John 12:1-8
She remembers that evening. Mary remembers that evening quite clearly. Until the end of her life, Mary would remember that evening. That evening, not long before Jesus’ crucifixion when they all gathered at her home; at her and Martha’s and Lazarus’ home.
It was a celebration, really. For Jesus was on his way to Jerusalem, where some of them knew he would attain his greatest power. Jesus was popular beyond anyone expectations at this point and they all expected him to make a grand entrance into Jerusalem. Little did they know at that time how he would do that, never expecting that he would die a terrible death in the process.
But also, there was Lazarus, Mary & Martha’s dear brother. He who had recently been dead himself but now sat among them—raised from the dead by none other than Jesus himself.
Mary, Martha & Lazarus were his friends and disciples. He used their home as a place of respite; a place to rest and restore himself. And this was no different…but it was different. For there sat Lazarus and Jesus was on his way to Jerusalem.
Martha of course was the busy one; the one in the kitchen, the one serving. She prepared the meal and got everything just right.
But Mary had something special for this evening. She had a jar of pure oil of nard, a costly perfume. She used it to anoint Jesus’ feet and then to wash his feet with her hair.
Hospitality at the time of course dictated that guests’ feet be washed. Almost everyone traveled by foot in sandal or by barefoot in those days. In order to be completely relaxed for a meal, the dust from the day’s journey needed to be washed off and the feet relaxed. It was just standard practice.
But Mary’s gesture that day was beyond the standard of everyday hospitality. Mary’s gesture that day was extravagant, profligate almost. By bringing out the perfume for her teacher, her rabbi, her friend, she was saying how special he was. That she would use such an expensive perfume on Jesus’ feet said plenty about their relationship and what she thought of him.
Of course, there was a problem. Judas. The one who would betray Jesus. Maybe he was already plotting his scheme. Who knows? Already disappointed and discouraged that Jesus was not the political hero for which he had been hoping.
Who knows why Judas spoke out against Mary that day. Was it jealousy? Jealous of Mary’s special relationship with Jesus? Perhaps it was. Or perhaps it was because he thought the money should really go towards the poor. Or maybe it was, as John tells us, he just wanted to build up the common purse so he could steal more from it. Whatever the motivation, his words no doubt struck that evening like a bolt of thunder, cracking through the air and rumbling off into the distance.
Poor Mary. As Judas’ words hit the ears of everyone gathered that evening, she had to wonder if she had done wrong. Should she have sold that perfume and given the money for the poor?
She looked up, looked up into Jesus’ eyes and found there what she had always known: his love, his understanding, his appreciation. Then she knew that all was well. That Judas had misspoken. That whatever motivated Judas, Mary place with Jesus was secure.
Jesus didn’t discount the need to take care of the poor. In fact, he said the poor would always be around; needing our care and of utmost concern to anyone following him. This care about the poor has been a hallmark of his ministry. Really, care about anyone on the outside, on the margins. And this one evening is not any different. It does not discount one bit his ministry to date.
But Jesus was looking forward—forward to his journey to Jerusalem where he knew he would be facing the ultimate sacrifice by giving his earthly life. And Mary, he said, was prepared for that like no one else was.
Maybe she knew something was up too and was communicating this to Jesus. Maybe she thought this trip to Jerusalem would be the end too. And she was letting Jesus know, with this extravagant cleansing of his feet, that she knew too. That he wasn’t alone. That she would stay with him until the end, which she did. Maybe she had an inkling, an intuition, a feeling. No it was more. She wasn’t in denial like the others. She knew that Jesus was facing his death; unlike the men who were gathered there—unlike Judas—who couldn’t face that truth.
She would remember that night for the rest of her life. Mary would clearly remember that night for the rest of her life, which is perhaps why this story is carried down to us today. Maybe we have this story in our scripture because Mary so clearly remembered it and passed on the tale of the evening that she washed Jesus’ feet with expensive perfume, just before his death.
Neither should we be in denial about Jesus. We can’t avoid the fact that humanity treated him as badly as humanity can treat another human. We can’t avoid the fact that coming up is Good Friday, with all that that means. As Mary was cognizant of the fact that her precious rabbi must die, so we must too face facts and recognize that our savior is once again going to go through betrayal, denial and an ugly death.
Mary was prepared to love her teacher to the fullest while she could. We have the advantage of the resurrection to love our Christ to the fullest always. Do we?
4 March 2007
Luke 13:31-35
Jesus is in Galilee in today’s gospel lesson. He’s doing that what he does best: teaching, preaching & healing. Now we have to understand a little bit of ancient middle east geography here to really understand the lesson from Luke. Herod, whom Jesus calls a “fox” in our lesson this morning, rules as the sovereign puppet of Rome over Galilee. Galilee is to the north of Jerusalem.
Now Herod is not a nice guy. This is the same ruler who beheaded John the Baptist not too long before today’s reading took place. It’s not the same Herod who was around at Jesus’ birth and had all those children massacred in Bethlehem. This is his son; so there’s something to be said for genetics. Both Herods were terrible, ferocious rulers who stood at nothing when their power was being threatened. They held onto power like a leech; grasping at it and sucking it dry.
And people like John and Jesus were definitely a threat evidently. The problem with John and Jesus was that they both had followings made up of the masses. They were popular and had large followings of people who sought them out. They weren’t from the power class of the day; they were ordinary people who preached new ways of being. They could, perhaps, if they wanted, foment revolution and unhappiness with the current political state. And Herod knew it!
People were unhappy with the way of being under Roman rule. God had given the land to the Hebrew people to rule and use as their own. To have this foreign power take over and control their land was against the covenant that we heard about in the Genesis passage this morning, which God had made millennia earlier with Abraham. There was much unhappiness and revolt was always just around the corner.
And it was Herod’s job to keep everything peaceful. That’s how he could maintain his power. Keep Rome happy and the people quiet. And folks like Jesus and John threatened to disrupt that quietude. An eye had to be kept on them at all times. And if necessary, eliminate them; which Herod did do with John.
So these friendly Pharisees come to Jesus and warn him. “Herod has it in for you,” they tell him. But Jesus doesn’t run. He has his own message for Herod basically saying that he’s going to be doing what he’s called to do. And then he’ll be on his way to Jerusalem; out of Herod’s territory.
Why Jerusalem? Why can’t Jesus stay in Galilee? After all, it’s his home territory and where he has the most fame. Jerusalem was the ultimate place for Jews. It’s where the seat of worship was; the Temple. And Jesus, being a good Jew, knew that that is where his message had to go. And where he’d most likely find his end. He knew that his message of God’s reign on earth would be too much for the political turmoil of Jerusalem. There was too much going on in Jerusalem for Jesus’ message not to upset the apple cart, as it were.
So Jesus knew that he had to turn his face to Jerusalem, even though he knew that it spell the end of his time on earth and he would face the excruciating death that he eventually underwent.
And then we get Jesus’ words about Jerusalem. “Jerusalem, Jerusalem,” he says, “the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!”
This is probably the most feminine imagery we have of Jesus, when he compares himself to a mother hen, trying to protect her chicks by spreading out her wings over them: Jesus as protector of a resistant Jerusalem. And I don’t think it’s any accident that just moments before he speaks of Herod as a fox. Mortal enemies, chickens and foxes and we know who ends up being on top in that fight.
We clearly see two sides of Jesus in this scripture. At first, he’s tough and hard as nails against Herod. Then within a sentence or two, he’s turned into a softy, protecting Jerusalem under his wings. That’s the Jesus we know; tough when he needs to be; soft for those on the outside.
We’re called to be the same: tough and hard against the powers that be in our day and age yet reserving our soft side for those who are on the margins, caring and protecting those whom those same powers would ignore or be malevolent to.
It’s a balancing act between the two extremes; knowing when to be difficult and demanding of justice and within a short amount of time called to be gentle and compassionate. We must carry both sides and know when to use them. Jesus is our model. He shows us the way to act as a person of faith concerned about justice and righteousness in our world.
Jesus’ faith called him to be both at the same time. And we need to find the faith to do the same. Need to work towards the faith that Jesus exhibited. A faith that challenges the status quo and looks out for the dispossessed. A faith that is constantly on the look-out for those who need care and protection; those who are on the edges of society.
But don’t forget the other side: the faith that stands up and says “no more.” No more misuse of power, no more neglecting of the poor and those who have no homes, who are hungry, who have fallen through the cracks of our society.
It is a balancing act. And we must learn to walk the tightrope, knowing when to lean to one side and then the other. Our faith calls for it and, indeed, we have Jesus as our model.
Jesus is in Galilee in today’s gospel lesson. He’s doing that what he does best: teaching, preaching & healing. Now we have to understand a little bit of ancient middle east geography here to really understand the lesson from Luke. Herod, whom Jesus calls a “fox” in our lesson this morning, rules as the sovereign puppet of Rome over Galilee. Galilee is to the north of Jerusalem.
Now Herod is not a nice guy. This is the same ruler who beheaded John the Baptist not too long before today’s reading took place. It’s not the same Herod who was around at Jesus’ birth and had all those children massacred in Bethlehem. This is his son; so there’s something to be said for genetics. Both Herods were terrible, ferocious rulers who stood at nothing when their power was being threatened. They held onto power like a leech; grasping at it and sucking it dry.
And people like John and Jesus were definitely a threat evidently. The problem with John and Jesus was that they both had followings made up of the masses. They were popular and had large followings of people who sought them out. They weren’t from the power class of the day; they were ordinary people who preached new ways of being. They could, perhaps, if they wanted, foment revolution and unhappiness with the current political state. And Herod knew it!
People were unhappy with the way of being under Roman rule. God had given the land to the Hebrew people to rule and use as their own. To have this foreign power take over and control their land was against the covenant that we heard about in the Genesis passage this morning, which God had made millennia earlier with Abraham. There was much unhappiness and revolt was always just around the corner.
And it was Herod’s job to keep everything peaceful. That’s how he could maintain his power. Keep Rome happy and the people quiet. And folks like Jesus and John threatened to disrupt that quietude. An eye had to be kept on them at all times. And if necessary, eliminate them; which Herod did do with John.
So these friendly Pharisees come to Jesus and warn him. “Herod has it in for you,” they tell him. But Jesus doesn’t run. He has his own message for Herod basically saying that he’s going to be doing what he’s called to do. And then he’ll be on his way to Jerusalem; out of Herod’s territory.
Why Jerusalem? Why can’t Jesus stay in Galilee? After all, it’s his home territory and where he has the most fame. Jerusalem was the ultimate place for Jews. It’s where the seat of worship was; the Temple. And Jesus, being a good Jew, knew that that is where his message had to go. And where he’d most likely find his end. He knew that his message of God’s reign on earth would be too much for the political turmoil of Jerusalem. There was too much going on in Jerusalem for Jesus’ message not to upset the apple cart, as it were.
So Jesus knew that he had to turn his face to Jerusalem, even though he knew that it spell the end of his time on earth and he would face the excruciating death that he eventually underwent.
And then we get Jesus’ words about Jerusalem. “Jerusalem, Jerusalem,” he says, “the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!”
This is probably the most feminine imagery we have of Jesus, when he compares himself to a mother hen, trying to protect her chicks by spreading out her wings over them: Jesus as protector of a resistant Jerusalem. And I don’t think it’s any accident that just moments before he speaks of Herod as a fox. Mortal enemies, chickens and foxes and we know who ends up being on top in that fight.
We clearly see two sides of Jesus in this scripture. At first, he’s tough and hard as nails against Herod. Then within a sentence or two, he’s turned into a softy, protecting Jerusalem under his wings. That’s the Jesus we know; tough when he needs to be; soft for those on the outside.
We’re called to be the same: tough and hard against the powers that be in our day and age yet reserving our soft side for those who are on the margins, caring and protecting those whom those same powers would ignore or be malevolent to.
It’s a balancing act between the two extremes; knowing when to be difficult and demanding of justice and within a short amount of time called to be gentle and compassionate. We must carry both sides and know when to use them. Jesus is our model. He shows us the way to act as a person of faith concerned about justice and righteousness in our world.
Jesus’ faith called him to be both at the same time. And we need to find the faith to do the same. Need to work towards the faith that Jesus exhibited. A faith that challenges the status quo and looks out for the dispossessed. A faith that is constantly on the look-out for those who need care and protection; those who are on the edges of society.
But don’t forget the other side: the faith that stands up and says “no more.” No more misuse of power, no more neglecting of the poor and those who have no homes, who are hungry, who have fallen through the cracks of our society.
It is a balancing act. And we must learn to walk the tightrope, knowing when to lean to one side and then the other. Our faith calls for it and, indeed, we have Jesus as our model.
25 February 2007
Luke 4:1-13
Temptation. “I can resist everything except temptation,” Oscar Wilde is reported to have said. And so we begin our Lent, once again, with thoughts of temptation; with Jesus being tempted by Satan in the wilderness.
As I searched for images to put on the front of this week’s bulletin, I came across one entitled “Jesus in the Wilderness.” It showed a flowing stream in the middle of a forest with birds flying about and small animals cavorting with Jesus sitting on a rock beside the stream. Though yes, that is the idea of wilderness for some, it’s not what I envision when I hear that Jesus was in the wilderness for 40 days and nights.
I envision an inhospitable place: rocks and sand and grit and little else. No flowing streams, no birdies or small animals, no lush greenery. It’s an austere place where temptations are held in a harsh light. Jesus’ temptations came at a time of deprivation. Jesus was in the midst of the wilderness for a long time: 40 days. But Jesus entered the wilderness as we are told, “filled with the Holy Spirit.” He was armed against the wilderness and against encountering Satan.
Let’s look at this for a bit. Jesus had just been baptized by John in the Jordan River. The last thing Jesus hears, after the Holy Spirit descends on him, is a voice from heaven, saying “You are my Son, the Beloved; with you I am well pleased.” Jesus is well-armed for the wilderness. We are told that that same Spirit led Jesus into the wilderness.
There, we are told, he is tempted by the devil for all those 40 days. We hear of three specific temptations that Jesus encountered. In each case Jesus quotes his scripture in order to rebuff: “One does not live by bread alone,” he says. “Worship the Lord your God and serve only him,” he replies to the 2nd temptation & finally “do not put the Lord your God to the test.” Jesus reaches back into his holy scripture, since all three rebuffs come from the book of Deuteronomy. And Jesus relies on God to repel these advances.
Jesus is at his weakest point here. He is hungry and has been in the wilderness for 40 days. And the devil knows exactly with what to tempt him. Turn stone into bread? Most of us would do so at that point if we were able.
But Jesus is also at his strongest: he’s just come through the baptism experience and is accompanied by the Spirit. Again, the devil knows just what to tempt him with: heady with the Spirit, he is shown power and popularity.
It’s because of his weakness and his strength that Jesus is most vulnerable to the temptations that he faces. But it is relying on scripture and God that he is able to withstand the temptations and remain pure.
What temptations face us: both individually and as a church? With what does evil creep up, tap us on the shoulder and show us something shiny and new and try to lead us down a new, not so faithful, path?
We are attracted by the things our society dangles in front of us as rewards or inducements. We are naturally drawn to many things that our culture says we must have because of the very fact that we have been a part of this culture. But are they rewards or temptations? If we grasp at them are we merely giving into these temptations?
Temptations can face you in the midst of your weakness or out of your strength. Think for a moment of your weak points; things you aren’t so good about. It‘s easy to see how temptations might come when you are at your weakest point. “Here, let me strengthen you,” you suddenly hear. Instead of living through your weakness, you seek to live around it, tempted to go an easy route.
But how do temptations attack us at our strengths? Well think of your strong points. Perhaps you need a little more time to think of something. Most people would. At least to make a list of things at which they’re strong. Because most of us have been brought up to put forth modesty. Religious puritanism, of which our culture is so good, forces us to not think too highly of ourselves. And it’s just in that moment of false modesty that we are open to temptation.
And it’s the same for our church as it is for us individually. Our church is tempted just the same that each of us who belong to it are. What are our weakest points? Our size? Our introvertedness? What are our strengths? Our attention to the community outside? Our sense of mission? Our sense of community? How can we be tempted out of these weaknesses and strengths?
How do avoid these temptations, especially now that we have a visioning committee in place and we look to the future? What temptations must we avoid as we seek God’s will for us? How do we know if we’re hearing the voice of God or hearing the voice of our culture?
These are not easy questions and I won’t pretend to have the answer for them. But we can follow Jesus’ example. We can remember to return to scripture continually as we answer these questions. And we can seek to keep God a part of our deliberations.
Indeed, we are called to the wilderness, especially during this time of Lent. Lent is traditionally a time of introspection; a time to look at ourselves and see how we might be tempted to move away from our call; how we might be tempted to be popular rather than godly; how we might be tempted to be important rather than faithful. Keep faith that you will know temptation and can, with God’s help, resist it.
Temptation. “I can resist everything except temptation,” Oscar Wilde is reported to have said. And so we begin our Lent, once again, with thoughts of temptation; with Jesus being tempted by Satan in the wilderness.
As I searched for images to put on the front of this week’s bulletin, I came across one entitled “Jesus in the Wilderness.” It showed a flowing stream in the middle of a forest with birds flying about and small animals cavorting with Jesus sitting on a rock beside the stream. Though yes, that is the idea of wilderness for some, it’s not what I envision when I hear that Jesus was in the wilderness for 40 days and nights.
I envision an inhospitable place: rocks and sand and grit and little else. No flowing streams, no birdies or small animals, no lush greenery. It’s an austere place where temptations are held in a harsh light. Jesus’ temptations came at a time of deprivation. Jesus was in the midst of the wilderness for a long time: 40 days. But Jesus entered the wilderness as we are told, “filled with the Holy Spirit.” He was armed against the wilderness and against encountering Satan.
Let’s look at this for a bit. Jesus had just been baptized by John in the Jordan River. The last thing Jesus hears, after the Holy Spirit descends on him, is a voice from heaven, saying “You are my Son, the Beloved; with you I am well pleased.” Jesus is well-armed for the wilderness. We are told that that same Spirit led Jesus into the wilderness.
There, we are told, he is tempted by the devil for all those 40 days. We hear of three specific temptations that Jesus encountered. In each case Jesus quotes his scripture in order to rebuff: “One does not live by bread alone,” he says. “Worship the Lord your God and serve only him,” he replies to the 2nd temptation & finally “do not put the Lord your God to the test.” Jesus reaches back into his holy scripture, since all three rebuffs come from the book of Deuteronomy. And Jesus relies on God to repel these advances.
Jesus is at his weakest point here. He is hungry and has been in the wilderness for 40 days. And the devil knows exactly with what to tempt him. Turn stone into bread? Most of us would do so at that point if we were able.
But Jesus is also at his strongest: he’s just come through the baptism experience and is accompanied by the Spirit. Again, the devil knows just what to tempt him with: heady with the Spirit, he is shown power and popularity.
It’s because of his weakness and his strength that Jesus is most vulnerable to the temptations that he faces. But it is relying on scripture and God that he is able to withstand the temptations and remain pure.
What temptations face us: both individually and as a church? With what does evil creep up, tap us on the shoulder and show us something shiny and new and try to lead us down a new, not so faithful, path?
We are attracted by the things our society dangles in front of us as rewards or inducements. We are naturally drawn to many things that our culture says we must have because of the very fact that we have been a part of this culture. But are they rewards or temptations? If we grasp at them are we merely giving into these temptations?
Temptations can face you in the midst of your weakness or out of your strength. Think for a moment of your weak points; things you aren’t so good about. It‘s easy to see how temptations might come when you are at your weakest point. “Here, let me strengthen you,” you suddenly hear. Instead of living through your weakness, you seek to live around it, tempted to go an easy route.
But how do temptations attack us at our strengths? Well think of your strong points. Perhaps you need a little more time to think of something. Most people would. At least to make a list of things at which they’re strong. Because most of us have been brought up to put forth modesty. Religious puritanism, of which our culture is so good, forces us to not think too highly of ourselves. And it’s just in that moment of false modesty that we are open to temptation.
And it’s the same for our church as it is for us individually. Our church is tempted just the same that each of us who belong to it are. What are our weakest points? Our size? Our introvertedness? What are our strengths? Our attention to the community outside? Our sense of mission? Our sense of community? How can we be tempted out of these weaknesses and strengths?
How do avoid these temptations, especially now that we have a visioning committee in place and we look to the future? What temptations must we avoid as we seek God’s will for us? How do we know if we’re hearing the voice of God or hearing the voice of our culture?
These are not easy questions and I won’t pretend to have the answer for them. But we can follow Jesus’ example. We can remember to return to scripture continually as we answer these questions. And we can seek to keep God a part of our deliberations.
Indeed, we are called to the wilderness, especially during this time of Lent. Lent is traditionally a time of introspection; a time to look at ourselves and see how we might be tempted to move away from our call; how we might be tempted to be popular rather than godly; how we might be tempted to be important rather than faithful. Keep faith that you will know temptation and can, with God’s help, resist it.
18 February 2007
Luke 9:28-43a
John Newton wrote the hymn we are about to sing in a few minutes, a hymn with which you are assuredly familiar. Amazing Grace is a hymn that speaks of metanoia, or change, like none other.
This Sunday has been declared Amazing Grace Sunday and throughout the US and Canada thousands of churches are singing this hymn and celebrating the anniversary of something special. 200 years ago this year, the British Parliament ended the slave trade, putting an end to the horrific trading in human lives. Though unfortunately, slavery still exists in our world with thousands of people still working in conditions today that can only be described as actual slavery.
But it’s also, as it says on your bulletin, Transfiguration Sunday; the day when Jesus and some of his disciples climbed a mountain and Jesus’ figure changed.
So how do we put these two special events together—one an age old tradition of the story of Jesus on the mountaintop and one a new movement to bring about the change in our world that would end slavery.
But let’s talk about John Newton a bit. Newton was a sailor as a young man. He became involved in the slave trade eventually captaining a slave vessel. In 1748, he had a change and converted to Christianity, giving up on the slave trade and eventually studying for and applying to the Anglican Church for ordination. Amazing Grace is thus an autobiographical hymn describing Newton’s own change: “I once was lost, but now am found, was blind but now I see.” Newton realized his complicity by being involved in the slave trade and repented of his part in it.
So it’s appropriate that as we think of the modern-day slave trade, we reflect on John Newton and his friend William Wilberforce, the British Member of Parliament who fought to push through the legislation which ended slavery throughout the entire British Empire in 1807. Unfortunately it was too late for the United States where slavery was an integral part of the economy and would not end until the Civil War and the Emancipation Proclamation, almost 60 years later.
Wilberforce fought against the mores of the day to pass his legislation. It was certainly an uphill battle but through years of campaigning, with friends such as John Newton by his side, eventually won the freedom of all indentured human beings in the British Empire.
It takes a change such as happened to Newton in the course of his life, to come around to fight for societal movement. And unfortunately, even 200 years later, there is a need still for the fight to end slavery.
Change within us is a hallmark of the Christian experience. We can’t all be like Jesus though who climbs a mountain and whose very image is transfigured. Most of us come to a realization, like Newton, that we must change our lives and turn away from old habits and ways of doing things.
Now, I must admit that most of us won’t have a dramatic change such as Newton’s: from sea captain to clergyperson. But our changes may be quieter, more simple but just as forceful.
It could be even as simple as following your Christian faith to lead you to contact your representatives more often about events of our day and age that they have the power to have an effect on. We all can’t be William Wilberforces, residing in a seat of power. But the power of our change is easily translatable to power in our world when we become active on behalf of those who have no voice.
Change is an important part of our faith. Changing from ways that are no longer useful to us; changing to new ways of being, new methods of living out the faith.
The change for us has to come from within; welling up from our souls to effect a change on our behavior and being. Transformation must be first and foremost an internal event, be it for us individually or as a congregation.
But transformation is always needed. We are always in a place in which we can turn from old ways to new methods. It may be from complacency to action, or from an inactive prayer life to one of contemplation and vigorous prayer. Transformation takes deep personal reflection and a willingness to look closely at oneself. Change involves the type of contemplation that delves deeply into one’s soul and seeks out those ways of being that are outmoded. It is not simply navel gazing, looking at oneself just for the sake of looking. It is a seeking; a chance to look at one’s own being and effect that change that will change the world.
We can begin by thinking about world slavery and acting to bring an end to it; by realizing that the slavery of thousands of people in this day and age is not acceptable and becoming the John Newtons and William Wilberforces of our day and age.
On the back table I have put some petitions out that you can sign to end modern-day slavery. Only through the transformation of millions of people to realize these horrific conditions continue into our day and age can global change be affected.
As you think about your own change and ways that you might turn around and bring about transformation in your church, your community, your world, let us stop for a moment and sing John Newton’s hymn that speaks of personal change and God’s grace in making it happen.
John Newton wrote the hymn we are about to sing in a few minutes, a hymn with which you are assuredly familiar. Amazing Grace is a hymn that speaks of metanoia, or change, like none other.
This Sunday has been declared Amazing Grace Sunday and throughout the US and Canada thousands of churches are singing this hymn and celebrating the anniversary of something special. 200 years ago this year, the British Parliament ended the slave trade, putting an end to the horrific trading in human lives. Though unfortunately, slavery still exists in our world with thousands of people still working in conditions today that can only be described as actual slavery.
But it’s also, as it says on your bulletin, Transfiguration Sunday; the day when Jesus and some of his disciples climbed a mountain and Jesus’ figure changed.
So how do we put these two special events together—one an age old tradition of the story of Jesus on the mountaintop and one a new movement to bring about the change in our world that would end slavery.
But let’s talk about John Newton a bit. Newton was a sailor as a young man. He became involved in the slave trade eventually captaining a slave vessel. In 1748, he had a change and converted to Christianity, giving up on the slave trade and eventually studying for and applying to the Anglican Church for ordination. Amazing Grace is thus an autobiographical hymn describing Newton’s own change: “I once was lost, but now am found, was blind but now I see.” Newton realized his complicity by being involved in the slave trade and repented of his part in it.
So it’s appropriate that as we think of the modern-day slave trade, we reflect on John Newton and his friend William Wilberforce, the British Member of Parliament who fought to push through the legislation which ended slavery throughout the entire British Empire in 1807. Unfortunately it was too late for the United States where slavery was an integral part of the economy and would not end until the Civil War and the Emancipation Proclamation, almost 60 years later.
Wilberforce fought against the mores of the day to pass his legislation. It was certainly an uphill battle but through years of campaigning, with friends such as John Newton by his side, eventually won the freedom of all indentured human beings in the British Empire.
It takes a change such as happened to Newton in the course of his life, to come around to fight for societal movement. And unfortunately, even 200 years later, there is a need still for the fight to end slavery.
Change within us is a hallmark of the Christian experience. We can’t all be like Jesus though who climbs a mountain and whose very image is transfigured. Most of us come to a realization, like Newton, that we must change our lives and turn away from old habits and ways of doing things.
Now, I must admit that most of us won’t have a dramatic change such as Newton’s: from sea captain to clergyperson. But our changes may be quieter, more simple but just as forceful.
It could be even as simple as following your Christian faith to lead you to contact your representatives more often about events of our day and age that they have the power to have an effect on. We all can’t be William Wilberforces, residing in a seat of power. But the power of our change is easily translatable to power in our world when we become active on behalf of those who have no voice.
Change is an important part of our faith. Changing from ways that are no longer useful to us; changing to new ways of being, new methods of living out the faith.
The change for us has to come from within; welling up from our souls to effect a change on our behavior and being. Transformation must be first and foremost an internal event, be it for us individually or as a congregation.
But transformation is always needed. We are always in a place in which we can turn from old ways to new methods. It may be from complacency to action, or from an inactive prayer life to one of contemplation and vigorous prayer. Transformation takes deep personal reflection and a willingness to look closely at oneself. Change involves the type of contemplation that delves deeply into one’s soul and seeks out those ways of being that are outmoded. It is not simply navel gazing, looking at oneself just for the sake of looking. It is a seeking; a chance to look at one’s own being and effect that change that will change the world.
We can begin by thinking about world slavery and acting to bring an end to it; by realizing that the slavery of thousands of people in this day and age is not acceptable and becoming the John Newtons and William Wilberforces of our day and age.
On the back table I have put some petitions out that you can sign to end modern-day slavery. Only through the transformation of millions of people to realize these horrific conditions continue into our day and age can global change be affected.
As you think about your own change and ways that you might turn around and bring about transformation in your church, your community, your world, let us stop for a moment and sing John Newton’s hymn that speaks of personal change and God’s grace in making it happen.
11 February 2007
070211ser
Luke 6:17-26
There’s a problem with today’s scripture from Luke. The Beatitudes, as we call them, are familiar enough. We’ve heard them before. But that’s not the problem. The problem is that we’d rather hear them from Matthew. We don’t necessarily like Luke’s version.
Luke tells us:
The poor are blessed;
The hungry are blessed;
The weeping and sorrowful are blessed;
The persecuted are blessed.
However
The rich are cursed;
The well-fed are cursed;
The laughing are cursed;
The popular are cursed.
My goodness. It is unsettling. We do prefer Matthew’s version in which the beatitudes are spiritualized. It’s the “poor in sprit” who are blessed; those who “hunger & thirst for righteousness” who are blessed. And Matthew leaves off the curses completely.
As much as Matthew’s version of this sermon is spiritualized, Luke’s version is earthy and unsettling. Luke leaves us wondering exactly where we stand. Matthew allows some wiggle room for us to be included. And we like that better.
It’s important to note that Luke’s beatitudes occur immediately after healings. Jesus does the word as well as speaks it. It’s active as well as audible; bringing more power to the sermon.
Jesus recognizes that he’s come to a broken world; a world of tears and actual hunger and aching poverty. A world that hasn’t changed much in the past 2,000 years, I might add. Jesus knows that he cannot possible heal the whole world but brings comfort to those who are hungry, who are sorrowing, who are poor, who are persecuted.
And he gets a dig in at those who are on the opposite side of the coin: the wealthy, the well-fed, the happy, the popular. Woe to them, Jesus says. And I don’t know about you, but I identify more with the 2nd set of people than with the 1st set. And I’m not sure where that leaves me.
The entirety of Luke’s gospel is all about economic justice as we would call it today. The lowest of the low are exalted in Luke’s gospel. Mary, a simple hand-maiden as she describes herself, is chosen as the one who will bear the messiah. The angels at Jesus’ birth, appear to shepherds, the poorest of the society at the time. And that’s just the beginning of Luke’s gospel. Throughout Luke’s gospel, Jesus expresses his concern for the poor. And these beatitudes are no different; this concern for the poor comes through loud and clear.
According to biblical scholar Rev. John Shearman, “The recent work of the Jesus Scholars group, *The Complete Gospels,* (edited by Robert J. Miller, Polebridge Press, 1992), gives a different slant to both the Beatitudes and the Woes. The word "Blessed" (Greek =*makarios*) becomes ‘Congratulations, "because it "better expresses the performative language of the Beatitudes, which grant the recipient recognition of good fortune.’ Similarly, ‘Woe to you...’ becomes ‘Damn you...’, giving a more forceful if colloquial meaning to what is essentially a total condemnation of those who seek riches, pleasures and public prestige for their own sake. This change brings the sense of prophetic judgment more effectively to our modern ear.”
As a church we are happy and full and doing okay. And clearly as a society, we would ignore these verses of Luke’s as we raise up the rich and exclude the poor. We don’t like this “damn you” approach of Luke’s nor do we like being excluded from the blessings. We’re filled with those who adulate shows such as “Who Wants to be a Millionaire.” Lotteries, which Allen’s sister describes as a tax on those who are bad at math, are all the rage as many in our culture attempt to become rich fast.
Woe on us when we treasure wealth more than Jesus’ words; when we adulate popularity and happiness over doing the right thing. These beatitudes of Jesus begin the sermon on the plain in Luke’s gospel; a sermon in which Jesus lays out the ethics for living as a follower of Christ. This is just the beginning.
We, as Jesus did, are to identify with the poor and the sorrowing. That’s to whom we’re sent and are to minister to. That’s who we are to be among as Jesus’ followers.
We may not like hearing these words. But hear them we must. God’s preference, throughout the Bible, as I have said before, is with the poor. Jesus makes that clear in today’s reading.
We have choices to make; choices about what we will do with our wealth, with our food, with our popularity. These choices, these decisions are made on a daily, sometimes hourly, basis. We make them without thinking about them.
Jesus calls us to think about them; to avoid the curses and join in on the blessings. Make your choices wisely.
Luke 6:17-26
There’s a problem with today’s scripture from Luke. The Beatitudes, as we call them, are familiar enough. We’ve heard them before. But that’s not the problem. The problem is that we’d rather hear them from Matthew. We don’t necessarily like Luke’s version.
Luke tells us:
The poor are blessed;
The hungry are blessed;
The weeping and sorrowful are blessed;
The persecuted are blessed.
However
The rich are cursed;
The well-fed are cursed;
The laughing are cursed;
The popular are cursed.
My goodness. It is unsettling. We do prefer Matthew’s version in which the beatitudes are spiritualized. It’s the “poor in sprit” who are blessed; those who “hunger & thirst for righteousness” who are blessed. And Matthew leaves off the curses completely.
As much as Matthew’s version of this sermon is spiritualized, Luke’s version is earthy and unsettling. Luke leaves us wondering exactly where we stand. Matthew allows some wiggle room for us to be included. And we like that better.
It’s important to note that Luke’s beatitudes occur immediately after healings. Jesus does the word as well as speaks it. It’s active as well as audible; bringing more power to the sermon.
Jesus recognizes that he’s come to a broken world; a world of tears and actual hunger and aching poverty. A world that hasn’t changed much in the past 2,000 years, I might add. Jesus knows that he cannot possible heal the whole world but brings comfort to those who are hungry, who are sorrowing, who are poor, who are persecuted.
And he gets a dig in at those who are on the opposite side of the coin: the wealthy, the well-fed, the happy, the popular. Woe to them, Jesus says. And I don’t know about you, but I identify more with the 2nd set of people than with the 1st set. And I’m not sure where that leaves me.
The entirety of Luke’s gospel is all about economic justice as we would call it today. The lowest of the low are exalted in Luke’s gospel. Mary, a simple hand-maiden as she describes herself, is chosen as the one who will bear the messiah. The angels at Jesus’ birth, appear to shepherds, the poorest of the society at the time. And that’s just the beginning of Luke’s gospel. Throughout Luke’s gospel, Jesus expresses his concern for the poor. And these beatitudes are no different; this concern for the poor comes through loud and clear.
According to biblical scholar Rev. John Shearman, “The recent work of the Jesus Scholars group, *The Complete Gospels,* (edited by Robert J. Miller, Polebridge Press, 1992), gives a different slant to both the Beatitudes and the Woes. The word "Blessed" (Greek =*makarios*) becomes ‘Congratulations, "because it "better expresses the performative language of the Beatitudes, which grant the recipient recognition of good fortune.’ Similarly, ‘Woe to you...’ becomes ‘Damn you...’, giving a more forceful if colloquial meaning to what is essentially a total condemnation of those who seek riches, pleasures and public prestige for their own sake. This change brings the sense of prophetic judgment more effectively to our modern ear.”
As a church we are happy and full and doing okay. And clearly as a society, we would ignore these verses of Luke’s as we raise up the rich and exclude the poor. We don’t like this “damn you” approach of Luke’s nor do we like being excluded from the blessings. We’re filled with those who adulate shows such as “Who Wants to be a Millionaire.” Lotteries, which Allen’s sister describes as a tax on those who are bad at math, are all the rage as many in our culture attempt to become rich fast.
Woe on us when we treasure wealth more than Jesus’ words; when we adulate popularity and happiness over doing the right thing. These beatitudes of Jesus begin the sermon on the plain in Luke’s gospel; a sermon in which Jesus lays out the ethics for living as a follower of Christ. This is just the beginning.
We, as Jesus did, are to identify with the poor and the sorrowing. That’s to whom we’re sent and are to minister to. That’s who we are to be among as Jesus’ followers.
We may not like hearing these words. But hear them we must. God’s preference, throughout the Bible, as I have said before, is with the poor. Jesus makes that clear in today’s reading.
We have choices to make; choices about what we will do with our wealth, with our food, with our popularity. These choices, these decisions are made on a daily, sometimes hourly, basis. We make them without thinking about them.
Jesus calls us to think about them; to avoid the curses and join in on the blessings. Make your choices wisely.
28 January 2007
1 Corinthians 13:1-13
Are you always patient? Always kind? Are you never envious or boastful or arrogant or rude? Do you not insist on your own way? Are you never irritable or resentful?
It’s a tall order to love, according to Paul, who authored the words about love that we heard this morning. But I think that Paul hits the nail on the head this time. No one ever said that being Christian wouldn’t involve tall orders.
The trouble with this scripture is that it’s too familiar. We’ve already assigned it to the Hallmark division of our minds and have it tucked away for Valentine’s Day and weddings. But we’d miss its power if we were to do that. Though, yes, it does apply to those august occasions when romantic love is at the forefront, this passage also applies to every moment of our faith-filled life.
And it applied most assuredly to life in the church at Corinth to whom Paul was addressing this letter. For this church was in need of some love in its midst. Though Paul and God loved this group at Corinth, they apparently couldn’t find it in themselves to love each other.
If you remember from last week’s reading in Corinthians 12, Paul compares the church to the body. The body of Christ is just like a human body. We can’t have a body that’s just an eye, because we wouldn’t be able to hear. The head can’t do without the feet. The body of Christ is made up of many parts, as well it should be. Paul reminds the church in Corinth and us that there is a need for all the parts of Christ’s body: teachers, preachers, those who speak in tongues, those who interpret those tongues, etc.
There was clearly a lot going on in that church at Corinth at the time. We can infer from Paul’s writings that there were factions within the church, all arguing about who had supremacy. Some were followers of Apollos, a church leader of the time. Some put themselves in Paul’s corner. Others were claiming allegiance to another leader while some felt that they were followers of Christ. And each group tried to gain preeminence over the other.
There were deep divisions in Corinth. And Paul knew it. He addresses this letter to them in an attempt to heal some of those divisions. First he says that no group has supremacy and all have gifts that are needed in Christ’s body. Then he goes on to explain how they might get along: with love.
That’s the context in which we should read this chapter: as the antidote to divisions and arguments within the church. Love holds Christ’s body together. Love is the glue that keeps the church as one, in spite of differences, in spite of arguments, in spite of divergent thoughts and ways.
The folks in Corinth really needed this message. They were split into several factions and all of them were arguing for the top spot. They needed this message of love.
What’s that got to do with a congregation in San Carlos almost 2,000 years later? We don’t have followers of different leaders. We don’t argue about the gifts of the members of our church. We are relatively conflict free, aren’t we? So why do we need to hear this message on this January day in 2007?
Well, let me ask you again: are you always patient and kind? Do you never boast? Are you never rude? Do you bear all things, believe all things, hope all things and endure all things?
Perhaps we do need to hear this. Perhaps we may act this way in our congregation but need to remember to act it out in the world. We can do love with our friends and family but do we find love in our relationship with strangers? Can you truly say you love a street person or the person who just cut you off on the freeway?
This love thing is difficult, no matter what the upcoming Valentine’s Day cards say. It takes work to love one another: even those we are supposed to automatically love. It takes patience and kindness and all those other attributes that Paul listed. It takes overlooking dissimilarities and accepting the differing gifts that are needed to make up our world.
Love is talked about, discussed and sung about. John and Paul, not the apostles but the Beatles, remind us that “love is all you need.” And Hal David and Burt Bacharach proclaim that “What the World Needs Now is Love.” Of course, there are myriads of other songs I could quote. And that’s part of the problem. While the sentiments I’ve just quoted are true, many reduce love to just the romantic feeling of being attracted to one other person.
What Paul is getting at is different. It’s the love that transcends barriers and overcomes the arguments that we humans get into. It’s loving the person who is least loveable.
This is all a mirror of God’s love; the love that God has for each one of us. The God who loves unconditionally; who loves us through and in spite of our foibles and failings. Can we love each other as God loves us?
Well, the very next words that Paul writes, in chapter 14 of 1st Corinthians, are “Aim for love.” Paul recognizes that we are human and we may not reach the perfect love of God in our attempts at loving each other. We may try to be unconditional in our love but we usually attach conditions to our love. Conditions which limit our love…and our lovability. For that’s the thing about love; the more we do it, the more lovable we become. And we all want to be lovable, right?
Be patient and kind. Don’t be envious or boastful; arrogant or rude. Don’t insist on your own way nor be irritable or resentful. Don’t rejoice in wrongdoing but rejoice in the truth. Bear all things, believe all things, hope all things, endure all things. In short, love.
Are you always patient? Always kind? Are you never envious or boastful or arrogant or rude? Do you not insist on your own way? Are you never irritable or resentful?
It’s a tall order to love, according to Paul, who authored the words about love that we heard this morning. But I think that Paul hits the nail on the head this time. No one ever said that being Christian wouldn’t involve tall orders.
The trouble with this scripture is that it’s too familiar. We’ve already assigned it to the Hallmark division of our minds and have it tucked away for Valentine’s Day and weddings. But we’d miss its power if we were to do that. Though, yes, it does apply to those august occasions when romantic love is at the forefront, this passage also applies to every moment of our faith-filled life.
And it applied most assuredly to life in the church at Corinth to whom Paul was addressing this letter. For this church was in need of some love in its midst. Though Paul and God loved this group at Corinth, they apparently couldn’t find it in themselves to love each other.
If you remember from last week’s reading in Corinthians 12, Paul compares the church to the body. The body of Christ is just like a human body. We can’t have a body that’s just an eye, because we wouldn’t be able to hear. The head can’t do without the feet. The body of Christ is made up of many parts, as well it should be. Paul reminds the church in Corinth and us that there is a need for all the parts of Christ’s body: teachers, preachers, those who speak in tongues, those who interpret those tongues, etc.
There was clearly a lot going on in that church at Corinth at the time. We can infer from Paul’s writings that there were factions within the church, all arguing about who had supremacy. Some were followers of Apollos, a church leader of the time. Some put themselves in Paul’s corner. Others were claiming allegiance to another leader while some felt that they were followers of Christ. And each group tried to gain preeminence over the other.
There were deep divisions in Corinth. And Paul knew it. He addresses this letter to them in an attempt to heal some of those divisions. First he says that no group has supremacy and all have gifts that are needed in Christ’s body. Then he goes on to explain how they might get along: with love.
That’s the context in which we should read this chapter: as the antidote to divisions and arguments within the church. Love holds Christ’s body together. Love is the glue that keeps the church as one, in spite of differences, in spite of arguments, in spite of divergent thoughts and ways.
The folks in Corinth really needed this message. They were split into several factions and all of them were arguing for the top spot. They needed this message of love.
What’s that got to do with a congregation in San Carlos almost 2,000 years later? We don’t have followers of different leaders. We don’t argue about the gifts of the members of our church. We are relatively conflict free, aren’t we? So why do we need to hear this message on this January day in 2007?
Well, let me ask you again: are you always patient and kind? Do you never boast? Are you never rude? Do you bear all things, believe all things, hope all things and endure all things?
Perhaps we do need to hear this. Perhaps we may act this way in our congregation but need to remember to act it out in the world. We can do love with our friends and family but do we find love in our relationship with strangers? Can you truly say you love a street person or the person who just cut you off on the freeway?
This love thing is difficult, no matter what the upcoming Valentine’s Day cards say. It takes work to love one another: even those we are supposed to automatically love. It takes patience and kindness and all those other attributes that Paul listed. It takes overlooking dissimilarities and accepting the differing gifts that are needed to make up our world.
Love is talked about, discussed and sung about. John and Paul, not the apostles but the Beatles, remind us that “love is all you need.” And Hal David and Burt Bacharach proclaim that “What the World Needs Now is Love.” Of course, there are myriads of other songs I could quote. And that’s part of the problem. While the sentiments I’ve just quoted are true, many reduce love to just the romantic feeling of being attracted to one other person.
What Paul is getting at is different. It’s the love that transcends barriers and overcomes the arguments that we humans get into. It’s loving the person who is least loveable.
This is all a mirror of God’s love; the love that God has for each one of us. The God who loves unconditionally; who loves us through and in spite of our foibles and failings. Can we love each other as God loves us?
Well, the very next words that Paul writes, in chapter 14 of 1st Corinthians, are “Aim for love.” Paul recognizes that we are human and we may not reach the perfect love of God in our attempts at loving each other. We may try to be unconditional in our love but we usually attach conditions to our love. Conditions which limit our love…and our lovability. For that’s the thing about love; the more we do it, the more lovable we become. And we all want to be lovable, right?
Be patient and kind. Don’t be envious or boastful; arrogant or rude. Don’t insist on your own way nor be irritable or resentful. Don’t rejoice in wrongdoing but rejoice in the truth. Bear all things, believe all things, hope all things, endure all things. In short, love.
21 January 2007
Luke 4:14-21
What does it mean to be filled with the Holy Spirit? What does it look like when one has the power of the Spirit within them? Does it mean speaking in tongues and/or ecstatic movement by the one filled with the Spirit? Is there a noticeable physical change to one who has the power of the Spirit?
Today we heard about Jesus preaching in his own synagogue. He’s come home after his baptism and the temptations in the desert. According to Luke’s gospel, he hasn’t started his ministry yet; this is the beginning of it right here, when he gets up to preach in that Nazareth synagogue.
The synagogue was the local meeting place, church and school. Jesus would have spent many hours in this synagogue as a young man and while growing up. It was a gathering place for community meeting, likely only for the men of the community. But these people would have known Jesus and next week we find out that, indeed, they do know him, all too well.
But right now we’re focused on Jesus preaching in the synagogue. And, according to Bruce Prewer’s website, there were certain things done at the synagogue. The leader of the synagogue or president was called the hazzan. He was the person in charge of the worship. The typical meeting at a synagogue went something like this: they began with the “shema” or “Hear O Israel, the lord your God is one God” and then the prayers. This was followed by the “parashah” which was a set reading of the law. Then came the “haphtarah,” which was a free reading selected by the speaker of the day. The hazzan selected someone to be the speaker who chose the haphtarah. After the haphtarah was read, the selected person would then sit in the speaker’s chair and present the sermon. (Yes, he got to sit.) On this particular day, Jesus was asked by the person in charge to read that free reading, the haphtarah, and he selected a text from Isaiah.
But before all this happened, remember that our scripture reading began with the fact that Jesus was filled with the power of the Holy Spirit. And that’s where I began this sermon. What does one look like who is filled with the Holy Spirit? Well, we only have to look at this story to know.
Because once again we have Jesus as our example. “Then Jesus, filled with the power of the Spirit, returned to Galilee.” What do we make of this, that Jesus finds himself filled with the Spirit and returns and immediately preaches the sermon of which we heard the beginning?
Well, let’s look at what Jesus, filled with the Spirit, says. The scripture he quotes is, as I said, from Isaiah. “He has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” That’s what he’s on about. That’s what he is here to do, filled with the Spirit.
That’s what we’re called to do when we are filled with the Spirit. That’s our call as people of faith in response to the gift of the Spirit. We don’t have to participate in ecstatic dancing or speak in tongues. We don’t have to expect that we will go through cataclysmic events when we find we are filled with the Spirit.
No, we simply have to bring good news to the poor; to proclaim release to the captives and recovery of sight to the blind; to let the oppressed go free; to proclaim the year of the Lord’s favor. That’s all. When we are filled with the Spirit we are, simply put, on about the work of justice in our world. That, following Jesus’ example, is our sign of the Spirit in our midst and in our souls.
Takes a lot of pressure off, huh? We don’t have to prove anything by ecstatic dancing. We aren’t expected to speak in tongues or anything like that if we follow Jesus’ example.
Just do justice. Hmmmm, kind of makes you want to go through the other things, doesn’t it? There is no “just do” when it comes to justice, is there? There is hard work and plenty of it when it comes to doing justice. But if we are to follow the example of Jesus, that’s where we’re stuck.
We need to bring good news to the poor. And what good news might that be? That the world seems tilted against them? That a tiny percentage of the world controls amazing amounts of the world’s wealth? That we tend to ignore them when it comes to our governmental policies? Well, the good news is that God cares about them as much, if not more, as God cares about the rest of us. But the good news would really be that our government is looking out for them as is called for in our Judeo-Christian ethic.
And we need to proclaim release to the captives and sight to the blind. This in a state in which we house more captives than anywhere else? Where we continually seem to be spending money on new prisons while ignoring the root causes of crime and violence? The release that the captives need to hear is that we’ve solved the problems of poverty and racism once and for all. How are we to do that?
And we’re to let the oppressed go free? This in a world in which there seem to be oppressed people around every corner? Oppression is how we keep people in their place and keep the playing field uneven so that the haves can continue to have at the expense of the have nots. Challenging the system of oppression that keeps anyone who is different from the ruling class down and out is a tall order. It will take changing centuries of societal patterns.
Whew! If we are indeed filled with the Spirit we do have a lot of work to do. But that’s just the point. We have the Spirit with us to empower us. We have God on our side. So challenging those century-old patterns is nothing compared to God’s power.
The Spirit of God is upon us to be what Jesus would have us be: to have us be the people of this earth that make a difference and cause justice to happen. There are people on the margins; children who need tutoring; families without homes; people who don’t know God’s love; prisoners who need to know that society cares about them; and myriads of other ways to use the energy that the Spirit gives us.
“The Spirit of the Lord is upon me,” Jesus said. The Spirit of the Lord is upon us to proclaim good news to the poor. May it be so.
What does it mean to be filled with the Holy Spirit? What does it look like when one has the power of the Spirit within them? Does it mean speaking in tongues and/or ecstatic movement by the one filled with the Spirit? Is there a noticeable physical change to one who has the power of the Spirit?
Today we heard about Jesus preaching in his own synagogue. He’s come home after his baptism and the temptations in the desert. According to Luke’s gospel, he hasn’t started his ministry yet; this is the beginning of it right here, when he gets up to preach in that Nazareth synagogue.
The synagogue was the local meeting place, church and school. Jesus would have spent many hours in this synagogue as a young man and while growing up. It was a gathering place for community meeting, likely only for the men of the community. But these people would have known Jesus and next week we find out that, indeed, they do know him, all too well.
But right now we’re focused on Jesus preaching in the synagogue. And, according to Bruce Prewer’s website, there were certain things done at the synagogue. The leader of the synagogue or president was called the hazzan. He was the person in charge of the worship. The typical meeting at a synagogue went something like this: they began with the “shema” or “Hear O Israel, the lord your God is one God” and then the prayers. This was followed by the “parashah” which was a set reading of the law. Then came the “haphtarah,” which was a free reading selected by the speaker of the day. The hazzan selected someone to be the speaker who chose the haphtarah. After the haphtarah was read, the selected person would then sit in the speaker’s chair and present the sermon. (Yes, he got to sit.) On this particular day, Jesus was asked by the person in charge to read that free reading, the haphtarah, and he selected a text from Isaiah.
But before all this happened, remember that our scripture reading began with the fact that Jesus was filled with the power of the Holy Spirit. And that’s where I began this sermon. What does one look like who is filled with the Holy Spirit? Well, we only have to look at this story to know.
Because once again we have Jesus as our example. “Then Jesus, filled with the power of the Spirit, returned to Galilee.” What do we make of this, that Jesus finds himself filled with the Spirit and returns and immediately preaches the sermon of which we heard the beginning?
Well, let’s look at what Jesus, filled with the Spirit, says. The scripture he quotes is, as I said, from Isaiah. “He has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” That’s what he’s on about. That’s what he is here to do, filled with the Spirit.
That’s what we’re called to do when we are filled with the Spirit. That’s our call as people of faith in response to the gift of the Spirit. We don’t have to participate in ecstatic dancing or speak in tongues. We don’t have to expect that we will go through cataclysmic events when we find we are filled with the Spirit.
No, we simply have to bring good news to the poor; to proclaim release to the captives and recovery of sight to the blind; to let the oppressed go free; to proclaim the year of the Lord’s favor. That’s all. When we are filled with the Spirit we are, simply put, on about the work of justice in our world. That, following Jesus’ example, is our sign of the Spirit in our midst and in our souls.
Takes a lot of pressure off, huh? We don’t have to prove anything by ecstatic dancing. We aren’t expected to speak in tongues or anything like that if we follow Jesus’ example.
Just do justice. Hmmmm, kind of makes you want to go through the other things, doesn’t it? There is no “just do” when it comes to justice, is there? There is hard work and plenty of it when it comes to doing justice. But if we are to follow the example of Jesus, that’s where we’re stuck.
We need to bring good news to the poor. And what good news might that be? That the world seems tilted against them? That a tiny percentage of the world controls amazing amounts of the world’s wealth? That we tend to ignore them when it comes to our governmental policies? Well, the good news is that God cares about them as much, if not more, as God cares about the rest of us. But the good news would really be that our government is looking out for them as is called for in our Judeo-Christian ethic.
And we need to proclaim release to the captives and sight to the blind. This in a state in which we house more captives than anywhere else? Where we continually seem to be spending money on new prisons while ignoring the root causes of crime and violence? The release that the captives need to hear is that we’ve solved the problems of poverty and racism once and for all. How are we to do that?
And we’re to let the oppressed go free? This in a world in which there seem to be oppressed people around every corner? Oppression is how we keep people in their place and keep the playing field uneven so that the haves can continue to have at the expense of the have nots. Challenging the system of oppression that keeps anyone who is different from the ruling class down and out is a tall order. It will take changing centuries of societal patterns.
Whew! If we are indeed filled with the Spirit we do have a lot of work to do. But that’s just the point. We have the Spirit with us to empower us. We have God on our side. So challenging those century-old patterns is nothing compared to God’s power.
The Spirit of God is upon us to be what Jesus would have us be: to have us be the people of this earth that make a difference and cause justice to happen. There are people on the margins; children who need tutoring; families without homes; people who don’t know God’s love; prisoners who need to know that society cares about them; and myriads of other ways to use the energy that the Spirit gives us.
“The Spirit of the Lord is upon me,” Jesus said. The Spirit of the Lord is upon us to proclaim good news to the poor. May it be so.
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