Sheep and Goats

Watching for the Morning of November 26, 2017

Year A

Christ the King / Reign of Christ:
Proper 29 / Lectionary 34

So Atticus Finch turned out to be a racist – kind of a soft, benevolent racist, but a racist nevertheless. And Charlie Rose turned out to be I’m not quite sure what, but hardly the warm, intelligent, nobility he portrayed on television. Power does some ugly things. It gives rein to the perversities of the human heart. We begin to think we will not be accountable for our actions.

“You have set our iniquities before you, our secret sins in the light of your countenance.”

This is not our psalm for this coming Sunday; it was the psalm last week. But its voice lingers. And we have heard the words of Jesus when he says “For nothing is hidden that will not be disclosed, nor is anything secret that will not become known and come to light.” I don’t know for sure what Jesus’ meant. I think it had more to do with the reign of God that is now hidden ultimately shining forth, but Jesus repeats the idea in Luke 12:2 when he is talking about hypocrisy. Where the light shines, what lurks in the shadows is revealed.

So Sunday brings us to the final Sunday of the church year and the great assize – though there is no inquest here, no examination, no discovery, just a passing of sentence: the great judgment. All the nations are gathered before the Son of Man in his glory. The jig is up. Some are sheep. Some are goats. And it’s time to divide the flock. The light shines in the darkness and the darkness cannot overcome it.

It is a great story about the importance of simple kindness – as Tolstoy expressed so wonderfully in the story of Martin the cobbler. It declares what is valuable in the eyes of God. In it’s simple form it reprises the Sermon on the Mount and embodies the character of God’s reign: justice and mercy. Fidelity to one another is fidelity to God.

So Sunday we will hear God speak through Ezekiel about judging between the fat sheep and the lean sheep and the promise to appoint a new shepherd. And we will sing with the psalmist that God is “a great King above all gods.” We will hear the author of Ephesians write of Christ risen from the dead and seated at the right hand of God “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come.” Together they will bear witness that Christ is the final measure of our lives and the final goal of all creation. It will stand against the claim of all earthly rulers to our faith and allegiance.  It will also stand against all human pretension.

For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment. (Romans 12:3)

 

The Prayer for November 26, 2017

Eternal God, Lord of all,
before you every human community and every human life must stand,
and by the example of your Son, Jesus, be measured.
Grant us an abundance of his Spirit,
that as he brought your grace to the fallen and your healing to the broken,
we too may be agents of your compassion;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for November 26, 2017

First Reading: Ezekiel 34:11-16, 20-24
“I myself will judge between the fat sheep and the lean sheep.” – God speaks a word of judgment upon the shepherds of Israel (the leaders of the nation) who take care of themselves rather than the people in their care. God will be their shepherd and gather his scattered flock. He will judge between the fat and the lean sheep and appoint a new David to govern them.

Psalmody: Psalm 95:1-7a
“O come, let us worship and bow down, let us kneel before the Lord, our Maker! For he is our God, and we are the people of his pasture, and the sheep of his hand.” – In these opening verses of Psalm 95, the poet calls the community to acclaim God, the creator of all, as their king.

Second Reading: Ephesians 1:15-23
“He has put all things under his feet and has made him the head over all things.” – With soaring poetry, the author of Ephesians offers his prayer for the community – prayer that rises into praise of God who raised Christ Jesus “above all rule and authority” and placed all things under his feet.

Gospel: Matthew 25:31-46
“When the Son of Man comes in his glory… All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats.” – The final parable of Jesus in Matthew’s Gospel is this vivid declaration that the nations will be judged by their treatment of “the least of these” with whom the Son of Man identifies himself: “as you did it to one of the least of these…you did it to me.”

Image: https://commons.wikimedia.org/wiki/File%3AFra_Angelico_009.jpg Fra Angelico [Public domain or Public domain], via Wikimedia Commons

We will go forth in hope

Watching for the Morning of November 19, 2017

Year A

The Eighteenth Sunday after Pentecost:
Proper 28 / Lectionary 33

There will be thanksgiving in the service on Sunday, but it will not be enough to set our hearts at ease. We do not feel like the world is safe. We see divisions and threats. We are uncertain about the future. We are not confident that a turkey on every table is the truth of the country. We don’t see bounty and peace.

The first thanksgiving was not the meal of bounty and peace we have rehearsed in grade school plays, but we want that myth, the truth embodied in that story. It seemed inevitable, once, our manifest destiny: prosperity for all. We appear to have replaced it with uncertainty for all.

So it will be an act of faith when we offer prayers of thanksgiving on Sunday. We will dare to assert that God is good, that God is generous, that God is rich with mercy and love. We will dare to believe in generosity. We will dare to act on the notion that a table is to be shared, that kindness is to be shown, that truth is to be spoken – and can be spoken in love.

And we will do this even as we listen to texts of terrifying judgment. The prophet is so carried away with the ferocity of God’s coming wrath he sees the whole earth consumed “in the fire of his passion.” The poet ponders the brevity and frailty of life and declares: “Who considers the power of your anger? Your wrath is as great as the fear that is due you.” And Jesus will use the image of a ruthless and vindictive rich man casting his worthless slave into the outer darkness, “where there will be weeping and gnashing of teeth,” to tell us about God and the living of God’s reign.

In this season of harvest, when days grow short, darkness grows long, and leaves fall to the ground, when we draw near to the end of the church year and ponder the end of all things, there is a certain dread in the air. But we will cling to the promise in our reading from Paul, “God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ,” and with courage remember all for which we give thanks. And we will go forth in hope.

The Prayer for November 19, 2017

Almighty God, Lord of all,
you summon us to lives of faith and love
and stand as judge over all things.
Renew us in your mercy that, clothed in Christ,
we may live as children of the day
that is dawning in your Son, Jesus Christ our Lord.

The Texts for November 19, 2017

First Reading: Zephaniah 1 (appointed: 1:7, 12-18)
“Be silent before the Lord God! For the day of the Lord is at hand.” – During the reign of Josiah, in as era that seems like a period of great national revival (though not far in time from the Babylonian conquest), the prophet exposes the underlying faithlessness of that generation. His portrait of the coming cataclysm is cosmic in scope.

Psalmody: Psalm 90:1-12
“Lord, you have been our dwelling place in all generations.” – This opening prayer of the fourth ‘book’ (section) of Psalms, reflects on the brief and fragile nature of human life, and the ever present threat of God’s “wrath” – God’s opposition to our ‘sin’, our rebellion from and resistance to the fidelity to God and one another for which God fashioned us.

Second Reading: 1 Thessalonians 5:1-11
“Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you.” – Having assured the community in Thessalonica that those who have died will share in the coming transformation of the world, he urges them to be awake and aware of God’s dawning reign of grace, living as faithful children of the light.

Gospel: Matthew 25:14-30
“It is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents, to another two, to another one, to each according to his ability.” – Jesus uses a salacious example of a greedy and ruthless man entrusting his affairs to his underlings in a parable summoning us to understand the nature of God and God’s dawning reign.

 

Image: https://commons.wikimedia.org/wiki/File%3AReligi%C3%B3n_en_Isla_Margarita%2C_Valle_del_Esp%C3%ADritu_Santo.jpg By The Photographer (Own work) [CC0], via Wikimedia Commons

“Salvation belongs to our God”

A message for All Saints, shared this morning at Los Altos Lutheran church

I want to focus on a single verse from our first reading this morning. It is from verse 10:

They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

To set the context for that verse, however, we need to begin with verse 9:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

It is hard for us to fully appreciate the words we are hearing. This is a society in which the image of the emperor is on every coin, with images and titles that are just like this. The emperor was acclaimed as the savior of the world. He’s the bringing of peace. He’s the source of prosperity. The emperor sits on a throne with choirs and crowds attending him. The emperor had temples built and cities named in his honor. The emperor’s word had the power to free or condemn a person, a city, or a whole people.

Among the Judeans, however, there was a current of deep resistance to such claims of divine honors for the emperor. It led to the revolt that broke out under Judas Maccabeus in the 2^nd century BCE when the Seleucid King, Antiochus IV – who called himself ‘Epiphanes’, the manifestation of God on earth – put a statue of himself inside the temple of Jerusalem. And it led, ultimately, to the revolt against Rome in 66 CE that resulted in the emperor to be, Titus, marching his armies through the land in desolation and slaughter. They built an arch in Rome to honor his victory that shows Judeans being led away as captured slaves, and the temple treasures carried to Rome by triumphant soldiers. The wealth of the temple would pay to build the coliseum where Christians and others would be crucified and fed to the lions for spectacle entertainment. Rome seemed to have won the argument over whether or not Rome ruled the world.

But in his vision, the prophet John, exiled to the island of Patmos, would see people from all over the world gathered around a different throne, waving palm branches and singing: “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

We live in a society where we tend to hear these words as religious language and to imagine that they are separate from political speech, but they are not. “Salvation belongs to God” means that kingship belongs to God. Authority, power, glory – these all belong to God and not the emperor.

The second thing that we should recognize in these verses is that this proclamation is being announced by people of every nation, tribe, and language. The emperor presented himself as ruler of the whole world. Of course, the Roman Empire wasn’t anything like the whole world, but it was the whole Mediterranean and it was big. It dominated the world from England to the Persian Gulf and from the Caucuses to all of North Africa. The Emperor ruled many nations, tribes and languages – but the prophet sees all these nations singing the praise of God not Caesar.

The third thing we should recognize here is that the people gathered around the throne of God are from every nation, tribe, and language – which is to say that God is the god of every nation, tribe, and language. God is not the god of Judeans only. God is the god of the whole world. God is not our god; God is the salvation of every nation, tribe, and language. God is the redeemer of the whole world. God is god of all creation.

Ancient society was even more ethnically divided than our own. You have to think back to that time when the neighborhoods in our cities were divided by language: Irish neighborhoods and Italian neighborhoods, and Jewish neighborhoods, and African-American neighborhoods. In East Toledo there was a Hungarian neighborhood where, when I was there, the priest still did the mass in Hungarian. The Lutherans in the German neighborhoods had given up German services because of the war, but they were still German churches. There was an Hispanic neighborhood which the Germans told me was okay because those people knew their place. And there was a Dutch neighborhood where, not so long ago, they wouldn’t speak to the new wife of a man who married outside his community.

But gathered around the throne of God are people of every nation, tribe, and language. The followers of Jesus fought this battle and recognized that Samaritans were welcome and eunuchs were welcome, and that God insisted they break bread with Gentiles.  Every nation, tribe, and language. God is the god of all. And we are many peoples who gather together as one people.

When we gather to worship, we are joining the chorus of heaven that declares that God is our salvation not any human ruler. We are joining the chorus of heaven that declares that God is the God of all people. We are joining the chorus of heaven that gathers us as one people – all that divides the human community is washed away in Christ.

What is it that divides us? Is it not our sin that divides us? Does it not all come back to our fears and greeds and hates and tribalism? It is washed away in Christ.

And finally, the one who is seated on the throne is the lamb: the lamb who was slain but lives. The lamb who was sacrificed to save the world from bondage but was made alive again. The lamb who was sacrificed to save Isaac from the knife. The lamb who is the good shepherd who laid down his life for the sheep. The lamb who is the good shepherd, who brings us to lie down in good pasture and leads us beside still waters. The lamb who stands at the beginning and end of time and makes all things new. The lamb who is the world’s true lord, reigning not by power and the sword but by grace and truth – who opens blind eyes, who heals the sick, who gathers the outcast and reconciles the divided. The one who welcomes sinners to his table, and washes away our sins in the font. The one who is our light and our life, now and forever.

Amen

Image: https://commons.wikimedia.org/wiki/File%3ASynaxis_of_all_saints_(icon).jpg By Anonymous [Public domain], via Wikimedia Commons

All Saints

Watching for the morning of November 5

Year A

All Saints Sunday

Holy God, Holy and Mighty, Holy and Immortal
…..Have mercy and hear us.
Eternal Father, Prince of Peace, Lord of Life,
…..Be our hope and consolation.
First born of the dead, breath of the eternal,
…..Be our calling and our faithfulness.

With those words we will begin our service on Sunday, a day that remembers all those who have died in the previous year, a day that hears the song of all the saints gathered around the throne of heaven, a day the remembers this great mystery of the body of Christ gathered from all times and peoples, joined as one.

I do not understand completely the rich liturgy of the orthodox churches, but I recognize the power of that iconostasis, showing all the saints looking down on the gathered assembly, representing the heavenly host with whom we are united in our worship. The barrier between heaven and earth grows thin in worship, and saints below are united with saints above in a single song of praise.

Every Sunday does this. But the rhythm of worship through the year is a little bit like a symphony where the theme is taken up by different instruments at different times and brought to the fore to be given special notice. So this Sunday brings to the fore the mystery of life and death and the life that transcends it all. There is a radiance brighter than the sun. There is a wonder surpassing the miracle of a newborn child. There is a majesty greater than the highest mountain peaks. There is a peace beyond the soft rhythm of a calm sea. There is a beauty beyond the most brilliant butterfly. There is a glory beyond the most vivid sunset. There is a song beyond the tears and aches of our frail days. There is a love more tender than the deepest intimacy. There is a life that rolls away the stone and ends forever the grave.

So Sunday we will hear the prophet speak of the song of the saints and martyrs around the throne of God. And we will sing with the psalmist of the goodness of the Lord.   And we will hear the elder say “See what love the Father has given us, that we should be called children of God,” and remind us that though our vision now is limited, the promise is certain: “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is.”

Sunday we will name the names that have joined that heavenly chorus, and sing with them the song that knows no end.

The Prayer for November 5, 2017 (for the observance of All Saints)

Eternal God, source and goal of all things,
founding the world in your goodness and renewing it by your Holy Spirit,
creating us in your image, redeeming us in your Son,
and uniting us in one great company from every race and nation,
who sing your praise and bear your word and work to the world,
fill us with that confidant hope, born of the empty tomb,
that frees us to live as your faithful people, now and forever.

The Texts for November 5, 2017 (for the observance of All Saints)

First Reading: Revelation 7:9-17
“After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands.” – The prophet’s vision turns from the woes of earth (as the seals are opened that draw the earth to that day when the reign of the slain-yet-risen lamb is everywhere acknowledged) to the heavens where he sees the faithful gathered around the throne of God.

Psalmody: Psalm 34:1-10, 22
“God is our refuge and strength, a very present help in trouble.” – A song of praise for God’s deliverance that celebrates God’s care for the poor vulnerable and describes those who are honored in God’s sight.

Second Reading: 1 John 3:1-3
“See what love the Father has given us, that we should be called children of God; and that is what we are.” – The author affirms that we belong already to the household of God, inheritors of the age to come, and declares that, though we cannot comprehend the future that awaits us, “we shall be like him” – sharing in the resurrection.

Gospel: Matthew 5:1-12
““Blessed are the poor in spirit, for theirs is the kingdom of heaven.” – The Gospel for All Saints takes us back to the beginning of the Sermon on the Mount and the foundational teaching about those who are honored in God’s sight.

Image: https://commons.wikimedia.org/wiki/File%3ADeir_Mar_Musa_04.jpg By Bernard Gagnon (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons