this is what I do, and you’re the son and this is what you do, and this is the Mother and this is what she does, etc.

To get beyond roles and to get into relationships, real, messy, involved relationships; and that kind of love was disruptive, it broke what wasn’t working
in order to create a new family, a new community of truth and love.

Yes, Jesus came with a message and a mission, and his mission was to break the power of the evil one through the power of selfless love. That is the “baptism” he refers to, the thing that must be completed.

Jesus came to complete what was begun many years ago in the parting of the Red Sea;

Jesus came to rescue God’s people,

Jesus came to fight the good fight of faith and to break us free from our bondage to sin, death and the devil.

Jesus came to be the capstone, the final chapter, the pioneer and perfecter of our faith.

So, what is our sign today, what do the clouds hold for us?

Life is difficult for many of us right now, isn’t it?

We’re in the midst of an unpopular war that drags on and on.

The weather has been unforgiving, cold in the winter, way too hot, severe drought; what next.

There’s been a downturn in the stock-market, etc. etc. We are in the midst of tough times.

But, we are called upon to look to the “great cloud of witnesses” who went before us, those in the Bible and those across the street in the cemetery.

We are not alone, brothers and sisters, and we are not traveling down roads untrod.

Where we are, for the most part, others have been before, and they held on to their faith and God held on to them.

We are called to look to them as a sign, a seal and a promise of God’s presence, God’s protection and God’s provision; we are to look to them and trust in the hand of God to carry us through.

Amen and amen.

pentecost 12, august 19, 2007

i was discussion leader at our Greensboro, NC Lutheran Lectionary group this morning.(tuesday) here is the discussion guide I prepared and used. delmo

August 19, 2007 PENTECOST 12

DISCUSSION GUIDE:

JEREMIAH 23:23-29

Context: Conflict among prophets at the time of Jeremiah. Some predict that the nation will dwell secure, others convey a message of doom.

Ideas: Jeremiah equates false prophecy with subjective feelings, dreams and desires. Old idolatry was in the name of another God (Baal); the New Idolatry is false hope in the name of YHWH.

Connection to Gospel: Verse 23: Don’t think God not intimately involved in our lives. Verse 29: Fire and hammer.

HEBREWS 11:29-12:2

Context: Faith history as encouragement to the faithful. (Note Barak, use to counter “Hussein” issues re: Obama!)

Ideas: Tough times, can we make it? Rehearse some of Hebrews biblical history, then a bit of congregational history. Emphasize God’s action and the people’s faith.

Connection to Gospel: vs. 34, “raging fire escaped edge of sword, won strength out of weakness, etc.” vs35-38 – the faithful during the Maccabean period. The “cloud of witnesses” and “the cloud rising in the West” Could it be that the sign is the sign of faithfulness in the midst of trouble?

LUKE 12:49-56

Context: This passage comes in a large section where the talk becomes sober and the reality of judgment is clear. “The statement that Jesus came to bring fire, a distressful baptism, and division, even among families, are hardly welcome words for any congregation. We are happier with Jesus as a peacemaker than as a home breaker.” Charles B. Cousar, Texts for Preaching

Ideas: What is the fire? Judgment, REFINING, purifying
What is the “baptism”? – Mark 10:38, the cup and Jesus’ coming death.
This is a long, tough journey, fraught with danger and peril, are you sure you’re up for this?

Jesus is trying to draw the attention of his hearers away from the Pleasant News to the GOOD NEWS. The Pleasant News is idle dreams of the Prophets, Cheap Grace a la Dietrich Bonhoeffer, etc. The Good News is both Good and Hard News. We are called to follow Christ.

The Hard News is that this is difficult and we will be resisted by the world. The Good News is that God will be with us.

Again, the connection between the cloud rising in the West and the great Cloud of witnesses. What are we to discern? Are we to only see that Bad Times approacheth and we should keep our heads down and our chin up?

Or, do we see God carrying God’s faithful people through. Do we see the hand of God in the past and trust the promise of God’s faith presence into the future?

August 12, 2007 - Pentecost 11

Guest homilist/blogger this week. Mark Scott is a Lutheran Pastor living in Newberry SC. Formerly pastor of ELCA congregations in Knoxville, TN, Atlanta, GA and Birmingham, AL and one-time VP of Newberry College, Dr. Scott is currently the ELCA Foundation's Representative in SC. This sermon will be preached to the "little flock" at the Episcopal Church across the street from Mark's home in Newberry.

Have No Fear
A sermon for the Eleventh Sunday after Pentecost on Luke 12:32-40
August 12, 2007
Preached at St. Luke Episcopal Church
Newberry, South Carolina
Mark Scott, Preacher

My name is Stanley Johnson. I have this nice house, two kids. I drive two new cars, am a member of the country club and I send my kids to private school. I’m in debt up to my eyeballs. Someone please help me.

Apparently, if you watch the markets in the world, you realize that there are lots of Stanley Johnsons in the world. And last week, a lot of nervous investors were hoping that someone would come along to help.

I am willing to bet that not many of those nervous investors turned to Luke 12 last week for guidance. If they had, they would have heard a message that would have been unmistakably clear: Don’t worry. Have no fear. The father has chosen to give you the Kingdom.

Instead of hearing that message of faith, we in the world often find ourselves in the position of Abraham in the first lesson. Abraham and Sarah have grown old with no heirs, so they have determined to take God’s promise into their own hands. They are naming Eleazar as their heir. He is supposed to be the one who takes up the cause.

But God pulls Abraham back from his faithlessness and reminds him that his descendants will be as numerous as the stars. In this lesson, God trusts Abraham to act on his faith. IN the Gospel lesson we hear today, Jesus trusts the disciples to act on their faith as well. They are to have no fear. They are to listen to the word of God. And they are to respond by giving.

I realize that it sounds odd to say that the simplest act of faith is giving something away. But when you think about it, that action truly is an act of faith. When we give something of ourselves away, something happens to us. We change. I can’t explain how this happens, but it does. We are no longer focusing on ourselves or our own devices. We are depending on the Lord to provide for us. And no matter how much or how little we give, it makes a difference in our lives.

In the Gospel lesson, Jesus calls the disciples a “little flock.” Today, all kinds of little flocks exist all over the world to share the Gospel with others around them. Last week, one news story told about a Catholic congregation in Wisconsin. The pries was so worried that people weren’t showing up for mass that he decided to take attendance. If you don’t show up 7 out of 10 Sundays, you won’t get the special rate for the school anymore.

To me, that approach is really misguided. Actions of faith should be actions we take by the motivation of the Spirit, not by the motivation of some rule of law. But the problem is that we don’t always understand this very well. Grace is something that should flow through our lives of service freely and openly.

A corporate headhunter tells the story that he liked to visit with executives around the country to find out about the people he was trying to place in positions of authority. As he would visit with these people, he would do the thing we often do in the South. He would sit down with them and talk about a wide range of subjects. Then, when he felt comfortable talking with the person, he would ask a simple but direct question: What do you think is the purpose for your life?

The headhunter stated that this question caught a number of his clients by surprise. Some of them could not answer the question at all. Others simply did not know what to say. But one executive answered this question immediately.

“My purpose in life,” he said, “is to go to heaven and to take as many people as I can with me.”

If you read the Gospel lesson carefully, you realize that is exactly what this Gospel lesson is about. Jesus is asking his disciples to focus on the eternal values rather than on earthly worries. When we do that, there is nothing we have to fear. The recruiter noted that this man had an attitude about his life that he had not encountered among many other people in the business world.

No doubt as you have experienced others in this life, you have encountered people who reflected the Kingdom of God in their lives. As we listen to this Gospel lesson, we realize that is exactly the attitude that Jesus expects his disciples to reflect.

It isn’t difficult to see Kingdom values every day. When you read obituaries, you see these values every day. People whose lives have reflected care for the needs of others generally are noted well in obituary pages. But the key issue here is that giving is something that provides center and grounding for our lives.

Through giving of ourselves, we reflect the values Jesus describes. The Anglican priest, John Wesley, was noted as such a giver in his life. Throughout his life he managed to live on one tenth of his earnings. And through his tremendous largesse, he developed the motto: “Earn all you can. Save all you can. Give all you can.”

While we live with more inflation than Wesley knew, this motto is still relevant in our lives and world. Have no fear little flock. True riches await all of us as we live into the Kingdom of God. And the great things is that God has chosen this kingdom for each of us.

PENTECOST 10, AUGUST 5, 2007

Pentecost 10 August 5, 2007
Luke 12:13-21

A few years ago at Confirmation Camp I learned a game called WOULD YOU RATHER? The students line up down the middle of the room and then they are asked a question like would you rather kiss your brother/sister or fall in a pile of manure? It is a game based on silly choices, and the educational value comes from thinking about WHY we chose what we chose.

The game reminded me of the old Jack Benny comedy routine. A man steps up to Benny on the street, puts a gun in his ribs and says, “Your money or your life.” There’s a very long pause while Benny adopts his trademark pose of chin in hand. Finally the mugger demands “YOUR MONEY OR YOUR LIFE!” Benny replies, “I’m thinking, I’m thinking.”

WOULD YOU RATHER – HAVE YOUR MONEY OR YOUR LIFE?

In our Gospel lesson, a man wants Jesus to make his brother share the family inheritance. Rather than get involved in this family dispute, Jesus takes the opportunity to caution his listeners about the dangers of greed, backing up his warning with a story.

The story of the man and his barns brings to mind the Old Testament story of Joseph in the book of Genesis. Remember how Joseph was in prison because his boss’ wife had accused him of sexual harassment? While in prison, Joseph made quite a name for himself as an interpreter of dreams.

While Joseph is in prison, the Pharaoh is having strange dreams about fat cows and skinny cows, full and empty stems of grain. He asks his servants if they know any dream interpreter and someone remembers Joseph and they send for him.

Joseph interprets these dreams to mean that there will be seven years of plenty followed by seven years of famine and advises Pharaoh to build large barns to store the surplus from the good years to help tide the country over in the bad times.

Pharaoh is so impressed with Joseph that he appoints him Prime Minister. And when things work out as Joseph predicted, the country is saved, and Egypt is able to help people from other starving countries.

Our Gospel story is similar:
1) great material blessing is followed by
2) great vision for the future
The stories begin to differ in the use to which the great material blessings will be put.

In the Joseph story, Joseph and Pharaoh use the abundance for the good of the community and for hospitality to the stranger. They store up the blessing to be used during the time of want and need, not for themselves, but for others, for the poor people of Egypt and the world; all who come in want and need.

In the story of the “Rich Fool” the farmer thinks only of himself. One scholar says that no other parable of Jesus is so full of the words Me and MY and I and MYSELF. The Greek word for I is EGO, so this story is full of EGOTISM.

God has given us what we have, not for ourselves, but for the benefit of the community and for hospitality to strangers. This is true, whether we are talking about our personal, individual goods, or the goods we hold in common as a congregation, as the church.

Everything we have, right down to the last breath we take, God has given to us. And God’s judgment of us will have little to do with what we have, and everything to do with what we have done with it.

Tithing has gone out of fashion, I suppose. At least very few people seem to do it anymore. I think tithing lost its appeal among Lutherans because if seemed too legalistic, too rule-oriented. After all, we are Gospel people, free to respond to the Grace of God as we wish.

I think this is unfortunate, for it robs us of the many blessings to be received from a proper understanding of stewardship. We have created for ourselves a Stewardship Game of WOULD YOU RATHER, a game nobody wins. We have created a false choice between two styles of giving and then acted as though we’ve been forced to chose between them.

I like easy math, so let’s use $100 as an illustration number. A tithe of $100 would be $10.

An “of my own free-will giving” attitude would say:

I have done well, worked hard and earned this money. It would be a good thing if I gave some of it back to the community. Let me examine the programs and agencies in the community to see which deserve MY hard-earned dollars. I will give them, say $10.

Now, this is a commendable and worthy attitude, but it is also not Biblical Stewardship.

A “God’s Law compels me” attitude would say,

God has commanded that I give $10 of every $100 I earn to the church. Because I am a god-fearing person and do not want to make God mad at me, I will give the church $10 of my money.

Do you see how this is a b ad game of Would you rather? One way, you feel like its something you have done; in the other you feel like God made you do it. Neither one is Biblical Stewardship.

A Biblical, Christ-centered attitude toward giving says:

God has $100 and has trusted me with it. God has asked that I use at least, AT LEAST $10 of this money for the benefit of others and the spreading of the Gospel. Of the other $90, I should use as much as necessary for my needs and I am asked to share the rest with others as I see their needs.

What we do with our possessions depends upon which of these attitudes we take toward stewardship. In his parable, Jesus reminds us that we are all going to die someday. And Jesus says, at the inevitable moment of our death, our accumulated possessions will be worthless to us.
As a matter of fact, they could be worse than useless. If the care and maintenance of our stuff has diverted us from seeing the care and maintenance of our souls; the very things we cherish in this life will have been that which has ruined us for the next.

As Jesus said, “So it is with those who store up treasures for themselves but are not rich toward God.”

God has placed in our hands all that we are, and all that we have. And the question is: What are we going to do with it, with our life and with our stuff?

Would you rather serve God or serve yourself?
That is the real WOULD YOU RATHER question.
Amen and Amen.

Pentecost 9, July 29, 2007

Pentecost 9 July 29, 2007
Luke 11:1-13

True story. Heard it on the Paul Harvey radio show a few years ago. Three year old goes with his mother to the grocery store. As they started in the door, Mom says to son, “Now, you’re not going to get any chocolate chip cookies, so don’t even ask.

She put him in the child’s seat and off they went up and down the aisles. He was doing just fine until they got to the cookie session. When he saw the familiar package, he said, “Mom, can I have some chocolate chip cookies?

I told you not to even ask. YOU’RE NOT GETTING ANY!

They continued up and down the aisles, but, like always, they had to backtrack looking for a few things and wound up back on the cookie aisle again.

Mom, can I have some C C cookies?
I TOLD YOU, YOU CAN’T HAVE ANY!
NOW SIT DOWN AND BE QUIET.

Finally, they arrived at the checkout. Junior is an experienced shopper. He knows this is his last chance. He stood up in the seat and shouted.
IN THE NAME OF JESUS! MAY I HAVE SOME CHOCOLATE CHIP COOKIES?

Everyone in the checkout area stared, then laughed, and then applauded. And then, while Mom stared, 23 shoppers went and bought her little boy his C C cookies, 23 boxes of them.

What was it Jesus said, “Ask and it will be given”?

In today’s Gospel lesson, Jesus is talking with his followers about prayer. First he teaches them what we call the LORD’S PRAYER. Then he tells them a weird story about bothering your neighbors in the middle of the night. And he finishes up by urging them to keep at it with prayer; to search, to knock, to ask!

And what is the core of what Jesus says about prayer?
1) Do not be afraid of God.
2) Ask God for what you want.
3) Trust God to give you what you need.

As the story begins, Jesus has been praying while the disciples wait for him. When he has finished, they ask him to teach them to pray.

They have noticed that John the Baptist has taught his disciples to pray, and they want Jesus to get with the program and to teach them this secret knowledge as well. And so he does. But the prayer he taught them is probably not exactly what they had in mind.

Of course, it is impossible for us to get inside their heads and know for sure, but they probably wanted to learn the secrets to POWERFUL prayer, the kind of prayer that changes things, fixes things, gets you things you want, like Chocolate Chip Cookies.

But instead of getting a prayer that changes things OUT THERE, in the external world which they hoped to control with God’s help; Jesus teaches them a prayer that changes things IN HERE, inside our hearts and minds and souls.

Martin Luther once said that to be a SINNER is to be BENT, to be CROOKED, to be TWISTED in upon ourselves. The root of sinfulness begins in selfishness; in looking at the world as a place to get MY needs met, MY life straightened out, MY career, MY enjoyment, MY fulfillment, MY future, MY happiness.

But the prayer Jesus teaches us to pray is not MY prayer, it is OUR prayer, directed to OUR father, and it is not a prayer aimed at getting what I want. It is designed to turn us away from our wants toward what GOD wants. It is in praying this prayer that we become the people God made us to be, wants us to be in Jesus Christ.

The Lord’s Prayer is a powerful prayer, and it’s power lies in its ability to mold us into a Christlike shape.

As we pray and meditate upon this prayer throughout our lives, we discover that it constantly pulls us away from our focus upon ourselves and then bends us in a new direction; in the direction of loving God and serving others.

There are four basic sections to the prayer:

1) About God
2) About Stuff
3) About Forgiveness
4) About Trouble

1) About God. First we learn to be comfortable in approaching God, not afraid, not intimidated and fearful. Jesus, in the original text, uses the Aramaic word that means Dad or Daddy, or Papa to refer to God.

It’s hard for us to understand how shocking this was to Jesus’ disciples. We live in a very informal age. Remember, these are people who would not even call God by name, they made elaborate sentence structures to avoid it; saying things like, “the one who made the clouds and sky,” or “the one who hung the sun in the sky.” They were afraid of offending God by saying the name wrong.

In contrast, Jesus invites us into an intimate relationship with God, a relationship of love and trust, like the little boy in the store, begging his Mommy for cookies.

2) About Stuff. Jesus says, “give us this day our daily bread.” This is a reference to the manna in the wilderness, when the children of Israel were going from Egypt to the Promised Land. Remember, they were allowed only enough for each day; if they took more, it would rot before they could use it. So it is with our stuff. We are asked to trust that God will give us enough for our needs, beyond that we are not to ask or to worry.

3) About Forgiveness. This one is extremely simple and very difficult. God, who loves you as a parent loves a child, who cares about your needs and gives you the things, the stuff, you need, has forgiven you your failures and sins, every evil deed you have ever done. And all God asks in return is that you forgive each other. It’s that simple. And that hard.

4) About our troubles. Jesus is realistic, yet hopeful. What is translated here time of trial does not mean that God creates trouble in our life to test us or to trip us up or to see how faithful we are; it does mean that hard times are sure to come in every life and are difficult for us, and it is during those times that we find out how secure our faith is. In this prayer we ask that we be spared these hard times whenever possible. This is what Jesus was saying when he prayed not my will in the Garden before his crucifixion.

Having taught his disciples a basic prayer, Jesus drives home its lesson with the story about the grouchy neighbor and the noisy friend. Remember; a parable does operate on a one-to-one, this represents that, basis. The neighbor is not God and beating on doors in the middle of the night is not prayer. Jesus’ point is to be persistent in prayer; you’re not afraid of you friends, don’t be afraid of God. Ask for what you want.

Remember, Jesus didn’t say anything about going to a stranger in the middle of the night to ask for food. He said to go to a neighbor, a friend, someone with whom you have a relationship; someone you know and who knows you! The point of prayer is to talk with God, to be in relationship with God, to move your heart and mind and soul into cooperation with God in loving and serving the world.

The Rev. Leslie Weatherhead was a famous British Methodist preacher of about 50 years ago. He used to tell the story of his neighbor’s children, Tommy and Suzy. They lived in the English countryside, and Tommy loved to trap rabbits. Suzy was very unhappy about this and every day begged her big brother to stop being so cruel to the rabbits, but Tommy laughed her off and continued to run proudly into the kitchen with his trapped and skinned rabbits held high.

One night, their mother heard Suzy praying:
Dear God, please stop Tommy from trapping rabbits. Please don’t let them get trapped. They can’t They Won’t! Amen.

Mom was a little worried about this prayer. She was afraid her little girl would be disappointed when God didn’t stop Tommy’s traps from working. She was afraid of her daughter losing faith because of unanswered prayer. She said to Suzy,
How can you be so sure that God won’t let the rabbits be trapped?

Suzy replied, MOTHER, I AM SURE FOR MANY REASONS.GOD IS GOOD, GOD IS KIND, GOD LOVES RABBITS AS MUCH AS I DO. BUT MAINLY I AM SURE BECAUSE TODAY I TOOK THE HATCHET AND CHOPPED UP TOMMY’S TRAPS!

Jesus’ teaching on prayer is that we should pray so often, and so regularly, and so persistently that we become as familiar with God as we are our neighbors and friends. And it is within that relationship and familiarity that God changes our lives, unbends us from selfishness and evil and turns us in the direction of love and goodness.

And as a result of having had our lives changed by God, we find ourselves empowered to change the world. We embrace Christ as the way of salvation for ourselves and discover that we have become a part of the ay of salvation for the world. AMEN

St. mary Magdalene, July 22, 2007

Saint Mary Magdalene
July 22, 2007

Text: John 20:1-2,11-18

I made my first trip to study at Oxford University’s Summer Programmed in Theology exactly ten years ago. I had a wonderful time rambling around 15th century buildings in Oxford, debating obscure theological ideas with Australian nuns, African priests and Methodist ministers from Iowa.

There were two flies in my ointment though: one it was unseasonably warm that year, in the 90’s and most of England has no A/C, mostly because they don’t really need it, so I sweated through my days.

The second fly is that, well, people assumed all Southerners were Baptists. I would introduce myself; say I was from Nashville, TN. And they would say, so you’re a Southern Baptist then?

And I’d say, “No, I’m a Lutheran,” and they would look at me with a startled, quizzical look; as though I had said something as unbelievable as, “I’m a ballet dancer,” or “I’m a rap singer.”

It happened over and over again. Not just Brits, but mostly Americans and Canadians. It got, frankly, a bit annoying. But I smiled and explained about how there were Lutherans in the South and that many of them had been here a long time, etc. etc.

The night before the Summer Programme was over, we had a banquet, and we were all requested to “dress up” so, in spite of the heat, I put on a black clerical shirt with white collar and a jacket.

As I settled down to dinner, I found myself opposite a woman to whom I had explained that I was a Lutheran at least three times in the last two weeks. She looked at me and said, “I didn’t know Southern Baptists wore collars.” I said, “They don’t.” And she said, “Then why are you wearing one?” and I said, “Oh, a number of reasons: Tradition, I don’t like neck-ties, you can wear them anywhere and be considered “dressed formally,” they look good with my graying hair, etc., but the main reason I wear one is I’M NOT A BAPTIST, I’M A LUTHERAN!” And she said, “OH.”

Today’s sermon deals with issues of mistaken identity, of misunderstanding of who Christ is, and also of our misunderstanding of who Mary Magdalene was. Mary thought she knew who Jesus was, but she did not fully understand him until after she met him in the garden on Easter morning. We think we know who Mary Magdalene is, but her identity has been obscured through a thousand years of wrong assumptions and bad Biblical scholarship. And we think we know who we are, but we don’t really know ourselves until we see ourselves through the eyes of Christ.

Through the years, popular culture has made as many assumptions about Mary Magdalene as the rest of the world has made about all southerners being illiterate, barefoot Baptists who are still fighting the Civil War.

For many years, she was identified with the woman taken in adultery and with the woman who washed Jesus’ feet with her tears. Medieval priests added 2 + 2 and got 5 and decided that Mary Magdalene was a converted prostitute, a notion that has made her the “patron saint of fallen women.” And in recent years, Dan Brown in his novel The DaVinci Code has held out the idea that Mary Magdalene was all that, and also that she married Jesus and they had a family, etc. etc.

And none of it’s true. There is no evidence in the Bible connecting her to any kind of sinfulness whatsoever. As a matter of fact, in 1969, The RC Church apologized and declared her a saint. A little late, but at least they took it back!

To set the record straight:
Her name is often listed first among the women who followed Jesus. Her name carries the same respect afforded Peter who was always first among disciples.

She was a woman of wealth who helped support Jesus and his disciples. While most disciples abandoned Jesus, Mary Magdalene had the courage to follow him all the way to the Cross. She stood beside his mother the entire time. She helped take him down from the cross; she helped put him in the tomb. (Info from “People of Purpose”)

And on Easter morning, she went to the tomb. She went not really knowing who Jesus was. Yes, he had healed her, yes she had heard him preach many times, yes, she had had many private conversations with him, yes, she knew him better than almost anyone else, but still, she didn’t really know him. For she thought he was dead. She had seen him die, she had heard him cry out, “My God, My God, why hast thou forsaken Me?” she had handled his dead body.
She went to the tomb that early Sunday morning knowing that he was dead.

She came to the garden that day and found the stone rolled away and the tomb empty. And, the thought of Jesus being alive did not enter her mind. She knew him as a great teacher, and friend and healer, but she did not really know who he was.

She went back to Peter and the other disciples and told them. They have taken the LORD out of the tomb, and we do not know where they have laid him.

Even after she returned to the tomb and spoke with the angels, she was still seeking a dead teacher, not a living LORD.

When she saw Jesus, she did not recognize him, she made an assumption that it was the Gardener. It was dark, it was early, who else who be out here at this time of day? Besides, even if it did look a little like Jesus, it couldn’t be, Jesus is dead.

So she speaks to him, asking for Jesus’ body, and he answers her, calls her by name, and in that moment, she knows who he is. And also, in that moment, she discovers who she herself is.

He is the LORD, the Living God of Israel, the conqueror of Sin Death and the Devil. And she is not only the beneficiary of his healing power and the recipient of his teaching in this life, but in him she has the gateway to life eternal.

The Resurrection of Jesus Christ is the hinge-pin of history. Without it, the story of life is one long agonizing headache interrupted by brief moments of happiness. With the Rx, all history and all of life are filled with meaning and hope.
The Rx defines Christianity, it defines us.

In his novel A PRAYER FOR OWEN MEANEY, John Irving writes:

Anyone can be sentimental about the Nativity; any fool can feel like a Christian at Christmas. But Easter is the main event; if you don’t believe in the Resurrection, you’re not a believer.

What we proclaim, what we preach, sing and celebrate Sunday after Sunday is the promise of God that God’s love is greater and stronger than anything, even death. We revel in the joyous Good News that Christ is Risen, Christ is Risen Indeed!

But, for us, one question remains. Mary was lucky enough to meet the risen Christ in the garden, lucky enough to have her life changed by a face-to-face encounter. But what about us, we who live 2000 years later? Where can we find the Christ? How do we meet the Risen Lord?

In the movie Whistle Down the Wind, three young children stumble upon a bum sleeping in the straw in an abandoned country barn. “Who are you?” a girl demanded. The bum jerked awake, stared around in an alcoholic stupor and muttered, “Jesus Christ!” And the Children believed him.

What he meant as a curse, they took as a statement of fact and treated him accordingly. For the rest of the movie, they treated him with awe, respect and love. They brought him food and blankets and sat and talked with him and told him about their lives. Over time, their tenderness changed this man, an escaped convict who had never known such love.

Our calling today is to see the face of the Risen Christ in those around us.

The risen Christ is here in this room – we are the Body of Christ in the world.

The Risen Christ is here on this Altar in the Sacrament of the table – the Body and Blood of Christ.

The Risen Christ is most of all to be found in those around us who need love: the hungry, the homeless, the oppressed and imprisoned, the sick of body and weary of soul.

We are called to be like Mary and tell the world, “I have seen the LORD!” and this is what he did for me, I know he can change your life too!

Amen and Amen.

PENTECOST SEVEN, JULY 15, 2007

Pentecost 7 Who’s in the Ditch July 15, 2007
A few years ago this story was in a NY paper. A woman was driving home on the NJ turnpike when she became aware of a huge truck that was tailgating her and switching lanes with her. She sped up to get some distance and the truck sped up too. She slowed and moved to the right lane and he slowed and moved to the right lane right behind her. She sped up again; slowly she began to panic, driving faster and faster trying to elude the semi on her tail. Scared out of her wits, abruptly drove up an exit lamp, passing cars by getting on the shoulder, turned onto a main street almost on two wheels and darted forward, hoping to lose her pursuer in traffic. But he ran a red light and kept coming, dogging her all the way.

Near panic, she whipped her car into a service station and bolted out of the car – screaming for help. The truck driver slid into the parking lot behind her, jumped from his car and ran – not after her, but to her car; jerking open the rear door and pulling out a man hidden there with a knife in his teeth. From his high seat in his truck cab, the driver had seen the would-be rapist/attacker crouching in the back seat, awaiting his chance. He had chased the woman in an attempt to save her from the very dangers she carried with her.

In our Gospel lesson for today, the lawyer asks Jesus “Who is my neighbor?” and Jesus gives him an unusual answer, an answer that really means, “Your neighbor is exactly the opposite of who you think it is. The one you think is your enemy is really your friend.” When we hear the lawyer’s question, we usually think he is asking: “Who is the person (or persons) whom I can reasonably be expected to help when they are in trouble?” And, frankly, that is probably what the lawyer meant by the question.

But Jesus turns the man’s question upside down with his story. Jesus makes the question of “Who is my neighbor?” into one that asks, “Who will help me, from whom can I expect help when I am in need?” Now, when we hear a story, we usually “identify” with someone in it, we say to ourselves, “Yes, I’m like that person, that’s the way I feel or that’s the way I would act.” Truth be told, when most of us hear the story of the Good Samaritan, most of us sort of identify with the, well the Good guy, don’t we? We’d like to think we’d be like him, helpful and kind. None of us wants to be the haughty priest or the bustling Levite, religious officials too busy to care. Yes, we would like to think of ourselves as the good, kind, Mother Teresa type person, selflessly coming to the aid of a stranger.

But, I need to point out that, as a good storyteller, Jesus knew who his listeners were likely to identify with, and he knew it would not be the Samaritan. Jesus’ audience was Jewish, the foolish man in the ditch was Jewish, the Priest was Jewish, the Levite was Jewish, the robbers were Jewish, Jesus, the storyteller, was Jewish. It is a completely Jewish story. And the last person any of these Jews would identify with would be the good “Samaritan.” He was a hated enemy, an apostate, a heretic, a foul worshipper of the wrong God, an unclean person; and Jesus used him as the hero of the story. Jesus here shook up their preconceived notion of where they could look for help in time of need. Jesus was telling them that your neighbor – the one who will help you – could be the person you least expect. It could indeed be a person you wouldn’t cross the road to spit on if they were on fire. Like the woman being chased by the truck-driver. She thought he was her enemy, yet he turned out to be her rescuer, her protector, her neighbor.

When he asked Jesus who his neighbor was, the lawyer was trying to define the limits of his own love, his own ethical actions toward others. Jesus turns this upside down by establishing a love ethic which has no limits, and which does not play by previously established rules of who’s in and who’s out. Really, I think this story moves beyond whom we are required to help and from whom can we legitimately expect help. It moves from our relationship to each other into God’s relationship with us.

The man in the ditch had acted foolishly by traveling alone on a dangerous road. He did not deserve help. If he could have chosen his helper, he would have chosen either the priest or the Levite, people whose duty it was to help him. But instead, he was helped by a Samaritan, a Samaritan who helped him, freely, graciously, without any expectation of reward or of being paid back. We are the person in the ditch, and the Good Samaritan is our God. Our spiritual condition is that we all follow foolish paths at times, we all get ourselves into all sorts of ditches; spiritual, emotional, physical, mental. We are hurt and injured, lying there, unable to help ourselves. And the Gospel is that God, like the Samaritan, comes along and picks us up and dresses our wounds, and pays for our mistakes (sins) and does all of this free of charge.

We don’t like to ask God for help do we? We want to come into God’s presence looking pure and clean and whole. We don’t like it when we have to come broken and needy. We don’t like it when we have to come with remorse and repentance for foolish actions and sinful deeds. We don’t want to need free grace, free love and free tender care. We want to deserve God’s love, we want to earn it, deserve it, pay for it. We want God to reward us for being the fine folks we are sure that we are. While I was on vacation, I was driving in the mountains and I saw a little church with a message sign almost bigger that the church. The message read, “For sinners only. None others need apply.”

About 20 years ago the New York Times reported that a man went to Times Square to a line in front of the Theater box office for the play “The Real Thing.” He had two tickets to give away. They were a $60 value. He had no takers. He explained that his wife was sick and he couldn’t go to the play. Still no takers. The man really hated to see the seats go to waste. He went over to a little coffee shop across the street and pondered a while; then he came back and offered the tickets for $100 a piece and they sold immediately.

We are like that with God. We don’t want God’s handout of love, we don’t want God’s generous offer of health and hope and grace for life. We want to earn God’s love, but, but, here’s the hard part, we can’t. We really can’t. For we are the one in the ditch, we are the wounded and foolish one, in heed of help and healing.

Before the Lawyer asked Jesus who was his neighbor, he asked Jesus another question. Do you remember? He asked him, “What must I do to inherit eternal life?” Jesus pointed him to the Scriptures and the man gave the right answer, “Love the Lord your God, with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” Jesus said, “That’s right. You’ve got it.” And right here’s where the lawyer fell in the ditch,

Notice, he doesn’t blink an eye at the monumental idea of devoting his entire existence to loving God; isn’t that what all your heart, soul, strength, and mind imply? Total and complete commitment. If you give all that over to God, there isn’t much room left for TV or baseball or gardening or dating or whatever. But apparently, the lawyer is okay with that demand. It’s the neighbor business that bothers him. Perhaps this is because it’s easier to get caught not loving your neighbor than it is to get caught not loving God. It’s plain to see if you fail to feed the hungry or clothe the naked, but who’s going to notice if you don’t pray or read your Bible enough?

Jesus picks up immediately on the fact that the lawyer has skipped over the “loving God” part and gone immediately to the “who’s my neighbor” part. The man is guilty of the twin sins of pride and ingratitude. He believes he is capable of pleasing God through his own actions and he is therefore not grateful to God for God’s love and grace. He does not admit either his need or his rescue, and so he asks the question, “About whom am I required to care?” The truth is, if you get part one, {God has loved me so much and so freely that all I can do is love him in return.} then part two {the way to show my love for God is to love everybody else the way God loved me} comes naturally.

So, what is the answer to the question: “What must I do to inherit eternal life?” Simple: “Swallow your pride and realize that God has already given it to you.” Our calling today is to live in that love, to reach out to others with that love, to be that love to the world for the sake of Jesus the Christ who gave himself for us. Amen and amen.

vacation

Sorry folks. I'm taking a (short) break. I'm on vacation in the NC mountains for about two weeks. the next time I post sermonically will be for Sunday, July 15, 2007. peace. Delmer

June 24, The Nativity of St. John the Baptist

The Nativity of Saint John the Baptist
June 24, 2007
Texts: Malachi 3:1-4, Acts 13:13-26, Luke 1:57-67 (68-80)
OPENING
Well, did you get all your “Nativity of St. John the Baptist” shopping done on time? Did you get your Nativity cards out? Did your Nativity office party go well? Boy, wasn’t it a pain doing all that decorating and putting lights on the house, particularly this time of year when its so hot and all?

What? You didn’t do any of those things for “the Nativity of Saint John the Baptist?” You didn’t even KNOW we were celebrating the Nativity of St. John the Baptist until you got here this morning? Tsk, tsk. What kind of Lutherans are you?

Well, apparently you’re the same kind as our esteemed Dean, Pastor Brady Faggart, long-time pastor of First Lutheran in Greensboro. Brady showed up at our Bible study this week with the wrong texts, had not even heard of the “Nativity of St. John the Baptist”.

Well the reason we don’t know much about it is that it is a FIXED date festival, always June 24, so it only occasionally falls on a Sunday.And because of leap years, we sometimes go 14 years between celebrations. It’s easy to forget a festival when you acknowledge it so seldom.

So Pastor Beaver attempted to enlighten us at our Pastor’s Bible Study on Tuesday. He had researched the John the Baptist day and I learned several interesting things.
I learned that it was placed on the calendar where it is to reflect bit of scripture. John said of Jesus, “I must decrease that he may increase.” Well according to the calendar in use when the date was set, June 24 when the days started getting shorter, decreasing; just as the Nativity of our Lord, Dec. 25, was when the days began getting longer, increasing.

I also learned that it is extensively celebrated in the Eastern Orthodox Church; besides June 24, they also celebrate:
January 7: The Commemoration of St. John the Forerunner
February 24: First and Second Finding of the Head of St. John the Forerunner.
May 25: Third Finding of the Head St. John the Forerunner.
August 29: The Beheading of St. John the Forerunner
September 23: Conception of St. John the Forerunner.
Here’s my question: Why can’t they keep up with his head? I mean John only lost it once, and they had to find it three times. I tried to find out more about that but came up empty. I’ll keep looking, maybe something will turn up.

One thing is for certain: all this celebrating points to the importance of John the Baptist, or John the Baptizer as some say, or John the Forerunner as the Orthodox call him, or John the Cousin of Jesus as he was probably know around Nazareth; for the Bible tells us that his mother Elizabeth was a cousin of Mary, the Mother of our Lord.

THE QUESTION?
And the question for us today is a simple one: so what? Or as my son used to say, “And why should I care?” Why should we care about and celebrate the people involved in the Nativity of St. John the Baptist? And what about their journey can help us as we move through our journey of faith?

THE ANSWER A lack of faith leads to a failure of voice, faith itself loosens our tongue.

In order to understand today’s Gospel lesson, you have to know what happened 9 months before. Zechariah and Elizabeth were, like Abraham and Sarah, quite old and childless. He was one of the priests who served in the temple in Jerusalem. He was serving on the altar one day. He was in the Holy of Holies, in the Sanctuary of the Lord, where no one but the appointed priest went, he was standing at the altar of incense when suddenly an angel appeared beside him, and scared the daylights out of him. The angel told him that he and Elizabeth would have a child, but frankly, Zechariah didn’t believe him, and said so. “We’re too old. Its not gonna happen.” So the angel Gabriel said to him, “But now, because you did not believe my words, . . . you will become mute, unable to speak, until the days these things occur.”

A few years ago I heard Pastor Jack Hayford of the Church of the Way in Van Nuys CA tell a story about his grandson Kyle. At the time Kyle was 9 years old.
Kyle had recently lost a baby tooth. In the Hayford household, the tooth fairy pays a dollar per tooth. That night, when the Tooth Fairy reached under Kyle’s pillow to recover the tooth and leave a dollar, he found not the tooth but a note from Kyle.

The note read:
Dear Tooth Fairy,
I am holding my tooth for ransom. The fee will be $20. I am doing this for three reasons:
1) I have had this tooth longer than any other and I am very fond of it.
2) It is bigger than the other teeth.
3) It has silver in it.
Signed Kyle

In the morning Kyle reached under his pillow for the hoped for $20 and found instead a reply to his note.
It read:
Dear Kyle,
Enjoy your tooth.
Signed,
the Tooth Fairy

Zechariah was like Kyle, he wanted a relationship with God, but he wanted it on his own terms. He wanted to tell God what was and was not possible, just as Kyle wanted to negotiate the terms of the release of his tooth with the tooth fairy.
The Tooth Fairy said, “I’m not playing. Keep your tooth.” God said to Zechariah, “I’m not arguing with you over what I can and can’t do. I’ll just show you while you have to stand silently by and watch.” And so it was, Zechariah was unable to speak for 9 months. And Elizabeth indeed got pregnant, and Zechariah could say nothing.

I know when Deborah was pregnant with our children, I was filled with awe and joy and excitement and I couldn’t stop talking about the wonder of it all; so it must have been torture on poor Zechariah.

But finally the day came, and the baby was born, and they go through the naming argument, and when Zechariah made a statement of faith, writing down the name the angel had told him, at that moment his tongue was loosed and he was able to give voice and words to the miracle of God that had happened in his life.

Unless we believe, deep in our souls, deep in our hearts, that God can and will love and redeem all humanity; unless we trust to the very core of our being in the steadfast and endless grace and mercy of God, we have nothing to say to the world which cannot be better said by any number of secular, non-profit, benevolent organizations.

Without that gut level willingness to throw ourselves into the arms of the divine, we are just playing church, dancing around the edges of the holy.
This issue of trusting God is at the very core of the faith. There are many of us, myself included, who have no trouble believing the Bible and the great miracles of the faith; the Creation, the Incarnation, the Resurrection. We accept this with little trouble. Our problem comes in believing that God not only loves the whole world, but that God also loves us.

We are like John Wesley who reported that one night in a little Chapel on Aldersgate street in London, that
“I felt my heart strangely warmed. I knew that Christ died for the world, but in that moment, I knew he had died FOR ME. I had known the sins of the world were forgiven, but in that moment I knew my own sins were forgiven.”

To really believe is to make it personal, to move from ideas about God to a relationship with God, to quit just discussing God to begin talking things over with God.

Zechariah knew a lot about God, but he didn’t know God, not until that day at the Altar. And until he put aside the terms by which he would be able to relate to God, he had nothing to say.

But when he laid aside all his defenses and trusted God completely, his long unused voice burst forth in song.

So it is with us. We as individuals and as a community are called upon to trust the promise of God. God has promised to love us, to forgive us, to support and sustain us through all life’s difficulties and troubles.

Do you trust God? Do you trust God’s love? Do you trust God’s care? Do you trust God’s compassion? Do you trust God’s mercy? Do You? Do You?

Because if you do, these thing are great Good News and you should tell somebody. Particularly, these things are great Good News to the millions of hurting, frightened, lonely, anxious, directionless people looking everywhere for meaning.
Like the Orthodox looking for the lost head of John the Forerunner, they keep finding something, get all excited about it, then they discover that’s not the answer, and they discard it and start looking again.

And all along, we have here, in this book and on this table, that which they are all looking for. And the shameful thing is we are too often like old Zechariah. We’ve got a zipped lip; we don’t have enough confidence in the gift God has given us to speak out to the world about the love that lives within us.

I invite you today to join in the Song of Zechariah. I invite you to feel deep within yourself the Joy of knowing that you are a beloved Child of God, of knowing that your sins are forgiven, that God cares about you, even you, and as that Joy wells up within you, let your tongue be loosed and your voice heard.
Amen and Amen.

Hymn ELW # 552 “Blessed be the God of Israel”

Peace,
Delmo

Pentecost 3, Lessons for June 17, 2007

PENTECOST 3
June 17, 2007
Texts: 2 Samuel 11:26 -12:10, 13-15; Luke 7:36-8:3
Title: “I’m Talking to YOU, yeah, YOU!”

My preaching class at Duke, which is a Methodist Seminary, was taught by a Southern Baptist; which my sons say explains a lot about my preaching. I never took a course in "Lutheran preaching" whatever that is.

This Professor started his career teaching at the Southern Baptist Seminary in Louisville, KY. He liked to tell the story about a young Baptist man from “up north somewhere,” who came to Louisville to study at the Baptist Seminary. It wasn’t long before he secured a regular job preaching at a little Baptist Church over near Lexington.

On his first Sunday he lit into Tobacco pretty hard, smoking it, chewing it, growing it, etc. it was all the same to him, and it was all sin. After service, the head of the deacons stopped him at his car and told him that though, like all good Baptists they were, of course, opposed to tobacco, it was important to know that quite a few of the church members raised tobacco for a living and it might be well to avoid that topic in future sermons.

The next week he lit into alcohol. He did it up pretty good, with all the statistics about drunk driving and broken homes and illness, etc. etc. And again the head of the Deacons met him at his car and after admiring the sermon for a few minutes allowed as how quite a few folks in the church were employed at the local distillery and it might be best to let up on the alcohol issue as well.

The third week the preacher opened up with both barrels on gambling. He outdid himself this time. It was a scorcher. And the Deacon met him at the car one more time. Before he opened his mouth, the Preacher shook his head and said, “What this time?” Well Preacher, you see, a lot of folks, including me, work on the horse farms and we all know those horses are for racing which means gambling, so if you could . . . “

The young Pastor had about had it. “All right then. What can I preach on?” The deacon thought for a few minutes and said, “Why don’t you try Chinese Communism. There ain’t a Chinese Communist anywhere around here.”

In today’s Scripture Lessons we find three preachers who are very pointed in their preaching. Nathan takes on the King of Israel, the Great King David and points directly at him while saying “Thou art the man!” which is another way of saying, “I’m talking to you, yeah you!”

Paul holds nothing back in condemning Peter for being two-faced while Jesus directs sharp words at the rich and supposedly Holy Pharisee, saying you, you, you, over and over, making sure that the man knows that these words are pointed directly at him.
These three stories all turn on issues of human failure and Divine Forgiveness.

The Great David; a man after God’s own heart, the scriptures call him; gets himself all tangled up in a sorry mess of adultery and murder. It sounds more like something from the Jerry Springer Show than the pages of the Bible.

In Galatians, Paul tells how Cephas, the great Peter, fell victim to peer pressure and acted like a hypocrite, treating the Gentiles one way when there are no Jews around but Paul; but changing his tune when there are Observant Jews watching.

In the Gospel, Jesus is invited to dine at the home of one Simon, a Pharisee, that is, a Jewish person who is highly particular about following the Jewish religious rules and regulations, a person for whom purity in relation to God was most important.

Now Simon the Pharisee was interested in Jesus; he had heard about this self-taught country preacher and faith healer and he was intrigued and curious, but also skeptical and dismissive.

The word had gotten out that Jesus was there, at Simon’s house and people had begun to gather nearby. The dinner itself was probably outdoors, on the patio, in the backyard. It was a simple matter for uninvited guests to edge their way into the fringes of the banquet crowd. They too were intrigued and curious; they wanted to see Jesus; they wanted to hear him say something unusual, they hoped he might perform a miracle.

Suddenly a woman, traditionally, a woman of the street, a woman of the night, a working girl, but all the text tells us is that she was a “sinner”; this woman pushed herself through the crowd to Jesus.

She came to where he reclined at table, she stretched herself out at his feet, she covered them with oil, she bathed them with her tears, she dried them with her hair.
And, of course, all this sensuality, all this sexiness, all this touching was too much for Simon, who would never touch any woman but his wife, much less a woman like this, a sinner, a woman of ill-repute.

HOW COULD YOU? Simon snarled to himself, HOW COULD YOU, A RABBI, ALLOW THIS, THIS, THIS WOMAN TO TOUCH YOU? Much less all this bathing and oiling and wiping and kissing?

There are some commentators who find it extraordinary that Jesus was able to know what Simon was thinking. C’mon now. I mean, if looks could kill, the one Simon gave Jesus would have wiped out a neighborhood. You didn’t have to be divine to know what Simon was thinking. It was written all over his face.

Jesus looked at Simon and must have chuckled a little to himself as he told a story that put Simon in his place. Two men owed the loan shark money. One owed $500, the other $50. Neither could pay. The shark forgave the debt of both. Who will love him more, Simon, who will have more gratitude, more devotion? Of course Simon said the one who was forgiven much.

Jesus then calmly pointed out to Simon that the woman had simply done for him, for Jesus, what Simon himself, as the host, SHOULD have done.

She was not a good woman and she knew it. She knew she needed a lot of love and forgiveness. Unlike Simon, she had no lifetime of doing the right thing to cling to, she knew she was in trouble and needed help.

When she heard Jesus tell of repentance and acceptance into the Kingdom of God, when she heard his stories of love and forgiveness, when she saw him touch the untouchable and love the unlovely; it struck a chord deep within her soul. She really heard his words, not as ideas but as truth; not as religious concepts but as spiritual realities.

She really heard it and believed it and knew herself to be loved and forgiven by God. Only one who knew that she had been forgiven much could respond with such great gratitude and love.

Simon couldn’t hear it because he didn’t think it applied to him. My mother tells a story from the time she only had three children and I was the “baby.” I was about three. We had the “red measles.” Mama says the old family doctor saw us in the examining room, which was the front half of his house in Ararat, VA. He grunted a few times, and then prepared his needle. When I saw him come at us with that needle, I started yelling out while holding up two fingers, “Just them two’s sick. Just them two’s sick!”

Not me, Jesus. What you’re saying doesn’t apply to me. I’m not sick. I’m not a sinner. I don’t have hurt and pain and incompleteness. I’m a good person. What you’re saying applies to other people, not to me. That’s what Simon thought. Until Nathan pointed the finger at him, and shouted out Thou art the man, that’s what King David thought. Until Paul confronted him, that’s what Peter thought. Not me Lord. Only them people are sick. Not me. Go save the Chinese Communists and leave me alone.

Our capacity to forgive others comes only when we recognize how very much we have been forgiven by God.

Our capacity to love others comes only when we realize how very much we have been loved by God.

Our capacity to live fully comes only when we realize how very much Christ living in us is what true life is.

This woman, this sinner, this one who washed Jesus’ feet; she loved much because she was aware of her need and of God’s healing. She loved much because she knew she was much loved.

We too have been much loved and much forgiven. It is our duty, it our calling, it is most of all, our extreme pleasure, To spread into all the world, the love and forgiveness of God, and the joy to be found in Jesus.
Amen.

Pentecost 2: June 10, 2007

PENTECOST 2 June 10, 2007
TEXTS: I Kings 17:17-24, Luke 7:11-17 TITLE: He Had Compassion
My Grandpa Reid Chilton was a great storyteller. A lot of his stories were about his Uncle Green Arrington, a farmer and Primitive Baptist preacher up in Surry County. Grandpa told a story once that went like this:

I recollect once, when I was living with Uncle Green Arrington that this lady died that had real bad arthritis, you know like your Grandma’s got, the kind that doubles you up. Well, we didn’t have no undertaker around, so they just laid her out in a pine box and tied her down with twine and had the funeral the next day with Uncle Green preaching.

Now Uncle Green, he was mighty big on that Second Coming stuff, you know the trumpets blowing and the dead rising up out of their graves and floating off into the sky to meet Jesus. I never did put much stock in it myself, but Uncle Green was big on it.

Anyway, he was preaching this woman’s funeral, over to the Holiness Church in Ararat, and he was getting pretty hot about the trumpets blowing and bodies coming up out of the ground and all, when this young’un who was waiting out side for his folks went up to this car there, first car this child had ever seen, and it had one of them horns on it like you squeeze and it blares out, and the boy squeezed it and it blared out real loud and about that time the corpse’ strings broke and that woman sat right up in the coffin and well, there was general mayhem in that church after that, people running for the door and diving out the windows, and some crying out their sins, which most of their neighbors were surprised to hear about, especially right there in the HOLINESS church.

About that time in the story, grandpa would stop and look at me and wink and say, “Which just goes to show that folk ain’t no where near as anxious to meet Jesus as they say they are.”

Two of today’s Scripture lessons deal with miraculous returns from the dead, with unbelievable, incredible stories of corpses being brought back to life through the power of God. Each story has a widow, an only son, and an act of compassion by a man of God.

It is difficult to know what to make of such stories. While Grandpa’s story was just that, a story, and the Elijah text is a bit open-ended, never really saying the young man was dead, only that “the breath had gone out of him,” Luke is very clear and straight-forward: the man was dead. So dead, in fact, that the people were on their way out of the city to bury him. Coming out of the gates of the town, the body is preceded by a group of professional mourners, playing on cymbals and wailing like Banshees.

Jesus and his followers would have been expected to step aside, to clear the way, like we pull off the road when we meet a funeral procession, one last act of respect for the dead and for those who mourn them. But they didn’t, because something happened inside of Jesus, something Luke tells us about in a few spare words:
He was his mother’s only son, and she was a widow; . . .when the Lord saw her, He had compassion for her and said to her, “Do not weep.”

A sonless widow in First Century Palestine was very likely doomed to a life of poverty. With no man to provide for her and no social security or life insurance or inheritance or employability she was like Blanch Dubose in A Streetcar Named Desire; dependent upon the kindness of strangers. Her future looked desperate, perhaps hopeless.

HE HAD COMPASSION,

and so Jesus reached out and breaking a religious and societal rule, and shocking all those around, he touched the funeral bier, the platform on which the dead man was being carried.

Then he broke the rules of science and common sense and commanded the young man to get up, to come to life, to return from the dead; and miracle of miracles, he did.

After Jesus’ Baptism, the Spirit drove him into the Wilderness to be tempted by the Devil. One of those temptations was to feed the world by turning stone into bread. There in the wilderness, Jesus realized that fixing every human hurt was not to be his mission; indeed that miracle working and signs and wonders would be a diversion from his primary calling; which was to proclaim the Kingdom of God. So, he purposely held in his power, restrained himself.

Throughout his ministry opportunities for healings came to Jesus, but he didn’t go looking for them. Every time he worked a miracle it happened because of those three little words:

HE HAD COMPASSION

It’s interesting to me how many people don’t believe that, don’t believe that God is love, that God is forgiving and kind and merciful. Too many people in the world believe that God is anxious to send us all to Hell, that God has plans to send Holy Warriors to Earth in to wipe out the evil doers in a grand final battle. And if you don’t think a lot of people believe that, check out the popularity of the Left Behind series of novels.

In the story about Elijah, the woman turns on the prophet with the assumption that God has come to her house with judgment and punishment:

Verse 18: “What have you against me, O man of God? You have come to me to bring my sin to remembrance and to cause the death of my son!”

In the Gospel lesson, when Jesus worked his miracle, the immediate response of the crowd is FEAR, like the people in grandpa’s story who, when the thing they had prayed for and preached about happened, fled in terror and distress.
That HE HAD COMPASSION, is the most important thing we can say about Jesus, and about God. In the midst of a world in which everyone is afraid of their own shadows, and, if they believe in God at all they believe God to be either remote and uncaring, or cruel and vindictive; we in the church have been called to witness to the fact that HE HAD COMPASSION.

Brothers and Sisters, we live today in a world full of fear and war. We are afraid of rising gas prices, we are afraid of failing health care systems, we are afraid of immigration and disease and forest fires and drought and drugs, and, and, and . . .
It has been a long time since I have seen this country, and indeed the world, so depressed and sad and frightened and on edge about the future.

And into this bog of sadness and sorrow, we the church are called to imitate our Lord and find ways to break into the cycle of fear and violence with words and acts of hope and assurance, words and acts of compassion and healing.

Now, that is a mighty tall order isn’t it? What can one little church do? What can one little Christian do? In the face of all this hurt and pain, who am I? Those must have been the sorts of questions a little Albanian nun asked herself over 50 years ago when she found herself in Calcutta, one of the worst and most hopeless places in the world.

And what she decided to do was to do what Jesus did in our story, she had compassion on the one right in front of her. She dealt with the need she was given and did what she could.

She began to pick up the dying beggars off the streets of Calcutta and to give them a decent place to die. That was it.

She washed their wounds and their bottoms, she cleaned their sheets and their latrines. She fed them, and bathed them and turned them on their pallets when no one else would touch them. She had compassion, one dying person at a time.

We are called to have compassion, to preach compassion, to teach compassion, to live compassion. We are called to break whatever rules and taboos and cultural barriers necessary to let the world know that God is not harsh, God is not out to get them, God is not punishing them for their sins, God is Love, God is steadfast, everlasting, never-ending love. God is reaching out into the midst of our fear of death with an offer of life, of life eternal.

HE HAD COMPASSION.

He had compassion then, and he has compassion now.

Open up your hearts.

Let God love you.

Open up your arms.

And show God’s love to the world. AMEN AND AMEN.