Hell’s gate

File:Simon Pierre Rouen jnl.jpg

Watching for the Morning of August 27, 2017

Year A

The Twelfth Sunday after Pentecost:
Proper 16 / Lectionary 21

Sunday brings us to Peter’s confession when Jesus asks the question “But who do you say that I am?” It is the passage that contains the remarkable declaration: “You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.”

It is a play on the name ‘Peter’ (in Greek, ‘petros’) and ‘rock’ (in Greek, ‘petra’), but the words of Jesus have been swallowed up by arguments about the form of the church as an institution in the world rather than as a community of student/disciples comprising a beachhead of God’s reign in the world.

So we argue about precisely what is ‘the rock’ upon which Jesus builds. Is it Peter’s faith, his confession, his show of allegiance, his person or his office? But the punch line is not that Jesus is building a ‘church’ (the Greek word ‘ecclesia’ refers to an association of people) but that the gates of ‘hell’ (literally ‘hades’, the realm of the dead) cannot hold against this motley crew who hold the ‘keys of the kingdom’.

I have always heard that phrase about the gates of hell used in a way that suggests the church is the community under siege, that Satan is set to attack and destroy whatever is good. A wise, elderly black woman in a particularly poor section of Detroit warned us young, bright, optimistic (and white) pastors that the devil would try to destroy whatever goodness we tried to accomplish in the city. And we did eventually learn to be wise as serpents and innocent as doves. But this is not what Jesus is saying. In this metaphor, it is the realm of the dead that is under attack, that is on the defensive, that is encircled by hostile armies determined to force it to give up its victims.

People worry about the fabled “War on Christmas” – and while churches are facing many obstacles in our modern world, Jesus is declaring that it is death that is under assault by those who have been given the “keys of the kingdom.” We hold in our hands the keys to the storehouses of heaven. We hold in our hands the authority to dispense the gifts of God. We have been given the privilege of serving as God’s agents. Grace and mercy and healing and life are ours to dispense. The realm of shadows cannot defend itself against the kingdom of light.

We live in a time of such dispiritedness. So many feel helpless against the evils of the world. Hate and violence seem to be on the rise. Ruthless greed seems ascendant. Ignorance flourishes. Love, mercy, compassion, generosity seem frail responses to the virulent infections to the human spirit. But here is Jesus, with a simple word to a ragtag band from Galilee of all places – they have the keys to set people free and nothing death might do can stop it.

Love wins.

And so this Sunday we will hear the prophet proclaim God’s message: “my salvation will be forever, and my deliverance will never be ended.” And we will join with the ancient community that sang: “ The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever.” And Paul will remind us that “we, who are many, are one body in Christ,” and urge us to present our bodies as a living sacrifice” – not one that is burned upon the altar but one that lives in and from the fire of God’s love. Finally, we will hear the promise that death’s dark realm cannot defend itself against the followers of Jesus who have at their disposal the boundless generosity of God. It’s what gives this image of Peter such a crazy little smile.

The Prayer for August 27, 2017

Eternal Father,
creator and redeemer of the world,
who shatters every bar and chain that binds;
grant us faith to see and courage to confess Jesus as your beloved Son,
and to be faithful stewards of your grace and life;
through your Son, Jesus Christ our Lord.

The Texts for August 27, 2017

First Reading: Isaiah 51:1-6
“A teaching will go out from me, and my justice for a light to the peoples.”
In the years after the destruction of Jerusalem, the prophet’s voice rises to declare that the relationship of God and this people is not at an end. From Abraham and Sarah God brought forth a great nation, so God’s purpose in Israel to bring God’s law to the nations shall not fail.

Psalmody: Psalm 138
“The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever.” – a song of praise at God’s deliverance, extolling the certainty of God’s mercy.

Second Reading: Romans 12:1-8
“I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” – Paul’s begins the third portion of his letter, exhorting the community to faithfulness in their life together as a people gathered by the grace of God.

Gospel: Matthew 16:13-20
“I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” – Peter confesses that Jesus is the Christ, the anointed of God, and the disciples receive the promise and commission to serve as God’s agents in the world.

Image: https://commons.wikimedia.org/wiki/File%3ASimon_Pierre_Rouen_jnl.jpg By Jean-noël Lafargue (Own work (Own photography)) [FAL], via Wikimedia Commons.

Purity

File:We want white tenants.jpg

“Listen and understand: it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.” (Matthew 15:10-11)

Watching for the Morning of August 20, 2017

Year A

The Eleventh Sunday after Pentecost:
Proper 15 / Lectionary 20

I chose the picture above for our bulletin cover several weeks ago, but it gains added poignancy by the events in Charlottesville last week. The Gospel account is the Canaanite woman, the foreigner, the outsider, the “unclean”, whose request for healing Jesus dismisses with a curt and offensive “It is not fair to take the children’s food and throw it to the dogs.” It is a statement worthy of any white nationalist. What is ours is ours. God owes us his benefices. They are not part of us. To which she responds with that compelling assertion of God’s abundant and universal mercy: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”

It is important to include with this narrative Jesus’ challenge to the ruling authorities about the nature of ritual purity: “It is not what goes into the mouth that defiles, but it is what comes out of the mouth that defiles.” Purity is measured by our treatment of others. Purity is measured by whether we live compassion and faithfulness. Purity is not an outward category of things or people; it is manifest in word and deed.

Jesus embodies the promise spoken through the prophet Isaiah in our first reading this Sunday that God would welcome in his temple all those previously excluded as unclean –eunuchs (the physically deformed or maimed) and foreigners. The psalmist celebrates the harvest and a sees in God’s abundance the invitation for all nations to see God’s goodness and sing God’s praise. And the apostle Paul writes of God’s purpose and plan to have mercy on all.

We keep using religion to draw lines between “us” and “them” – whoever “them” might be. But Jesus relentlessly erases those lines. He understands that the Biblical story begins and ends with a single human family.

The Prayer for August 20, 2017

O God, who hears the cries of all in need,
grant us confidence in your mercy
and persistence in our prayer
that, trusting your goodness,
we might know your saving grace;
through your Son, Jesus Christ our Lord.

The Texts for August 20, 2017

First Reading: Isaiah 56:1-8 (appointed, Isaiah 56:1, 6-8)
“My house shall be…a house of prayer for all peoples.” – The prophet proclaims that all those who were unclean – eunuchs and foreigners – and previously excluded from the temple will be welcomed by the God who will gather not only the outcasts of Israel, but all people.

Psalmody: Psalm 67
“Let the peoples praise you, O God; let all the peoples praise you.” – A song of thanksgiving at the harvest that summons all people to rejoice in God’s goodness.

Second Reading: Romans 11:1-2a, 29-32
“God has imprisoned all in disobedience so that he may be merciful to all” –
addressing the problem of why so many Judeans have not received Paul’s message of God’s grace in Jesus with trust and allegiance, Paul affirms the certainty of God’s call and election, but sees in their “disobedience” God’s purpose to have mercy on all.

Gospel: Matthew 15:10-28 (appointed, 15:[10-20] 21-28)
“It is not what goes into the mouth that defiles, but it is what comes out of the mouth that defiles” – Matthew pairs Jesus’ challenge to the ruling authorities’ understanding of purity as ritual purity (rather than justice and mercy in fidelity to God’s command) with the account of the Canaanite woman who shows great faith in God’s mercy: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”

Image: https://commons.wikimedia.org/wiki/File%3AWe_want_white_tenants.jpg By Arthur S. Siegel [Public domain], via Wikimedia Commons

Extravagant mercy

File:Starlight sower (1) by artist HAI KNAFO 2011 inspired by Or Zaruaa.jpg

Once more from last Sunday

Matthew 13:1-9

8Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty

From Sunday’s sermon

The punch line in the story is the incredible harvest. Though seeds fall on the path and are gobbled up by birds, and seeds fall on bad soil and gain no root, and seeds fall among thorns and never bear fruit – though all kinds of seeds are wasted and lost in the act of sowing, yet the seeds that find good soil erupt in overwhelming plenty. A normal harvest was about four-fold. A good harvest maybe five. But this harvest is 30, 60 and 100 fold!

This is as if a man goes to the casino with a bucketful of nickels, and some get spent on drinks, some are given as tips and, in his drunken state, coins fall to the floor and then, behold, the alarm bells go off and he wins a million dollars!

Why is this like the kingdom?

Do you feel the awkwardness? A little bit of outrage? This is not fair. He doesn’t deserve it. It makes you want to argue with the parable. “But, but, but…”

But there are no buts. The kingdom is like this. And before we start talking about the moral qualities of the various soils, we have to deal with the extravagance of the undeserved.

+   +   +

Jesus is tossing out the gifts of God like clowns casting candy to children at a small town Fourth of July parade. They are not meted out one at a time to the deserving; they are tossed freely and recklessly to all. Abundant graces.

+   +   +

The reign of God is extravagant mercy. It will be tossed out on Samaritans and Ethiopians and Gentiles. It will be tossed out upon Roman Centurions and Synagogue elders. It will be tossed out on friend and foe alike. It will be cast like a net into the sea that hauls up a boatload of fish. Jesus will feast at the home of tax-gatherers. He will touch lepers and feed five thousand from five small bits of bread. Women of questionable reputation will burst into the house to weep at his feet.

The reign of God is extravagant mercy. The men who worked only an hour will receive a full day’s wage like all the rest. The sons who shamed their father and betrayed their family will be welcomed home. The sins of the whole world will be lifted away – the deserving and the undeserving.

+   +   +

Extravagant mercy. Reckless, wanton, unmerited mercy. Mercy scattered upon the deserving and undeserving that results in a world filled to overflowing with grace and kindness and justice and joy.

And what shall we do with such a kingdom?

+   +   +

If you would like to read the whole sermon, it is posted here entitled: The extravagance of the undeserved. An audio version should show up here on the church website.

Image: https://commons.wikimedia.org/wiki/File%3AStarlight_sower_(1)_by_artist_HAI_KNAFO_2011_inspired_by_Or_Zaruaa.jpg By Carmel avivi-green (Own work) [CC0], via Wikimedia Commons

Burdens heavy and light

File:Komárom554.JPG

The “work” of scripture

Once more from last Sunday

Last Sunday was warm – not as warm as it has been, but it was the weekend following the fourth of July, so it seemed right to begin the sermon by saying:

On a hot summer day it seems hard to say more than “God loves you; go in peace.” We should be at the beach with our toes in the sand. We should be at a lake in the mountains, or on the back porch listening to the ball game with an iced-tea in our hands. We should be holding hands in a movie where the theater is cool. Or visiting a friend with air-conditioning and children the same age running around the back yard. Hot summer days don’t seem like the days for work.

But scripture is work. It asks something of us. It bids us listen. It asks us to see. It calls for self-examination and an open heart. It summons us to generosity and compassion and the hard work of reconciliation.

Scripture is work. But scripture is also promise. It comes to heal. To comfort. To reassure. To encourage. It comes to free what is bound and restore what is broken. It comes to gather what is scattered and unite what is divided. Scripture is work, but it is also promise. It bids us bend the knee, and yet raises us in an eternal embrace.

If you would like to read the whole sermon, it is posted here. It is rooted in the Gospel text for Sunday that includes harsh words of judgment against the cities of Jesus’ day and the sweet word of invitation:

“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

Here are two other thoughts from the sermon:

People wouldn’t listen to John because he was too freakishly religious, and they won’t listen to Jesus because he’s not religious enough. At least, he’s not their kind of religion. But this is the deal. We don’t get to pick the god we want. We have to deal with the God who is.

+     +     +

There is a yoke here. There is a life of service to be lived. It is not an easy yoke in the sense that it doesn’t ask much of us; it asks very much indeed. But it is light because the work of mercy and grace lifts the heart and frees the Spirit and leads to joy and life.

Image: https://commons.wikimedia.org/wiki/File%3AKom%C3%A1rom554.JPG By Szeder László (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 4.0-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/4.0-3.0-2.5-2.0-1.0)%5D, via Wikimedia Commons

A wondrous harvest

File:PikiWiki Israel 38203 Swimming in Wheat Pool.jpg

Watching for the Morning of July 16, 2017

Year A

The Sixth Sunday after Pentecost:
Proper 10 / Lectionary 15

An unstoppable harvest. An unstoppable word. A song of praise at God’s bounty. And the wondrous declaration that “There is therefore now no condemnation for those who are in Christ Jesus.”

Grace abounds this Sunday. It abounds every Sunday. From the opening words of the confession and absolution to the final words, “Go in peace,” grace abounds every Sunday. But the texts this week are rich beyond measure. “There is no condemnation,” writes Paul. Through the prophet, God declares: “As the rain and the snow come down from heaven” without failing to work their work of giving life to the world, “so shall my word be.” Forgiveness will work its work. God “will abundantly pardon,” and you “shall go out in joy, and be led back in peace.” The psalmist sings of God’s bounty: “the meadows clothe themselves with flocks, the valleys deck themselves with grain, they shout and sing together for joy.” “Those who live at earth’s farthest bounds are awed by your signs.”

And then we hear the words of Jesus promise an incomprehensible harvest. The reign of God will come. Though so much seed seems to be wasted – the birds, the weeds, the rocky soil – kindnesses abused, charities neglected, healings taken for granted – yet the harvest will be a hundredfold. Even the thinnest soil will yield many times what could ever be imagined. Grace is pouring out on the world in abundance.

We need to be reminded of this in those times when all we seem to see are the weeds of riches choking the world and evil snatching away the good. When the news seems perennially despairing, when violence and lies abound, when kindness and mercy seem scarce, when anxiety seeps in like unwanted moisture through the basement walls, making the air musty and damp, we need to be reminded that God’s word does not fail. God’s kingdom comes. Mercy abounds. And wherever it is sown, it will reap a wondrous harvest.

The Prayer for July 16, 2017

Gracious God,
you lavish your grace and life upon a world
where it is often trampled underfoot,
yet where your Word takes root the harvest overflows.
Let your Word take root in our lives
and bear fruit abundantly in love for you and our neighbor;
through your Son, Jesus Christ our Lord.

The Texts for July 16, 2017

First Reading: Isaiah 55:6-13
“You shall go out in joy, and be led back in peace.” – Like the rain that waters the earth to bring forth its bounty, God’s promise of forgiveness and return to the land shall not fail to achieve its purpose.

Psalmody: Psalm 65:5, 8-13
“You visit the earth and water it.” – A hymn of praise to God who provides abundantly for the world.

Second Reading: Romans 8:1-11
“There is therefore now no condemnation for those who are in Christ Jesus.”
– God creates a faithful people not through the commands of the law, but through the working of his Spirit.

Gospel: Matthew 13:1-9, 18-23
“Listen! A sower went out to sow.” – Jesus provides a parable declaring that it is with the reign of God as it is with a harvest: though the seed grain is gobbled up by birds and strangled amidst weeds, the fruitful harvest comes. Only this harvest is wondrous beyond imagining!

Image: https://commons.wikimedia.org/wiki/File%3APikiWiki_Israel_38203_Swimming_in_Wheat_Pool.jpg Aran Yardeni Pikiwiki Israel [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons

Prisoners of hope

File:Name-Keftiu-at-Abydos-Ramses-Temple.jpg

Saturday

Zechariah 9:9-12

12Return to your stronghold, O prisoners of hope;
today I declare that I will restore to you double.

We can take apart the grammar and poetry of this sentence. We can discuss the cultural context from which these words derive their meaning. But I want first to simply relish them. I love the unexpectedness of the phrase “prisoners of hope.”

Jesus was a master of the unexpected. The parables, so familiar to us now, are masterful at the sudden twist, the startling comparison, the shocking example. The prophets, too, are brilliant at this: Jeremiah’s underwear. Walking around the temple court wearing a yoke. Ezekiel telling a lurid tale of sexual betrayal. The scriptures are full of the shocking. And they need to be. We are such complacent, rutted people. It is not easy to make us see ourselves differently. Not easy to make us see others differently. Not easy to make us see God differently. And how hard it is to make us behave any differently!

The scriptures need to catch us up side the head. There’s no other way to get through to us.

So how many of us are prisoners of hope? How many of us are bond-servants of a wondrous promise? How many of us are truly captives to the vision of a world made whole as if it were a conquering hero returning from the battlefield with prisoner/slaves in tow?

How many of us wake up each morning and run to serve the promise of a world where peace reigns? We go to bed in despair. We wake up in fear. Hurry to work. Hurry to school. Hurry to coffee and traffic. The alarm clock makes us groan. Dinner is a chore farmed out to whatever I can pick up on the way home. We eat on the run……or we eat alone. Something frozen. Maybe cereal from a box after too much wine. There is no family at the table, no prayer of blessing, no song of joy.

We are, most of us, I suspect, captives to the pressures of daily life rather than prisoners of hope.

And the people of Judea were captives to the daily struggle and shame of a once glorious city still littered with rubble and now under Persian rule.

So the prophet points to the horizon and promises a king – a king no one believes is coming. But he will come. Hidden in a Galilean peasant. Speaking words of grace and challenge. Touching the world with healing and freeing it from evil. Enduring the shame and degradation of the cross, but leaving behind an empty tomb and a hundred and twenty prisoners of hope. They will become millions.

And shall we break off the shackles of hope for the shackles of mammon? Will we break off the ties of mercy, compassion and kindness for the sour belief that these shall not prevail? Shall we surrender to the thump of weapons as our true hope? Is it only death and taxes that are certain, not grace and life? Shall we forfeit joy?

No. I will come to the table that promises a world gathered to speak the blessing. I will sing the song, and feast the feast. And I will willingly extend my hands to the thongs of hope.

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

A priestly people

File:Harvest (13429504924).jpg

“Ask the Lord of the harvest to send out laborers into his harvest.””

Watching for the Morning of June 18, 2017

Year A

The Second Sunday after Pentecost:
Proper 6 / Lectionary 11

The First Lesson on Sunday declares that if Israel abides by God’s teaching, they shall be a priestly people. In the Gospel reading, Jesus sends his followers out as heralds and agents of God’s reign. Though the language is different, the substance is the same: a priest mediates the connection between people and God. In the Old Testament this was about the reconciliation (forgiveness) and fellowship with God established through the sacrificial system. In the New Testament it is mediated through allegiance to Christ and participation in the Spirit/reign of God.   In both you are restored to a community bound together in praise and service of God. And in both there is a word spoken that announces the reality of reconciliation and fellowship – a priestly/prophetic word, spoken on God’s behalf, that the sacrifice has been accepted, that reconciliation is at hand, that the hearer now abides in the grace and life of God. “The grace in which we stand”, says Paul in the reading from Romans for Sunday. The debt has been forgiven. Reconciliation has occurred. Peace that has been established. This is our calling. This is our identity. We are a priestly people – or, at least, meant to be a priestly people reconnecting the world with the source and goal of life. Every cup of cold water. Every healing hand. Every kind word. Every confession heard. Every kindness lived.

It is a great honor to be a priestly people. In a world where so much is torn and divided, we have the privilege of joining the realm of heaven with the realm of earth.

Preaching Series: Abram

The narrative of the flood last Sunday set before us the mystery that though the earth is filled with violencebecause of human beings, God suffers for his world and delivers it. But the people that get off the ark are no different than those who got on. And now we will hear how humanity’s rebellion continues in the building of the tower of Babel. But then come the first notes of a new mystery that follows the line of Seth down to Abram. It is a line that seems to dead end with Sarai’s barrenness – but God speaks a strange and wonderful promise that, from the line of Abraham, God will bring blessing to the world.

The Prayer for June 18, 2017

Gracious God,
you bid us pray for laborers to be sent into your harvest,
to a world in need of your healing and life.
Help us to fulfill our calling as intercessors for your world
and bearers of your grace;
through your Son, Jesus Christ our Lord.

The Texts for June 18, 2017

First Reading: Exodus 19:2-8a
“If you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation.” – Brought out of Egypt and now before God at Mt. Sinai, the people hear and accept God’s covenant: “Everything that the Lord has spoken we will do.”

Psalmody: Psalm 100
“Worship the Lord with gladness; come into his presence with singing. Know that the Lord is God. It is he that made us, and we are his.” – A hymn of praise as the community enters into the temple courts and are summoned to acknowledge and serve God.

Second Reading: Romans 5:1-8
“God proves his love for us in that while we still were sinners Christ died for us.” –
having established that “all have sinned and fall short of the glory of God” and that God justifies all by faith – by their trust in God’s promise – Paul declares that “we have peace with God through our Lord Jesus Christ.”

Gospel: Matthew 9:35 – 10:8 [9-23]
“The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.” – The twelve are appointed for the first mission: to be heralds of the dawning reign of God in the towns and villages of Israel. “As you go, proclaim the good news, ‘The kingdom of heaven has come near.’ Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment.”

Image: https://commons.wikimedia.org/wiki/File%3AHarvest_(13429504924).jpg By U.S. Fish and Wildlife Service Headquarters (Harvest) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0) or Public domain], via Wikimedia Commons

Majesty and Mystery

File:Väimela Mäejärv 2011 09.jpg

Watching for the Morning of June 11, 2017

Year A

The Feast of The Holy Trinity

We begin with the creation story from Genesis 1 this Sunday. Then we join in Psalm 8, the paean of praise and wonderment of the God who made us “a little lower than the heavenly beings.” These images of creation are then paired with the Trinitarian commission of the risen Jesus: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you,” and the salutation by Paul: “The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.”

Set before us on Sunday is the majesty of God: wondrous, grace-filled, life-giving, life-renewing – the beginning and end, source and goal of all things. Jesus’ command to “make disciples” is not to recruit for the home team; it is to gather all people into the holy purpose of God – a beautiful, noble and good world. A world in harmony with God and one another, where we may not necessarily be naked, but there is no shame. Where God dwells with us in the morning that has no end, in the Sabbath rest of all creation, in the holy kiss of heaven and earth. Though it is not assigned for this week, the words of the prophet/poet seem appropriate:

Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky. (Psalm 85:10)

Preaching Series: Genesis 6-9: Noah

Our preaching series on Sunday will take us to the account of the flood in Genesis 6-9. On a day that stands in awe before the majesty of God and the beauty of creation we will hear of the grief of God and a world that nearly falls back into the primordial chaos. We need to linger there before the prospect of a world fallen back into chaos by the spread of violence. We need to hear the voice of God weep that the earth is filled with violencebecause of human beings, and that every inclination of the thoughts of their hearts was only evil continually.” But we also come to hear of the faithfulness of God who, in the face of our violence of body and mind and spirit, works to save his world, vowing never to destroy it: “I will never again curse the ground because of humankind, for the inclination of the human heart is evil from youth; nor will I ever again destroy every living creature as I have done.” This is the one who has come to us and, with spikes through his wrists and feet, prayed Father, forgive them.” And this is the one who sends us to wash the world in the name – the power and grace and presence – of the God who called forth the world and calls us yet to himself.

The Prayer for June 11, 2017

O God of Abraham, Isaac and Jacob,
of Moses and Miriam,
of Ruth and David,
of Mary and Joseph;
God wrapped in mystery and wonder,
who breathed life into our first parents
and your Holy Spirit into all creation;
God who loves and fathers and sends
and is loved and begotten and sent;
help us to praise you rightly,
love you fully
and walk with you faithfully;
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 June 11, 2017

First Reading: Genesis 1:1 – 2:4a
“In the beginning when God created the heavens and the earth.” – The first chapter of Genesis tells of the creation of all things by God’s word, God’s declaration that the creation is good, God’s blessing of humanity, and their commission to care for the earth.

Psalmody: Psalm 8
“What are human beings that you are mindful of them, mortals that you care for them?” – The psalm celebrates the majesty of God and marvels at the position of honor and responsibility God has given to humanity by entrusting his wondrous creation into their care.

Second Reading: 2 Corinthians 13:11-13
“The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.” –
In his final greeting at the close of his letter to the believers in Corinth, Paul uses the familiar language that ultimately leads to the development of the doctrine of the Trinity.

Gospel: Matthew 28:16-20
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” – Following Pentecost we return to the Gospel of Matthew, resuming here at the end of the Gospel because of the Trinitarian name: Father, Son and Holy Spirit. With these concluding words, the risen Jesus declares his abiding presence among his followers and sends them to make disciples of all nations.

Image: https://commons.wikimedia.org/wiki/File%3AV%C3%A4imela_M%C3%A4ej%C3%A4rv_2011_09.jpg By Vaido Otsar (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

Fall

File:Metz (57) cathédrale St Etienne 36.jpg

“Why does Jesus have to tell us to love one another if we have been made in the image of God whose very being is faithfulness and love?”

This question from last Sunday’s sermon led us into the narrative of humanity’s turn away from God and their plucking the fruit of the tree that brings the knowledge of “good and evil”, of life’s joys and sorrows.

What follows is the information in the booklet we handed out following worship explaining the images used in our sanctuary last Sunday. The sermon series is designed to help us understand what Jesus was telling his followers on the road to Emmaus about the fundamental witness of the scripture to the sacrificial, redemptive love of God.   (For more information about this series, see the explanation in the post for week 1.)

https://commons.wikimedia.org/wiki/File:Metz_(57)_cath%C3%A9drale_St_Etienne_36.jpg By Jacques CHAZARD (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

 

Genesis 3


In the middle of the garden were the tree of life
and the tree of the knowledge of good and evil.


File:Shaki khan palace interier.jpg

In the garden is the tree of life. We are mortal creatures, but we are not made for death. There is a food that grants life. The tree of life shows up in Revelation. Christ has opened the way to the tree of life. It bears fruit in every month “and the leaves of the tree are for the healing of the nations.”

But there is also a tree that will give the knowledge and experience of life’s sorrows, the knowledge of what is beautiful and what is brutal, what is kind and cruel, what is joyful and grievous. Here are the tears of life from which God would protect us. And so the command: every tree but this one.

Painting of life tree in interoer of Shaki Khan palace, Azerbaijan National Art Museum, Usta Gambar Garabagi
https://commons.wikimedia.org/wiki/File%3AShaki_khan_palace_interier.jpg By Urek Meniashvili (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

 


“Did God say, ‘You shall not eat from any tree in the garden’?”


File:Adam and snake sculpture, Iskola Promenade, 2016 Dunakeszi.jpg

Trouble comes already with the question. Humans are free to choose to trust God’s word or to trust their own judgment. Until now they live in a perfect trust: they are “naked and not ashamed,” vulnerable but not fearful, open to one another and to God not turned in on themselves, living in perfect love of God and one another.

But then comes the question: “Did God say…?” It is the kind of question that plants doubt and uncertainty. Instead of trusting God’s word they question it. It is like a remark to a woman or a man, “Are you sure your husband/wife is working when they come home so late?” The question plagues the hearer and the harmony of the relationship is torn.

Now comes the decision whether to abide in God’s word or turn aside. And suddenly they are listening to the serpent deny the consequences of turning away from God’s word. Now they are hearing the serpent insinuate that God is trying to preserve his privilege and position as the knower of these things. Now they are deciding for themselves: it looks delicious, it tastes sweet, and it’s good to be wise. And the deed is done. They reach for the fruit.

Sculpture group at 10-12 Iskola Promenade, Dunakeszi, Pest County, Hungary.
https://commons.wikimedia.org/wiki/File:Adam_and_snake_sculpture,_Iskola_Promenade,_2016_Dunakeszi.jpg By Globetrotter19 (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

When the woman saw that the tree was good for food,
and that it was a delight to the eyes,
and that the tree was to be desired to make one wise,
she took of its fruit and ate.


File:Adam and Eva by Eugeny Kolchev.jpg

Adam and Eve. Skulpture of Eugeny Kolchev. 2003, bronze. Gallery La-Sandr Art, Minsk.
https://commons.wikimedia.org/wiki/File:Adam_and_Eva_by_Eugeny_Kolchev.jpg Eugeny Kolchev [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 4.0-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/4.0-3.0-2.5-2.0-1.0)%5D, via Wikimedia Commons

She also gave some to her husband, who was with her,
and he ate.


Adam was with her. Though he will try to blame this on the woman – and God who gave him the woman – he was with her. He was a partner in this act.

And even if he were only a follower, there is shame here, too. It shows something dark and troubling about the human heart. We follow too easily down pathways we ought not tread. We go with the crowd. We surrender to hates and fears and wars. We yield to peer pressure and social convention. We are silent when we should speak. We go along.


Then the eyes of both were opened,
and they knew that they were naked.


File:Adam and Eve. Downfall.jpg

Their communion with God is broken. Their communion with one another is broken. They hide (vainly) behind fig leaves from the eyes of one another. They hide (vainly) in the bushes from the gaze of God. Alienation. Pretense. Secrets. Shame. They know sorrows.

Adam and eve. The fall of man. 2012. Oil on canvas. 60×60. Artist A.N. Mironov
https://commons.wikimedia.org/wiki/File%3AAdam_and_Eve._Downfall.jpg   By Andrey Mironov (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

The Lord God called to the man, and said to him,
“Where are you?”


File:Adam Listening to the Voice of God the Almighty. John Martin.jpg

The first question is not asked because God doesn’t know where the humans have gone. The question is asked because they need to see that they are hiding. It is a hard question, but a gracious one. Where are you? What is the truth of your life? What has come of the human race? What sorrows do we wreak? We need to see the hammer and nails in our hands.

John Marton. Oil on canvas. circa 1823-1827. Victoria and Albert Museum – London (United Kingdom – London)
https://commons.wikimedia.org/wiki/File:Adam_Listening_to_the_Voice_of_God_the_Almighty._John_Martin.jpg   John Martin [Public domain], via Wikimedia Commons

“The woman you gave me…”


The finger pointing is comical, but so true about us. But God gives the humans the right explain themselves. He listens. The God who speaks listens.

Do hear ourselves? Do we recognize the human heart, willing to deflect and excuse and blame even God for our choices and deeds? Do we hear the voice of God ask that simple question, “What have you done?” not as an accusation, but an invitation to choose to live in the truth?

But nevertheless, the action has consequences.


“I will put enmity between you and the woman,
and between your offspring and hers.”


File:Crotalus atrox diamantklapperschlange kopf.jpg

Enmity. It’s not only the relationship between God and humans, and the relationships between humans, that have been disrupted; humanity’s relationship with the natural world now involves fear. There are snakes. Where we lived in harmony with the natural world, now it is a stranger. There are things that creep in the night. There are lions that roar. Dogs that bite. The deer turn back into the forest and the turtle pulls into his shell. There is fear.

Western Diamondback Rattlesnake, Ulm, Germany, Zoological Garden.
https://commons.wikimedia.org/wiki/File:Crotalus_atrox_diamantklapperschlange_kopf.jpg By H. Krisp (Own work) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)%5D, via Wikimedia Commons

“By the sweat of your face you shall eat bread until you return to the ground,
for out of it you were taken.”


File:Schweissdissi.jpg

Sweat. What was work now becomes labor. What was good becomes mixed with struggle. Childbirth is now labor pains. The ground gives weeds with the wheat. There are worms in the apples and crows in the field. Gentle rains become storms, and an unseasonal freeze can kill the oranges. The joy of work remains, but it is mixed with sweat. The joy of childbirth remains, but it too is mixed with sweat. We turned from trusting God’s word. We chose to know sorrow.

And ultimately the ground from which we came will take us again.

Parc Tivoli, Mulhouse: statue of a perspiring worker (1905)
Cropped version of https://commons.wikimedia.org/wiki/File%3ASchweissdissi.jpg By M.Strīķis (Parc Tivoli) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

At the east of the garden of Eden he placed the cherubim,
and a sword flaming and turning
to guard the way to the tree of life.


File:The Expulsion from Paradise. Christian Rohlfs - 1933.jpg

“The serpent said to the woman, ‘You will not die.’” It was a lie, of course.

Yes, death didn’t come immediately. God didn’t strike them down. But death came. They lost the garden. And with the garden they lost the tree of life. Now the death-free life that had been provided for them is lost. They go out into the world of sorrows.

There is grace here, however. It is a kindness not to live forever in our sin. Imagine if every Hitler and abuser were eternal? Imagine if we lived forever knowing betrayal? Or infirmity? Or shame? There is a hidden grace here.

And there is a visible grace: God clothes them in animal skins. There is no killing, yet. Leaves and grass were all they would have had as they went forth from the garden. But God provides them with clothing to keep them warm, to protect them, to provide some cover to soften their shame.

There is a curse on the land and the serpent, but not on the humans. Life has been thrown off kilter, but the rivers still flow to water the earth. There is sorrow – and more sorrows to come – but God continues to care for his creatures. There is still goodness. There is still beauty. We are not cursed. Innocence is lost, but we can still choose faithfulness and love.

The Expulsion from Paradise. Christian Rohlfs – 1933
https://commons.wikimedia.org/wiki/File:The_Expulsion_from_Paradise._Christian_Rohlfs_-_1933.jpg   Christian Rohlfs [Public domain], via Wikimedia Commons
Cover Image: misericord from St. Etienne cathedral of Metz (France)
https://commons.wikimedia.org/wiki/File:Metz_(57)_cath%C3%A9drale_St_Etienne_36.jpg By Jacques CHAZARD (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons
© Text by David K. Bonde, Los Altos Lutheran Church, 2017

He goes ahead

File:PikiWiki Israel 19308 Settlements in Israel.JPG

Wednesday

This is a reposting of a reflection for Good Shepherd Sunday in 2014

John 10:1-10

4When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice.

Palestinian shepherds are different than most shepherds worldwide. Most places in the world the shepherds come behind, driving their flock. In Palestine they walk ahead and the sheep follow.

This contrast alone makes this chapter of John priceless. How much religion consists of people being driven? Driven by guilt, by rules, by demands, by self-righteousness, by the psychological needs of the leadership, by history, by desire. Most of life is driven. Driven by our need to provide, our need to succeed, our need to feel safe. Driven by our fears, our wants, our restless sense that we are missing something. Adam and Eve were driven from the Garden of Eden in their shame. The prodigal son is driven home by his desperate hunger – but the prodigal father runs to welcome his son with open arms.

Jesus leads his flock. He goes before. He goes ahead. And though that often results with us running to catch up, it means we are not going anywhere that Jesus has not already been. Every sorrow he has tasted first. Even the grave. But also the resurrection.

He is our elder brother. He goes ahead. He paves the way. He opens the door. He does not ask us to wash feet before he has washed our feet. He does not ask us to take up the cross before he has taken up his cross. He does not ask us to give what he has not given. He does not ask us to walk where he has not walked. He does not ask us to love anyone he has not loved or forgive anyone he has not forgiven.

There is all the difference in the world between the command to go and the invitation to “Come with me.”

My brother got me to do all kinds of things by doing them first. I learned to swim because my brother went first. I learned to ski because he went first. I learned to hold a pigeon, I walked the streets of Brussels, I picked up a live crab, I left home for college. And there were some things I didn’t have to do because he did them, battles he fought I didn’t have to fight.

God does not sit on a throne spouting orders; he has come as our elder brother, leading the way. There are commands in the scripture, to be sure. We know of the ten, even if we can’t name them all. Jesus himself gave a new commandment – and tightened the others. He talked about forgiving seventy-seven times. But he went first. He goes ahead. He calls our name and bids us walk with him.

Image: https://commons.wikimedia.org/wiki/File%3APikiWiki_Israel_19308_Settlements_in_Israel.JPG ארכיון עין השופט [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons