Never Forget, they say.
Saturday, September 11, 2021
Never Forget
Tuesday, January 5, 2021
The Twelfth Day of Christmas: The Politics of Jesus The Politics of Jesus
The Politics of Jesus
The Twelfth Day of Christmas
Tuesday, January 5, 2021
Luke 6:27-31
But I say to you who are willing to hear…
The gospel is not for everyone. It’s just not, for not everyone is willing to hear the teachings
of Jesus, truly hear, and follow.
Very often, in churches, we hear about the “secularization” of America, about the “decline”
of Christianity, and about how awful this all is.
Will Willimon and Stanley Hauerwas would beg to differ.
“Sometime between 1960 and 1980,” they argue, “an old, inadequately conceived world
ended, and a fresh, new world began.”
They point to one Sunday in 1963 in Greenville, South Carolina, as a key turning point.
That’s when the Fox Theater defied the state’s blue laws by opening its doors on a Sunday,
going “head to head with the church over who would provide the world view for the young.”
As you can imagine, the Fox Theater won.
But Willimon and Hauerwas don’t lament the loss. In fact, the facade of so-called “Christian
America” allowed so many (white) Christians to overlook the incredible wrongs (“it was a
racially segregated world,” they remind us). And so the common view was that “People grew
up Christian simply by being lucky enough to be born in places like Greenville.”
Of course, no one believes that anymore.
“All sorts of Christians are waking up and realizing that it is no longer ‘our world,’” they
observe, “if it ever was.”
And this shift has revealed a truth: “Christians are not naturally born in places like Greenville
or anywhere else. Christians are intentionally made by an adventuresome church.”
This may sound strange, especially given that many (most?) churches have turned towards
a generic spirituality (don’t call it religion!) that tries to convince seekers that they are already
believers.
Maybe we are all spiritual, even if not religious. And maybe we all naturally seek the divine. In
fact, I would not disagree. But this is not what the message of Jesus is about.
“The Bible’s concern,” argue Willimon and Hauerwas, “is not if we shall believe but what we
shall believe.”
As for the content of our belief, they point to the Sermon on the Mount in Matthew, but since
our gospel reading today is from Luke, we’ll look at the Sermon on the Plain. (I’ll bet most
people didn’t realize that Luke has Jesus come down from the mountain before beginning
his sermon.)
Willimon and Hauerwas note that Jesus begins his sermon with the Beatitudes and “does
not ask the disciples to do anything. The Beatitudes are in the indicative, not the imperative,
mood. First we are told what God has done before anything is suggested about what we are
to do.”
I’m not sure about you, but every sermon I’ve ever heard on Jesus’s sermon has been about
what Willimon and Hauerwas call “moralistic imperatives.”
“Of course,” they say, “we are forever getting confused into thinking that scripture is mainly
about what we are supposed to do rather than a picture of who God is.”
Then we get to our reading for today:
But I say to you who are willing to hear:
Love your enemies.
Do good to those who hate you.
Bless those who curse you.
Pray for those who mistreat you.
If someone slaps you on the cheek,
offer the other one as well.
If someone takes your coat,
don’t withhold even your shirt.
Give to everyone who asks;
and don’t demand your things back
from those who take them.
Do unto others
as you would have them do unto you.
This can be seen as “ethical naivete,” Willimon and Hauerwas accept. “But the basis for the
ethics of the Sermon on the [Plain] is not what works but rather the way God is.”
I remember how mindblowing this was when I first read it. I mean, we’re not supposed to be
concerned with outcomes, with effectiveness?
Nope. Faithfulness, holiness, not effectiveness.
“Cheek-turning,” they explain, “is not advocated as what works (it usually does not), but
advocated because this is the way God is - God is kind to the ungrateful and the selfish.
This is not a strategem for getting what we want but the only manner of life available, now
that, in Jesus, we have seen what God wants. We seek reconciliation with the neighbor, not
because we will feel so much better afterward, but because reconciliation is what God is
doing in the world in the Christ.”
This is all very political. Not red and blue political, not donkeys and elephants, but political as
in how we live together.
First, “we.” Willimon and Hauerwas argue that the sermon “is not about how to be better
individual Christians.” If we’re honest, it’s a recipe for becoming a dead Christian...unless
you have a community that will nurse you back to health after you’ve turned your cheek
and received a beating. You can’t follow this teaching on your own.
And the specific “we” here is important too, for this teaching is not for just everyone. It doesn’t
make sense to just anyone. It never did, really, which is why, after the Fox Theater won the
battle for the youth, those youth left the church and never came back.
But it’s also why Willimon and Hauerwas argue that Jesus’s sermon “is a picture of the way
the church is to look.”
Not a picture of how the world is to look, but how the church is to look.
“Our ethical positions arise out of our theological claims.” And not everyone shares our
theological claims.
The biblical story is clear about this, by the way, for Jesus is not speaking to a general
audience: “Jesus raised his eyes to his disciples and said…”
This is a teaching for the disciples. But this teaching “is not primarily addressed to
individuals, because it is precisely as individuals that we are most apt to fail as Christians.”
And the kicker: “Only through membership in a nonviolent community can violent individuals
do better…,” for “it is as isolated individuals that we lack the ethical and theological resources
to be faithful disciples.”
Hauerwas has famously said, “I’m a pacifist because I’m a violent son of a bitch. I’m a Texan.
I can feel it in every bone I’ve got.” And so he has to keep saying it, to hold himself accountable.
“I create expectations in others that hopefully will help me live faithfully to what I know is true but
that I have no confidence in my own ability to live it at all.”
And so the point of the Christian community is not just being together; that’s just a nice benefit.
“The Christian ethical question,” according to Willimon and Hauerwas, “is, What sort of community
would be required to support an ethic of nonviolence, marital fidelity, forgiveness, and hope such
as the one sketched by Jesus in the Sermon on the [Plain]?”
May we be just such a community.
May we practice the politics of the kingdom.
May we follow the politics of Jesus.
Monday, January 4, 2021
The Eleventh Day of Christmas: Trust
Trust
The Eleventh Day of Christmas
Monday, January 4, 2021
Proverbs 3:1-12
My son, do not forget my teaching,
and let your heart keep my commands.
For length of days and years of life
and peace they will add for you.
Kindness and truth will not forsake you.
Bind them round your neck,
write them on your heart’s tablet,
and find favor and good regard
in the eyes of God and man.
Trust in the LORD with all your heart,
and do not lean on your discernment.
Through all your ways know him,
and he will make your paths straight.
Do not be wise in your own eyes,
fear the LORD and swerve from evil.
Let it be healing for your flesh
and a balm to your bones.
Honor the LORD more than your wealth
and than the first fruits of your crop,
and your barns will be filled with abundance,
your vats will burst with new wine.
The LORD’s reproof, my son, do not spurn,
and do not despise his rebuke.
For whom the LORD loves he rebukes
and like a father his son, regards him kindly.
translation: Robert Alter
Sunday, January 3, 2021
Prayers of the People: January 3, 2021
Prayers of the People
January 3, 2021
Second Sunday of Christmastide
Epiphany Sunday
Praise God from whom all blessings flow.
Praise God, all creatures here below.
Praise God above, ye heavenly host.
Praise Father, Son, and Holy Ghost.
as the day rises to meet the sun.
The heavens shine with your glory,
showing us the way.
But on this Epiphany Sunday,
give us eyes to see,
like the Magi before us,
and the courage to follow.
Lord, in your mercy, hear our prayers.
Dorothy BakerGinger BethanyValerie BrennerBrant ButlerThe Chatham FamilyCathy DickeyLinda HaywoodJan JonesMadison MartinKelly MynattTamala NailJoyce SimpsonHelen Ruth BourgoyneNancy BurchEllen EdensHettie & James LuttsMarie RayLois SanduskyLela WallbaumNaida Wrightand the family of Vera Hankins
Lord, hear our prayers.
Shine all around us,
by day and by night,
When we walk in darkness,
Lord, carry us through.
Light of the world,
shine in our darkness,
and illuminate the way of peace.
And let us pray, together, the prayer you taught us:
Our Father,
who art in heaven,
hallowed be thy name.
Thy kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day
our daily bread.
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom,
and the power,
and the glory,
forever and ever.
Amen.
The Tenth Day of Christmas: And The Word Became Flesh
And The Word Became Flesh
The Tenth Day of Christmas
Sunday, January 3, 2021
John 1.1-18
In the beginning.
That is how John’s gospel opens, mirroring the opening of Genesis. And so, on this Second Sunday of Christmas, we are invited to see Christmas as the beginning of a new creation.
In the beginning was the Word.
And Frederick Buechner reminds us that, in Hebrew, “word” and “deed” are the same word, dabar.
“Thus to say something,” Buechner explains, “is to do something.”
He speaks about the power of words, both God’s words and our own: “When God said, ‘Let there be light,’ there was light where before there was only darkness. When I say I love you, there is love where before there was only ambiguous silence. In a sense I do not love you first and then speak it, but only by speaking it give it reality.
In the beginning was the Word, and the Word was with God, and the Word was God.
And through the Word came life and light. “By uttering himself,” says Buechner, “God makes God heard and makes God hearers.”
But the world didn’t recognize the light.
Even still, says Buechner, “God never seems to weary of trying to get across to us. Word after word God tries in search of the right word.”
And then “God tries flesh and blood.”
Buechner lists some of the failed experiments: “God tried saying it in Noah, but…. God tried saying it in Abraham, but…. God tried Moses, but....; tried David…. Toward the end of his rope, God tried saying it in John the Baptist....’’
“So God tried once more.”
And the Word became flesh.
Saturday, January 2, 2021
The Ninth Day of Christmas: Wisdom & The Good Life
Wisdom & The Good Life
The Ninth Day of Christmas
Saturday, January 2, 2021
Proverbs 1:1-7
James 3:13-18
Very often, churches focus on salvation. But not today’s readings. Our readings today
are all about wisdom.
Recall from yesterday that wisdom literature is a specific genre in scripture. And understanding
the genre helps us to better read the text.
“In the Bible,” observes Rachel Held Evans, “wisdom is rarely presented as a single decision,
belief, or rule, but rather as a ‘way’ or ‘path’ that the sojourner must continually discern amid
the twists and turns of life.”
The author of James tells us that wisdom is shown by a “good life” with “works...done with
gentleness.”
And he tells us a little about what that looks like: “The wisdom from above is first pure, then
peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or
hypocrisy.”
This is contrasted with a different kind of wisdom: an “earthly, unspiritual, devilish” wisdom
that “does not come from above” that is characterized as “bitter envy and selfish ambition” on
the inside, “boastful and false to the truth” on the outside.
All of this has an air of spirituality to it that begs the question: What does this mean, practically,
in our lives? And how do we learn this wisdom from above?
This is where the book of Proverbs comes in, for “proverbs are spiritual guides for ordinary
people,” writes Ellen Davis, “on an ordinary day, when water does not pour forth from rocks
and angels do not come to lunch.”
Proverbs, argues Kathryn Schifferdecker, is about “character formation.” But it’s not some
highfalutin ethics course (like my masters program); no, the basic message is “to do well by
doing good.”
And so our reading today, the opening prologue (Robert Alter calls it a prelude) that “lays out
the agenda for the book.”
“To know wisdom” is unsurprising. But “to know wisdom and reproof”? Alter explains: “the
pedagogical assumption of the book is that the unsuspecting young need to be warned of
life’s dangers and scolded for their susceptibility to temptation.”
Again, we are not surprised by “righteousness, justice, and uprightness.” But what about this:
“To give shrewdness to the simple, to a lad, knowledge and cunning”? This is the same
language used to describe the serpent in Genesis.
This “fits with the pragmatic curriculum of Proverbs,” Alter explains. “Intelligence is of the most
practical sort, involving alertness to potential deceptions and seductions, is seen as an
indispensable tool for the safe, satisfying, and ethical life, and a fool is repeatedly thought
of as a dupe.”
In other words, wisdom gets its hands dirty.
But there is a spiritual element underneath: “The fear of the LORD is the beginning of
knowledge.”
This gives us a clue about the serpent. It’s not shrewdness that puts the serpent at odds
with Yahweh; it’s the lack of “fear.” And this “fear,” notes Alter, “reflects a distinctive Israelite
emphasis not evident in analogous Wisdom texts in Egypt and Mesopotamia.”
So what is this “fear of the LORD”?
Jon Levenson defines it as “reverential obedience.” Carey Ellen Walsh says it “denotes a
posture of reverence and awe toward the holy, more than it does outright fright.”
“At its most basic level,” says Schifferdecker, “the fear of the LORD is the knowledge that
God is God and we are not.” And she points us to The Lion, the Witch, and the Wardrobe:
“Aslan is a lion - the Lion, the great Lion.”
“Ooh,” said Susan. “I’d thought he was a man. Is he - quite safe? I shall feel rather
nervous about meeting a lion.”
“That you will, dearie, and no mistake,” said Mrs. Beaver; “if there’s anyone who can
appear before Aslan without their knees knocking, they’re either braver than most or
just plain silly.”
“Then he isn’t safe?” said Lucy.
“Safe?” said Mr. Beaver…”Who said anything about safe? ‘Course he isn’t safe. But
he’s good. He’s the King, I tell you.”
This understanding is central not just to Proverbs, but to Psalms and Job as well. And it’s a
prerequisite for wisdom and the good life.