Ramblings

Literal – 6/26/2011

Matthew 10: 40-42

I have a question for you, is today's gospel another rule? Is it kind of like a commandment or instruction from Jesus; "Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me." Or is it an observation? Or is it something else entirely? The reason I ask is that at times I find that many of us approach the words of Jesus regardless of what it says, as simply another layer of rules to live a good life. So before we get into today's gospel lets think through, what if you and I took the rules of the Bible literally? Now before you and I answer no, let's think about it.

A.J. Jacobs, a writer, decided to give it a try. Jacobs committed himself to a year-long experiment in living the Bible literally. The result is a humble and humorous book on his experience titled The Year of Living Biblically.

Before he began Jacobs, a self proclaimed agnostic, read through the Bible and compiled a list of "every rule, every guideline, every suggestion, and every nugget of advice" he found in both the Old and New Testaments. When he finished, he had a list that ran 72 pages with more than 700 rules, guidelines and observations. Jacobs saw that some of the rules would be good for him — things like telling the truth, not coveting, not stealing, and loving neighbors, for example. But, like those of us who wade through Leviticus, he saw plenty of rules that did not seem to make people righteous at all; stuff like not eating fruit from a tree planted less than five years ago or paying the wages of a worker every day. He also noted that there are those biblical rules that are just plain illegal today, like killing magicians.

Well given the wide range of rules, Jacobs did what many do, establish some criteria for which ones he could actually follow. With the advice of Christian and Jewish scholars, he figured out that there were certain rules that were unquestionably figurative or symbolic. And, Jacobs decided that anything that involved voluntary donation of body parts should probably not be part of his quest.

Armed with this revised list and with the continued help of human and written guides from both Judaism and Christianity, Jacobs began his year as a new persona for the year named "Jacob" and began following the Bible as literally as possible. He grew out his beard and hair to the point that he looked like Moses or the Unabomber, depending on your point of view. He dressed all in white (Ecclesiastes 9:8), making sure not to wear any clothing of mixed fibers (Leviticus 19:19). He walked around with money rubber-banded around his hand (Deuteronomy 14:25). He carried around one of those combination cane/seat things called a "Handy Stick" so that he could avoid sitting where a menstruating woman might have sat (Leviticus 15:19). He even "stoned" an adulterer in the park, but since the Bible does not specify say how big the stones are supposed to be he just tossed pebbles at an admitted (and annoyed) adulterer on a park bench.

The rules that Jacobs followed and the reactions of people around him made for interesting comments in his book. One of the more interesting observations that Jacobs makes is what is obvious to many of us, that while many religious literalists scoff at the idea of a "cafeteria" style of religion --- picking and choosing what rules to follow and what to leave out --- the truth is that there is really no such thing as a true biblical literalist. Even fundamentalists have to browse the scriptural salad bar and cannot heap every biblical rule onto their plate.

In other words, it is possible to commit idolatry on the Bible itself, worshiping the words instead of understanding and embracing the Spirit in which it was written.

Let's return then to today's gospel. Today's words are at the end of a chapter of Jesus' instructions to his disciples. His words were designed to prepare the disciples for the missionary journeys they would undertake both during their time with Jesus and we know later, especially after his ascension. The disciples were not to be people merely bound by rules and simply dressing the part of the righteous in order to share the faith --- that was Jesus' critique of the Pharisees, after all. Instead, the disciples were to act as Jesus' own representatives by reflecting his character, mission and message to the world.

That means for example that today's words from Jesus are not criteria but guidance. Like ambassadors in a foreign country, the disciples were to be the embodiment of Jesus and, by association, of God, to those they would meet and live among; that association however, can cause a lot of grief as we see earlier in this chapter in the form of persecution for example, (10:16-20), alienation from family (10:21, 35-37), and even martyrdom (10:28).

People steeped in rules, regulations and worldviews have a hard time seeing an alternative, which was precisely what Jesus was offering --- a view of God's kingdom that would upset the status quo, turning over human power structures and ushering in God's rule of justice, love and peace. As Christians' we have been given a model of thought and behavior that transcends written rules. We have been given Jesus. If we're looking to be literal at anything, we should be most literal in modeling our lives after his. That is why the church to which you and I belong understands that we follow the "living" word of God.

In the midst of their mission of representing Christ, the disciples were to concentrate their best efforts on modeling him in their relationships, starting with each other. Perhaps that is what the verses that follow may mean. The role of "prophets," the "righteous" and "little ones" perhaps means that first two were specific role definitions, while "little ones" refers to what we might call the "laity" today. Nevertheless, representatives of Jesus were to welcome one another and care for one another with the love of Christ. For example, giving a "cup of cold water" is a simple act, but following it literally may miss the main point that it's those simple acts of kindness, compassion and obedience that best represent Jesus in our everyday lives. Our faith is not about how well we follow a code of rules but rather that we should make an effort to be faithful to walk in the light that we have.

A.J. Jacobs learned from his year-long experiment that even as a non Christian there was a lot he could learn from taking on the character and lifestyle of a Biblically based person. Jacobs wrote, "The experience changed me in big ways and small ways. There's a lot about gratefulness in the Bible, and I would say I'm more thankful. I focus on the hundred little things that go right in a day, instead of the three or four things that go wrong ... I also really liked what one of my spiritual advisers said, which was that you can view life as a series of rights and entitlements, or a series of responsibilities. I like seeing my life as a series of responsibilities. It's sort of, 'ask not what God can do for you, and ask what you can do for God.'"

It is a very easy to make what we read or hear in the Bible, into some literal explanation or description, but that is not what Jesus is challenging us to do. Jesus' words in this week's Gospel text demonstrate that what God really wants from us is hospitality. We are all called to welcome God - into our lives, into our community of faith, into the world. The implication behind Jesus' words is that we welcome God into our midst every time we extend ourselves in hospitality and grace to another. It is more of a challenge but more rewarding for us to model our lives around Jesus and that is not a rule to follow but a way to be. Amen.

Sayings – 6/19-2011

2 Corinthians 13: 11-13

As a recent settler of Texas I find various things about this state and its people interesting. One aspect of Texas that I find fascinating is it language, particularly the sayings of the largely white/Anglo farming and ranching communities. Rather than saying for example, it's a hot day, someone could say: it's "hotter than a fur coat in Marfa" or "it's hotter than a stolen tamale." Or if it's dusty, someone may say that it's "so dusty the rabbits are digging holes six feet in the air."

These sayings or phrases are not just limited to the weather, they also can describe feelings, for example, for someone who is nervous, one can say they are as "jumpy as spit on a hot skillet" or "He'd worry the warts off a frog." Also, at times the roots of these sayings or phrases are obvious to their farm or ranch communities; if someone is happy, one can say, that they are as "happy as a hog in slops." But occasionally, these sayings are not only unique but are difficult to translate to northerners like me. For example, to explain someone who seems to be lucky one can say, "He's riding a gravy train with biscuit wheels."

Sayings, phrases and what they mean is important to think about it as Christians in community. Perhaps that is why today's second lesson from 2 Corinthians is important to review, particularly for us at Good Shepherd going through transition.

Having visited the house church or churches in Corinth at least twice and hoping to return for another sojourn, Paul is seeking to pave the way for his possible future return with this letter. Our lesson today is situated at the end of the message where Paul is naturally trying to say, "Good-bye!"

But how does one say, "farewell," particularly when the past circumstances are so varied? The history of the relationship between the Corinthians and Paul had been convoluted - one of great spiritual closeness but also sharply painful separation. These disagreements were not only between Paul and the church but in the church itself. The church in Corinth was also known by its decisive schisms. You might say, as some white Texas farmer might, those Christians in Corinth made "hornets look cuddly."

We see those feelings in the whole of 2^nd Corinthians. As some of you may be aware, there is some disagreement among biblical scholars about the structure and nature of the book of Second Corinthians. Some contend that Second Corinthians is actually a set of two separate letters of completely different natures addressed to Corinth upon different occasions. The reason for this thinking is because Chapters 1-10 comprise what is generally known as the "thankful" letter, full of joy and gratitude for the young congregation and for their mutual relationship. But with chapters 10-13, Paul's language changes severely. This is known as the "stern" letter written by Paul possibly from Ephesus when his relationship with the Corinthian church was strained, and it may reflect his response to some who were very critical of him.

Yet the question remains regardless - if 2 Corinthians is two letters merged into one or one letter - how does one say "Good-bye" when the air is filled with joy and gratitude at the same time when there is contention and controversy between the two parties both of whom are aware of the possibility that they may never again meet?

Surprisingly, Paul says that it does not matter! In the Christian faith and fellowship, one says, "farewell," in the same way. It does not matter if we are saying, "Good-bye," to someone with whom we share gratitude or to someone with whom we share hostility. It does not matter if we are hugging or fussing! We say, "Good-bye," in the same fashion because what we have in common is far greater than anything we can ever have in difference.

Furthermore, as Paul bids the Corinthians farewell, he leaves them with a to-do list of last-minute reminders, almost like a parent walking out the door and calling back to children over his shoulder, "Now remember to feed the dog and don't hit your sister." I think us parents might do well to quote Paul when organizing our family relations: "Put things in order, listen to my appeal, agree with one another, live in peace." Or, in the words of The Message, the informal translation of the Bible written by Pastor Eugene Peterson, "Think in harmony and be agreeable."

Paul emphasizes what's important: Let's all pull together. Let's be mindful of one another. Let's consider how to wrestle with the conflicts that will inevitably occur - arguments, misunderstandings, and jealousies - whenever two or three gather, in the name of Jesus or for any other purpose.

In other words, living as Christians together in ministry is much like driving on busy, crowded highways. Paul presents some rules for these roads. At times, it will be necessary to yield, slow down or use extreme caution. Just like careful drivers, we are urged to keep our eyes on the road, not allow ourselves to become distracted by multiple influences and to pay attention to people who are also on the journey. Paul's instructions could be compared to a useful driving manual.

Farewell, brothers and sisters. Remember that we are all traveling in the same direction, although at differing speeds. At times, a fellow traveler may need to exit, people leave. They may leave our conversation, the church or life itself. Paul suggests that we trust each other enough to allow that freedom. In those times we are to keep our eyes on the road and wish people well in their travels.

If we continue to use the image further, Paul suggests that we do not be so focused on our destination that we forget to enjoy the scenery along the way. As we continue in our journeys, let us make an effort to agree on the general direction we are traveling. We can work through our differences. At times, we may bump into one another, but because we are all traveling together, we can handle the collisions easily. Acknowledge and be aware of the differences that exist, but celebrate the larger agreements we share.

Paul concludes his letter knowing that if the Corinthians follow his advice, not only will they be better off, but he will receive fewer letters of complaint, and Paul will have to deal with less strife during a future visit. It is now up to these young arguing, Christians to take Paul's instructions to heart as they embark on this new challenge of forming community in the name of Jesus.

No one can argue with the vision Paul paints for his young churches; every community or for that matter every organization desires to be positive and to live in peace with one another. The challenge is more in the process. One wonders if the readers of Paul's letter looked on the backside of the parchment to search for some further instructions or additional insights. The early Corinthians might have wondered, "Is that it?" Are no more details to be given? The questions abound: Now that we have the goal of agreeing with one another and living in peace, just how do we get there? How do we obtain that ideal balance of working, serving and believing while living in harmony with one another? What does the "grace of Jesus Christ, the love of God, and the communion of the Holy Spirit" look like?

I wonder why those Texas white/Anglo farmers and ranchers developed these unique ways of describing the world and people around them. Why say that something is "catty whompus" instead of it doesn't fit together nicely? I have not found any reasonable explanations, but I have to wonder if these phrases and sayings developed as way for the community to live and work together in harmony.

Let us take Paul's goodbye words to heart because they are more than nice sayings or phrases but words of guidance to be and live in community. Amen.

Interpreter – 6/12/2011

Acts 2: 1-21

It is just a word! Really? When I began preparing for today, Pentecost Sunday, I read a prayer, it goes like this: "Good Jesus, fountain of love: Fill me with thy love, Absorb me into thy love, Compass me with thy love, That I may see all things in the light of thy love, Receive all things as tokens of thy love, Speak of all things in words breathing of thy love, Win through thy love others to thy love, Be kindled day by day with a new glow of thy love" …. Stop right there… I could sort of follow it up to that point…through all that "thy" stuff but, did you catch it…kindled day by day.

(Hold up Kindle) What does a product sold by Amazon have to do with Pentecost? Then it occurred to me, I am seeing but one more example of what makes the English language unique in many respects, and also maddening. One reason that English has become the global language is because English adapts and grows over time. Yet, that very fact is one of many that make English so difficult for many language learners. The prayer from which I read was written by a famous British preacher in the mid 1800's, over 160 years ago. That's why it has all that "Thy" language. But it also explains why the word "Kindle" had only one meaning …. To build or set on fire.

Now, kindle has taken on a totally additional meaning. For example, if you were to walk into Barnes and Noble bookstore and shout the word "Kindle!" they would respond not with water but with "Nook."

But, all of this got me thinking, because when you consider all of the language groups and the communication hurdles that were present in Jerusalem on that day of Pentecost 2,000 years ago, it is remarkable that enough about Jesus got through to the crowd that 3,000 people accepted Christ.

The reading from Acts sounds like it could be the roll call at a plenary session of the United Nations: "Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs …" Yet, the wonder of it all rumbled through the crowd: "Aren't all these who are speaking Galileans? Then how is it that each of us hears them in our native language?"

It is of course, the first public miracle of that Pentecost day --- instant translation --- that gets our attention. However, translation alone was not sufficient, for in the retelling of the event it goes on tells us, "Amazed and perplexed, they asked one another, 'What does this mean?'"

That means that the miracle of translating the words from the Galilean tongue into the languages spoken by the hearers enabled the crowd to comprehend the words of the disciples, but not to discern what those words meant. Instead something else had to happen. A translator can go from a word in one language to a word in another, but an interpreter is the one who takes those words and expresses their intended meaning.

In that first Pentecost, the Holy Spirit was the translator but not the interpreter. Peter was the interpreter who answered the crowd's question about the meaning of the translation they heard. Peter addressed the people and told them about Jesus and about salvation. The communication miracle of Pentecost happened because the Holy Spirit translated and Peter interpreted.

Sometimes I think we Christians get confused about that. We may wonder "Why isn't that person getting it?" But that is like asking, "We built a church, why is it not packed?" I am not suggesting that the task of translation is not significant. The work of putting the faith into plain language for people to understand is important. There are people whose life work it is to explain what the Christian story is. Some develop translations of the Bible in other languages like the Wycliffe Bible Translators, others write books like What Christians Believe by C.S. Lewis, others use art and others blogs and web sites all trying to explain what we believe, and how to read the Bible like How to Read the Bible by James Kugel, and so forth.

But there is something just as important --- interpreters. That's because there are always people who say, "Look, I understand what Christianity teaches, but so what? Why should I buy into it?" Interpreters are people who are convinced about the value of following Jesus Christ and can therefore answer the question: "What does this mean?"

This does not demand that we are especially eloquent or have a convincing speech ready. It does not mean we have a degree in Christian apologetics or narrative evangelism. But it does mean that we are willing to speak and act faithfully from our own experience of Christ. One of the most powerful methods of interpretation is simply stating and living out our own experience and telling why our contact with Jesus Christ has made a difference. For example because of Jesus Christ we can say: "I can no longer be comfortable with my prejudices and homophobia." "I have real peace that stays with me, even when everything is going wrong." "I am less judgmental and more able to forgive." "I never knew a time when I was not a Christian, but I'm convinced it enlarges my spirit." "I know a joy and contentment in my life I never knew before." "My natural inclination is to think only of myself. But because of Christ, I can no longer ignore the needs of others." "The guilt I lived with has been taken away."

None of this "interpreting" guarantees anything, but statements about what commitment to Christ means to us personally and the choices we make has a greater impact than the nicest, fanciest Bible, the best-written Sunday school lesson or the most articulate sermon that explains the faith. That's because nobody can deny our personal experience and because we are sharing with words that have meaning to us.

Today we are confirming the faith of two people. They are young, and we all hope that they will have many years of life yet to live. How will the world be in fifty years when they are approaching 65 years old? Where will they be? What joys and sorrows will they have experienced? I have no clue, but one thing of which I am certain, Jarod and Lacey will have the same task that you and I have, interpreting our faith in Christ. What words and actions will they take and use to interpret the faith?

Perhaps the one word they will need to interpret is one we need to interpret in our time. When we read that more soldiers and civilians have died in Afghanistan, or that a child was killed in Florida, or that a woman was executed in a Texas prison --- two words are invoked. These words are retaliation and revenge. These are words that embody a spirit of violence. These words and that spirit may satisfy our thirst for retaliation, and might justify our continued use of a mechanism that has been utterly revealed and destroyed in the death of Jesus.

Jesus' death also invokes a word. Because Jesus' death is a reflection of God's character, Jesus' death is an invocation of God's Spirit. So what is revealed about God in this dead, resurrected, ascended Jesus? It is the word of forgiveness. What are others? Let me suggest love and hope.

Let us be inspired to interpret fully and completely what we have received because if you remember … they are only words. Amen.

“In and Out” Prayers – 6/5/2011

John 17: 1-11

Jesus is praying. Now obviously that is not a shock. It is recorded in scripture that Jesus prayed every morning and every night following the customs of the Jewish faith. Jesus also prayed often during the day and Jesus also went on retreats for the purpose of solitude, refreshment and prayer. All that seems obvious but I think we may forget that although Jesus prayed many, many times, in different ways and for different reasons, only a few were actually copied for us. One is found in our gospel today.

So not only is it interesting because it is one of the surviving prayers of Jesus but it is also tells us about prayer itself. We could spend time deliberating if it fits into one of the types of prayers for example, praise and worship, thanksgiving, and/or confession. We could discuss its style. Is it formal, conversational or devotional?

But that is not the only reason today's prayer is interesting compared to the other prayers of Jesus; rather it is a prayer where Jesus is "praying his way in." What do I mean by that? It seems to me that besides the types and styles of prayer there are also those prayers based on those who want to "pray their way in," and there are those prayers based on those who want to "pray for a way out."

Before we focus on Jesus and his praying his way in, perhaps we need to discuss what are prayers for a way out? Another name for prayers for a way out is "panic button" prayers. When we are rushing to get to an appointment for which we are already late for and we do not notice the traffic cop's car until we have whizzed halfway past it, we may instantly pray to God to help us get out of our predicament. Lord help the traffic cop recognize that I am a good person, just in a hurry! When you walk into math class and suddenly realize the chapter test is today, not tomorrow. It is time to "pray for a way out" of a failing grade. When we get a letter with a return address from the Internal Revenue Service it is time to "pray for a way out" of any tax problems. Or when our company announces it will begin downsizing, "right-sizing," or "upsizing" or whatever else they call it. It is time to "pray for a way out" of the unemployment line. When our spouse or loved one confronts us with the possibility of separation or divorce, it is time to "pray for a way out" of anger, grief and shock.

It seems that life hits a skid when situations arise that may cause pain or fear, anger or hardship. We are suddenly brought up short. I have found that even those who might not consider themselves very prayerful or even very religious, when faced with these kinds of clutch circumstances, hurl up "panic-button prayers." We pray to God for help in getting us out of the mess we have landed in.

Now, do not get me wrong. Panic button prayers; prayers "for a way out" are not wrong. God hears them as much as prayers for us to have a quiet night sleep. Even Jesus himself got to a point in his life where he authored and offered one of the classic panic button prayers when Jesus prayed in the Garden of Gethsemane, as he looked down the road toward cross. Jesus fell to the ground and prayed that if possible the hour might pass from him; "Father, get me out of here!"

Nevertheless, if we think about it, praying one's-way-out prayers, panic button prayers, are not very creative or new. Jesus at his moment in the Garden was to the point. When we are trying to pray our way out, there simply is not time to be eloquent. Although if we are completely honest, sometimes we may try to dress up our panic-button prayers by gilding them with promises; We promise we will never speed, slack, cheat, lie or steal ever again if God will just get us out of this one. As if God hasn't heard that before.

But that is what is so interesting about today's prayer by Jesus. Instead of asking God to "save me from this problem," or "deliver me from this mess/stress/distress," Jesus teaches us to ask God to "glorify God's name in this action."

We know that the crucifixion completed Jesus' work of glorifying God on earth, for by laying down his life he gives himself completely so that the world may know of Jesus' love for God and God's love for the world. And by his resurrection and ascension, Jesus returns to the heavenly glory that God prepared for him in love. Today, Jesus is now praying that his followers will one day join him in the Father's presence to share in this glory and love.

Jesus is praying for himself and hoping that we will as well, praying his way into glory --- a relationship with God. To our eye of faith, however, the glory of the exalted Lord is already present in the crucified body of Jesus. If glory defines what the crucifixion is, the crucifixion defines what glory is.

Instead of a fervent prayer for an escape hatch, Jesus is modeling a prayer for us to "pray for a way in" to God's activity in this world and in our lives. For example, if we are confronted with the need to make a midlife career change we can pray for a way into a new possibility. If we are finding that the demands on our time are causing our blood pressure to rise, our head to pound and our nerves to snap – let us pray into trust in God's love and pray for a way in to a slower pace. If we are worried about the strain on our budget and hating the pinched feeling we always have at the end of the month --- let us pray for a way into trust in God and an examination of what is an authentic style of life for Christians and what is just "lifestyle." When we are grieving over the loss of a partner and spouse --- we are to pray for a way into trust in God for a renewed love for family and friends.

Much of life is beyond our control. We cannot run the show. But we can choose how we respond. Instead of always pushing our panic button prayers, praying for God to get us out of whatever we are in, why do we not also trust God and pray for a way into a yielded life?

When God's voice rang down out of heaven and promised that Jesus was being glorified at his baptism, some heard angel voices, others heard thunder. When our life takes unexpected turns, crashes into a barren spot, or overwhelms us with responsibility, do we hear the din of thunder roaring in our ears? Or do we hear the voice of an angel offering us a chance to glorify God?

It's our choice. Either we can try to pray for a way out of a thunderstorm. Or we can pray for a way in to a deeper and more fulfilling relationship with God, to the glory of God. Amen.