ABC News: Tribute to WWII Veteran Goes Viral When Group Sings ‘Anchors Aweigh’ at His Doorstep

God bless ‘em all.

dcdfede0-6a36-11e6-a5e6-2bb7b8f0db19_14034735_10210231665696964_2768258516483648When one WWII veteran could no longer visit his local battleship to relish in stories of his days at sea, a special group brought the memories of his Navy days right to his doorstep.

Ernest Thompson, of Gardena, California, got the surprise of a lifetime when the Chief Selects of the Fleet Anti-Submarine Warfare Training Center showed up on his neighborhood street to serenade him with “Anchors Aweigh.”

Read it all.

Fr. Philip Sang: The Call to Our Freedom and  Freedom of Others Too

Sermon delivered on Trinity 13C, Sunday, August 21, 2016, at St. Augustine’s Anglican Church, Westerville, OH

Lectionary texts: Jeremiah 1.4-10; Psalm 71.1-6; Hebrews 12.18-29; Luke 13.10-17.

Jesus calls us to freedom, but what kind of freedom? What does that look like on the ground? What does being free mean for his body, the Church? Listen to Fr. Sang’s sermon and see what you think. There is no text for today’s sermon.

RJS (Jesus Creed): They Will Know We Are Christians By Our…Politics?

A helpful and insightful analysis/reminder for those of us who claim the title, Christian. See what you think.

Despite the title this isn’t a post about the current US presidential election – although I hope it gets people thinking about how they frame their position, whatever that may be. In fact, the title may distract from the theme of the post. But it is an attention grabber.

“They,” that is the non-Christians in our increasingly diverse and secular culture, will not know we are Christians by our political affiliation. They will  not know we are Christians by the logic of our words, by our fancy buildings, popular orators, rules, or philosophical arguments.

They will know we are Christians by the way we live. Christianity will also be defined (in their minds at least) by the way we live. Try asking people some time “What is the first word that comes to mind when I say Christian?”

It goes beyond this though. They will know that Christianity is true (or not) by the way Christians live.

One of the commenters on Tuesday’s post Testable Faith made a point worth a good deal of consideration.

Should our views be verifiable or at the very least subject to falsification on matters of faith?

I think yes. And can give you some examples of how that could work.

If the claims of Scripture are true, we should see a qualitative difference between Christians filled with the spirit and non-Christians in the “world.” We should see “fruits” of the spirit. Light and salt. In a way that is striking by way of comparison. And this should be even more pronounced the more devout one is in their faith. In a way that does not compare with how devout one is in another non-Christian faith.

Subjectively, one ought be able to say something qualitatively more compelling in their Christian “testimony” than the sincere “testimonies” of those from other faiths.

We should see greater wisdom and discernment in devout Christian communities than those of other faiths or non-faith.

Read it all and think it through during this tumultuous election season.

Deacon Terry Gatwood: Endurance and Joy

Sermon delivered on Trinity 12C, Sunday, August 14, 2016, at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, click here.

Lectionary texts: Isaiah 5.1-7; Psalm 80.1-2, 9-20; Hebrews 11.29-12.2; Luke 12.49-56.

Grace and peace to you from God our Father and the Lord Jesus Christ. Amen.

I’ve been a fan of A Prairie Home Companion for a very long time, so when it was announced that this would be the last season the Garrison Keillor would be hosting the program I was a little bit crushed inside. I can still re-live the memories through the texts that GK has written, recorded episodes online, and through the 2006 film.

In the film we are introduced to a familiar character from the radio program. His name is Guy Noir, Private Eye. In his opening monologue he tells us that for the last several years he’s been working security for a radio program at the Fitzgerald Theater in St. Paul, Minnesota. It was an old-timey radio show; the kind that grandma and grandpa would have listened to. Recently they had found out that the station was finally giving them the axe. Yet they carried on with the show as if things were going to be all right. “They were Midwesterners,” he says, “they felt like if you ignored bad news, it might go away.” As a proud Midwesterner, I know exactly what he means.

This quote often comes to mind when I find myself reeling from whatever shocking news our papers and pundits deliver to us through the mass media. Sometimes I think to myself, the world’s not that bad. There’s not much I can do about it anyways. Eventually all these things will just clear themselves up. Even though I know it isn’t true.

So I hear today’s Gospel lesson, and I just want to gloss over it and move on to the next lesson. It’s hard to hear Jesus state the reality of things. This is uncomfortable, but we see that it has been true just as Jesus said. But maybe if we just leave everything be, do our best to go along and get along, all will be well and work itself out in the end. I mean, Jesus came, so what’s the point of even really looking into things in the Old Testament that aren’t already prepackaged for us as children? That all worked out, didn’t it?

Well, sure. Jesus has come as the Lord promised. But if we ignore all the doomy and gloomy looking bits of the Scripture we’re going to miss out on a whole history of our forbearers in the faith. We’re going to miss out on something that is vital to our perseverance in the present day; we’re going to miss out on the sinfulness of our own people, the injustice, the strife…we’re going to miss the big picture of how great and magnificent our joy and celebration could be. We’re going to miss out on how our faith can really grow, and how we can follow in the same footsteps as those mentioned in Hebrews chapter 11, who not seeing the ultimate and final promise in their day still saw it as from afar, and followed after it diligently, enduring terrible things along the way. And through this struggle and hardship found themselves gaining in their person strength of courage, greater faith, to persevere even farther down the line.

The Christian life, as we are hearing from the Words of Jesus in the Gospel today, as hard as they may be to listen to as they hit us right in our hearts, this Christian life of faith and following is hard. There are divisions within families. There are divisions and discord in our personal relationships with others simply because we have been called by and have responded to the Lord in faith.

Don’t misunderstand me; when you walk out of here today you’re likely not going to experience a car bomb set to wipe out our Christian community here. There will be no masked men with machetes on the ready to take your head a prize for killing an apostate to his lord. We’re in a part of the world where we have, even on our worst times, a modicum of security that we may rely on. But it isn’t so in the vast majority of the world where these things are happening at an alarming rate. People are being slaughtered by the hundreds, and thousands by people who have know them their whole lives; some of them are being killed by their own siblings and parents, cousins, uncles, etc. The division is quite real in the present day. Our little bubble of security and safety here has been shrinking for decades. We’re not very far from having to live like our brothers and sisters overseas.

Consider the people mentioned in Hebrews 11: Moses refusing to be called the son of Pharaoh’s daughter, choosing to be mistreated with the people of God than to enjoy the pleasures of sin. And there is the faith of those women who received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, and they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth.

Living this life of faith is hard. It’s truly, and deeply, on all levels of our personhood, hard. But it’s not the kind of hard thing that we should just give up. We know what Jesus has said to us, that this kind of thing would exist in the world. So Jesus, knowing this, also has given to us the example through which we can draw the faith and perseverance to continue pressing forward, and finding ourselves growing in holiness all the while.

Listen to what the writer of Hebrews does to close out this section of his sermon: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us,

“12:2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.”

So the hard part does not always remain hard. The persecution, the problems, they all come to an end at some point. These witnesses who have already gone to be with the Lord in his presence testify to this; and Jesus, our Great High Priest, our ultimate object lesson today and all days, disregarded whatever shamefulness may be attached to being treated the way he was (and make no mistake, for the Christ of God to even have been put on trial is one of the ultimately shameless things that could happen), Jesus continued his difficult walk toward his cross upon which he would suffer terribly and die. Not even the cross could be shameful for him, for he was there as our Great High Priest to make the ultimate sacrifice for us, his beloved. He became on that cross, through his death and resurrection, the author and perfecter of our faith in real time in a real world.

So for us, we see this, and we take comfort that, as Jesus has died, and so we all shall too someday, as he was resurrected in glory we also will share in that hope. The hard means there’s hope. Otherwise it wouldn’t be worth it. Through the process of enduring in faith we may get beat up, we may endure any level of persecution, but we have a hope and joy before us that carries us forward. We shall not relent, but persevere in this life into which we have been called by God. A process that produces a stronger character, a stronger will, a softer heart for God, and a faith that endures.

Think about some of the things that any of us have had to endure in this life already? Some of us are on a path that is particularly hard with health struggles (cancers, autoimmune diseases, body parts not functioning the way they were intended, and mystery illnesses that just can’t be figured out yet). Many deal with the struggles from marriages that are falling apart, broken, or shattered like a mirror that’s been run over by a train. Some from divorce. Some from actual, intentional persecution that has cost them in one way or another. These are real, hard struggles, but the Lord is still with you in these times, and he cares for you. Tell him about your struggle. Call out to him. Cry out to him! “Oh! God, please help me! I need you!”

And imagine the joy that has come after these struggles have come to some sort of resolution, or the joy that will be there when they ultimately do resolve. The joy will be so much greater than the hardship of suffering that had to be journeyed through to get to the joyful end.

The joy of Jesus was set before him as he endured the cross, despising the shame, and now he has ascended after his resurrection to be seated at the right hand of the throne of God, where he continues his priestly work on our behalf. He wants us to persevere, through the gift of faith given to us when we were first called and we believed, a faith that has been strengthened through hardship in this life.

So it would now behoove us not to act like the typical Midwesterner as opined by Guy Noir, Private Eye. Paying attention to the signs of what Jesus has given to us in this Gospel lesson is of the utmost importance. He has sent his Holy Spirit to walk with us, to guide us, through the Scripture and through life, that we may endure whatever may come, striving forward through it, living into the world that is imagined by the whole of Scripture. It’s a glorious vision of when sinfulness and the General of the Army of Sin, the ruler of the kingdom of the air, as Paul calls him, Satan is put down once and for all, and we shall live in paradise forever. But we still know we may have many more miles to go before this happens, but we strive to live into the world imagined, the world promised in the Holy Scriptures, by seeking and doing mercy and justice, by loving God, by loving our neighbors as ourselves, and by persevering in the One, Holy, Catholic, and Apostolic Church with our brothers and sisters.

Friends. According to the Scriptures we have already made it who are in the Church, but we still have many more miles to go to finally make it to what the total vision is. So press on. Live out the Gospel. Press forward through hardship, praying out to your Lord. Enlist the help of your brothers and sisters. Do not ignore problems, whatever they may be,but face them in the power of the Holy Spirit that you may grow even more in your faith in and love for God and find healing in him. We have the opportunity to begin experiencing what it shall be like now by faith. So be it.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Remember V-J Day

Today marks the 71st anniversary of Victory Over Japan (V-J) Day and the end of World War II (the formal, unconditional surrender was not signed until September 1, 1945). vj-day pictStop and remember the brave men and women who fought against the evil of Nazism and Japanese militarism in the 1940s.

Remember too our brave soldiers today who are fighting against another form of evil and keep our soldiers in your prayers.

From the History Channel.

On this day in 1945, an official announcement of Japan’s unconditional surrender to the Allies is made public to the Japanese people.

Read it all.

Also read the text of President Truman’s radio message broadcast to the American people on September 1, 1945.

From here:

My fellow Americans, and the Supreme Allied Commander, General MacArthur, in Tokyo Bay:

The thoughts and hopes of all America–indeed of all the civilized world–are centered tonight on the battleship Missouri. There on that small piece of American soil anchored in Tokyo Harbor the Japanese have just officially laid down their arms. They have signed terms of unconditional surrender.

Four years ago, the thoughts and fears of the whole civilized world were centered on another piece of American soil–Pearl Harbor. The mighty threat to civilization which began there is now laid at rest. It was a long road to Tokyo–and a bloody one.

We shall not forget Pearl Harbor.

The Japanese militarists will not forget the U.S.S. Missouri.

The evil done by the Japanese war lords can never be repaired or forgotten. But their power to destroy and kill has been taken from them. Their armies and what is left of their Navy are now impotent.

Read it all as well.

Honolulu HI Celebrates V-J Day

From Vimeo.

[On V-J Day 1945] my Dad shot this film along Kalakaua Ave. in Waikiki capturing spontaneous celebrations that broke out upon first hearing news of the Japanese surrender. Kodachrome 16mm film: God Bless Kodachrome, right? I was able to find an outfit (mymovietransfer.com) to do a much superior scan of this footage to what I had previously posted, so I re-did this film and replaced the older version There are more still images from this amazing day, in color, at discoveringhawaii.com

On this, the 71st anniversary of V-J Day (Victory Over Japan Day), a wonderful snippet from time. Watch it all and remember. Give thanks as you do for the greatest generation who have largely passed from our view.

The Nature of Faith

Sermon delivered on Trinity 11C, Sunday, August 7, 2016, at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Isaiah 1.1, 10-20; Psalm 50.1-8, 22-23; Hebrews 11.1-3, 8-16; Luke 12.32-40.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

“Since we are justified by faith [or declared not guilty and put right in God’s eyes], we have peace with God through our Lord Jesus Christ” (Romans 5.1). With these words to the house churches at Rome, the apostle Paul alerts us to the critical role of faith in our salvation. Simply put, without faith we cannot possibly begin to please God. But why? And what exactly does biblical faith look like in our lives? This is what I want us to look at this morning.

We start by reminding ourselves that everyone has faith of some kind, even atheists. Since only a very small percentage of our knowledge comes from direct or first-hand experience, most of our knowledge is based on faith that results from indirect experience. For example, I’ve never seen Berlin Germany (direct experience), but I know it exists based on maps and other evidence, even though I have never seen it (indirect experience). The whole discipline of science is based on faith in underlying laws and principles that exist and provide order, many of which are unseen and not fully understood. So faith plays a critical role in the human experience. We all show our faith in a myriad of ways. But as the writer of Hebrews reminds us, biblical faith consists of two things: (1) the assurance of things hoped for; and (2) the conviction of things not seen (Hebrews 11.1). It is this faith that merits God’s approval and is therefore worth our close examination.

The writer of Hebrews starts by reminding us that when he is talking about our faith in God, he is not talking about a blind faith. Faith is not whistling through the graveyard, blindly ignoring the facts or reality. No, faith is the assurance of things hoped for. In other words, hope is the sure and certain expectation that something is real and that our future is secure. This hope always has a real basis undergirding it. For example, we as Christians have a resurrection faith and hope, even though we’ve never seen a resurrected person first-hand (unless, of course, we have seen Jesus in the same way the apostles did). Our hope isn’t wishful thinking based on some kind of deluded optimism. It is based on historical reality and the present experience of Christ’s body, the Church. Because we have solid evidence that God really did raise Jesus from the dead (a different discussion for a different day), and because of the witness of those who did see the risen Lord and pass on his teachings about the kingdom of God and our role in it, we have the sure and certain expectation (or hope) that we too will share in Jesus’ resurrection (cf. Romans 6.3-5). So even though most of us have not laid eyes directly on our risen Lord, we have experienced his presence in and through prayer and the power of the Spirit, in the reading of God’s Word, and in our fellowship with each other. All these things give us the conviction that Jesus is alive and here with us. To be sure, we don’t always feel Jesus’ presence. I dare say that most of us here today have experienced the dark night of the soul where Jesus is terribly absent from us. But even his absence reminds us of the reality of his presence. We couldn’t sense the former without knowing the latter! So our faith is always informed and has a solid basis for it. As we saw last week, we must think carefully about our faith and those things on which it is based. We mustn’t let our feelings trump our thinking because our feelings about matters of faith and our current reality can be notoriously unreliable, much as our current culture would like us to believe otherwise about the importance of feelings.

When we know God exists, even though we cannot see God (the conviction of things not seen), when we know that God created us as his image-bearing creatures along with this vast cosmos, so that we look to God’s original creative purposes and intent to help guide our living and decisions about moral issues (one of the main reasons the creation narratives in Genesis 1.1-2.25 were written in the first place), when we know that God loves us with a radically redeeming and life-giving love because we have witnessed the effects of Jesus’ death and resurrection in our own lives and the lives of the other saints around us (the assurance of things hoped for), our faith in God gives purpose and destination to our life. How so, you ask? Good question! I would hate for you to remain ignorant!

We start with the destination for those of us who have faith in God through our Lord Jesus Christ. We know our destination is the new creation, the new heavens and earth. We believe our citizenship is secure because of Jesus’ death on our behalf. All this is a matter of faith, and so we follow Jesus who inaugurated the new creation at his resurrection. Likewise with Abraham and Sarah in their day as the writer of Hebrews reminds us. Even though they did not live to see some of God’s promises to them ultimately fulfilled, they still believed that God was good to his word, that among other things they would ultimately be citizens of God’s future country God had prepared for them, the new heavens and earth when they are fully revealed.

Their future hope therefore dictated the way they chose to live their mortal lives. For starters, at God’s command Abraham moved from his homeland to the land of Canaan. This reminds us that faith always leads to obedience. As the apostle James reminds us, faith without works (obedience) is no faith at all (James 2.14-26). It is an oxymoron. Why? Because faith always leads to behavior that is consistent with the nature of the faith. To be sure, Abraham and Sarah’s faith wasn’t perfect. Twice Abraham lied about who Sarah was to save himself from the natives who wanted her and who would kill Abraham to get her. That’s hardly indicative of a perfect faith in God’s protection. Then there was the fact that Abraham and Sarah both laughed at God’s promise to give them a child (Genesis 17.17, 18.12). And who could blame them? Both were well beyond child-bearing years! In fact, they tried to take matters into their own hands, so to speak, and this failure to trust God’s promises, despite how ridiculous they sounded, produced the sad story of Hagar and Ishmael (Genesis 16.1-15). When we fail to have faith in the power of God, we rob ourselves of the hope and purpose for living that can be ours. But when we put our faith in the God and Father of our Lord Jesus Christ, imperfect and faltering as it can be, we are promised that we will find the purpose for living and the promised reward of eternal life that results.

Let me give you an example of how this works from my own life. The last years of my parents’ lives were not good and it was heartbreaking to watch. In my mom’s case, she suffered from spinal stenosis, a painful and debilitating disease that robbed her of her movement and independence. She opted to have surgery to correct the stenosis because she wanted to have some purpose to her life again. She was tired of being confined to her house and not being able to interact with others. After two surgeries and months of frustratingly slow rehab, she stroked out after her second surgery and died over a three day period of time. The minute I walked into the ER I knew she was gone and the only thing left to do was to play the waiting game. But it was terribly hard. She struggled to breathe and it was clear she was afflicted with anxiety. As many of you sadly know, it is a hard thing to watch a parent die like that and it would have been easy for me to lose my faith. My daughter actually did after her grandpa’s death (yet another story for another day).

As I sat in that hospital room and watched my mother dying, it flat wore me out. But this is where my faith came into play because through it all I had the assurance of things hoped for and the conviction of things unseen. I kept reminding myself that despite the ugliness of dying I was witnessing, one day that ugly, sick, worn out body that contained my mom would be raised and transformed into unspeakable beauty, never again to be afflicted with the physical and emotional afflictions I was witnessing. I knew this to be true because I knew my Lord’s resurrection was a fact and that my mom was his, despite appearances at the moment. Her mortal life cycle was about to end, but her real life was about to begin, and I took comfort in that.

And even though I could not see Jesus, I knew he was there with us. In my sadness and in the burden of watching my beloved mother struggle and die, I watched Dondra minister to her. And when things were getting unbearable, two chaplains “just happened” to stop by. Coincidence, right? Yeah, right. Their love and compassion for us all were unmistakable reminders that they embodied the presence of my Lord and I found some relief from my own suffering. I want to stress that things didn’t magically become better. That’s not how faith works. I was still incredibly distressed at the prospect of seeing my mother lying there in weakness and dying. But I found some relief, and it enabled me to go on with courage and hope. My faith saved my sorry butt during those days because it reminded me my mom was going to be OK. In fact, I knew the Lord was there and that she was finally going to find release and ultimate rescue from sin and evil and death.

Does that mean I have perfect faith? Hardly. My life simply does not bear the fruit of one who has perfect faith. The reason I told you this story is to emphasize that I had to be intentional about my faith during that dark time. I had to recall the promises of God. I had to remind myself of their reality. Had I not done that, I could have easily slipped into the abyss of hopelessness as I watched that terrible scene unfold. This is why Scripture reminds us constantly to remember—remember who God is and his mighty acts of power like Jesus’ death and resurrection, especially when we are in the midst of the dark valleys through which we all must walk. We aren’t told why we have to walk through them. We are simply promised a power that is not our own to help us through the darkness (see, e.g., Psalm 77.1-20). This is part of what Jesus was pointing to when he told us in our gospel lesson to not be afraid because it pleases his Father to give us the kingdom.

We can apply these lessons to our other readings as well. As we have seen, faith leads to obedience as God’s people. In the case of our OT lesson, God’s people had lost their faith and acted accordingly. They had divorced religion from their daily life experiences. They came to worship God at the Temple and then lived in ways that produced all kinds of evil and injustice, especially for the poorest and weakest who lived among them. This did not reflect the Image or will of their Creator. So here in our lesson God reminds them (and us) through his prophet that there needs to be a radical reorientation of their lives so that their daily lives reflect the religion they espoused when they worshiped. Religion and daily life needed to be integrated.

And even in the midst of this smack-down, we see the incredible love and mercy of God show through. Once they showed their faith in God by acting the part, once they demonstrated that they believed God not only existed but that he had some very definite ideas about how Israel should act as his people, they would find God’s healing love because it had always been there in the first place, waiting for them to take it. God would be pleased with them because they were living faithful lives in the manner God always intended for them as his people. And if they were skeptical, God invited his people to reason it out with him as to why they should live faithfully because God loves his people and wants only the best for us. This is the love of God made manifest, the love of God who cannot and will not let his people go, thanks be to God.

Likewise in our gospel lesson. Notice how faith is assumed in our Lord’s teaching. Little flock, he tells us, don’t be afraid. It pleases your Father to give you the kingdom. If it pleases your Father to give you the kingdom, how can you possibly fear lacking anything? Your faith leads you to trust me and therefore enables you to give yourselves to others, to embody my great love for all the world. It will be hard at times and you will be taxed. But fear not. It pleases my Father to give you the kingdom! So be ready! This is how you live your faith. Be ready. To be sure, I have been taken from you. But one day I will return, and when I do, I hope to see you living your faith by giving yourself away to others in the manner I have lived and taught. As my servant Paul told you, this means I expect you to love each other and treat each other with charity, compassion, respect, and humility. I expect you to forgive each other, to work tirelessly for each other’s good, and to help each other when you find yourselves in dark valleys. You are to do that not only for each other, but for the world, even though they hate me—and you as well because you are mine.

And if you do these things? Well, when I return I will not ask you to serve me. I will serve you! At this point, we want to say to Jesus, C’mon, man! Everyone knows returning masters don’t serve the servants. It’s the other way around! Not so, says our Lord. Remember when I washed the disciples’ feet on the night before I died? Remember how I suffered and died for you so the kingdom can be yours, even though you are incapable of obtaining it yourself? If you believe the promises these things represent, you will live your lives in noticeably different ways from those around you. And you will live without fear and have real hope! If you don’t believe this, you’ll act just like those who don’t believe in me. They act unjustly and selfishly because they only trust themselves to get what they want/need. They have no faith in me. Don’t be like them.

When you live like me, some will be attracted to you and others will despise you because you expose their evil ways. But don’t be afraid because it is the Father’s good pleasure (and mine) to give you the kingdom. My blood shed for you is proof of that. And when you believe this, you will find what it means to live as a real human being who bears my Father’s Image. It won’t always be a cakewalk now, but the day’s a coming when it will be. And when you believe this, you act accordingly and it is pleasing in my sight. It will be pleasing to you as well because you demonstrate that you understand the Truth, and that you really know you have Good News, now and for all eternity. To him be honor, praise, and glory forever and ever.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

The God We Worship

Sermon delivered on Sunday, Trinity 10C, July 31, 2016, at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Hosea 11.1-11; Psalm 107.1-9, 43; Colossians 3.1-11; Luke 12.13-21.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

Who is the God you worship? By that, I am not asking if you worship the God of our Christian faith: God the Father, God the Son, and God the Holy Spirit, three in one and one in three. I am talking instead about the character and nature of God. So, for example, do you worship the God of perpetual anger, one who is always snarky and on the lookout to punish you every time you slip up? Do you worship the God who is a perpetual grandfather, you know, a rather doting old fellow who takes a hands-off approach with us because, well, he’s really chilled out over the years and everything will turn out all right in the end anyway? Or do you worship a God somewhere in between? How we answer this question about the nature and character of God is more than just an intellectual exercise. It has serious and profound implications for how we relate to God and each other as well as what it means for us to be God’s image-bearing creatures. Our lessons this morning each have something to say about who God is and this is what I want us to look at.

We start with our OT lesson and the essential question it raises. What will be the final factor that determines the outcome of human history? Certainly, the biblical answer to this question is God, because God is Lord over all creation, history included. With that in mind, we can put the question another way. Is God going to right all the wrongs in his world so as to restore it to its original “very good” state (Genesis 1.31), or is God going to eventually destroy his sin-corrupted creation and creatures?

Here is where the God we worship comes into play. If we worship the God of fire and brimstone, the God who hates his creatures and creation, and who is very eager to consign most of us to hell, we are likely to answer that God is going to destroy this sin-corrupted world because it’s bad. We point to passages like the ones in our epistle lesson where Paul tells us to set our minds on things in heaven, not things on earth, because the wrath of God is coming. The implication, of course, is that as Christians we are heaven-bound so as to escape the final wrath of God that will consume this wicked world and all the evil-doers in it. But is this what our lessons this morning really teach? The short answer is no, and it points us to the dangers of pulling texts out of the broader contexts in which they were written to either form incorrect notions about God or bolster the preconceived (and often incorrect) ones we already have. If you are doing this, STOP IT!

Getting back to our question as to what God is going to do about the problem of his good creation gone bad, we hear a very clear answer in our OT lesson. Earlier in Hosea 1.2, God had commanded his prophet to marry a whore because his wife would symbolically represent God’s faithless people Israel. If the God we worship is an angry, unforgiving God, we would expect God to destroy his people because they had chased after the native gods of the original folks who lived in the promised land. After all, God hates all sinners and is a jealous God who cannot tolerate any competition from false and unreal gods for his people’s ultimate loyalty. Right?

But now in today’s lesson, we read something quite astonishing. Here is God telling his prophet how he, God, has been like a mother to his people. God has freed them from their slavery in Egypt and taught them how to be his people so they could be God’s light to the world. And God’s people’s response? They consistently thumbed their noses at God and walked away from him, rejecting his love and tender nurturing care so that there was no way they could possibly be God’s light to the world to heal the nations.

Not unsurprisingly, God gave them up to their own desires and eventually sent his people into exile. In other words, God’s holy and just wrath fell on his stubborn and rebellious people, proving once again that God really is an angry God, bent on punishing his people when we screw up, right? Not so fast, my friends. Punishment there was. God’s people did go into exile for their rebellion, but this was not the last word. After God laments his people’s rebellion, God makes this astonishing declaration:

How can I give you up, Ephraim? How can I hand you over, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender. I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath (Hosea 11.8-9).

Notice the repetition of the phrase, “I will not,” which underscores God’s refusal to surrender his people to everlasting destruction. Despite their sin and rebellion against him, God cannot ultimately give up his people because God loves them. God cannot ultimately destroy his people like God destroyed the cities of Sodom and Gomorrah, here represented by the cities of Admah and Zeboiim. Yes, God had to send his people into exile to wake them up to the fact that he is God and has called them to be his people so that they could be God’s light to the world. And sadly, Israel did not repent. But despite this, God could not destroy them because God is a God of holy and sovereign love who will not treat his people according to their wayward and stubborn rebellion (cf. 1 John 4.8,16; 2 Timothy 2.13). Here we see Hosea answering the cosmic questions of history that we asked earlier by showing us how God has chosen to deal with a particular people, his people Israel whom God called through the patriarch Abraham. We hear the astonishing news that no sinfulness, no apostasy, no stubborn refusal to repent, can finally overcome the love of God who wills to save his people and give them new life in the future. God’s loving grace rules the day. Punishment for sin (exile) there would be, but new life would be the ultimate rule of the day, thanks be to God!

We see this same hope expressed in our psalm lesson this morning. The psalmist speaks of the love of God who rescues his people from their distress and who will ultimately restore us to be the kind of image-bearing creatures he created us to be in the first place. This is what it means for God to be sovereign. God is going to do what God is going to do, and whatever that looks like, it will ultimately be done in love, because God is holy and sovereign love. Are there consequences for sin? Of course, but God’s love and sovereignty will not allow for the ultimate destruction of God’s people and we can all breathe a sigh of relief because of it.

So what does that new life and new future look like? The NT answer is Jesus, and we see the answer playing itself out in our epistle lesson this morning. Last week, Paul talked about dying and rising with Christ in baptism. We share in a death like Jesus’ so that we can also share in a resurrection like his. In other words, Paul is reminding us about a central truth of our faith. We were once dead people walking who had no future because we were alienated and hostile to God. But on the cross, God took care of that alienation as well as the sin and evil behind it, so that we are transferred from the power of darkness (death, the ultimate exile) to the kingdom of his beloved Son (life, the ultimate rescue). Just as God raised Jesus from the dead and so destroyed death, so God will do for us who put our hope and trust in Jesus. God has rescued us so that we can be God’s light to the world and thus bring God’s healing love to the nations, i.e., to those around us, thereby giving glory to God’s holy name. This is the hope and future for God’s people that Hosea pointed to, only now it didn’t apply just to Jews but to non-Jews as well.

Now in today’s lesson, Paul reminds us of who we are—Jesus’ people, who are part of the reconstituted family of God that includes Jews and gentiles. Because we are going to share in Jesus’ resurrected future, we are to set our minds on becoming like Jesus, who is currently hidden from us in heaven, God’s space. And while Jesus may be out of sight, he certainly isn’t out of mind because as Paul reminds us, he is going to return one day to execute God’s wrath on those who simply refuse to be the fully human beings God created them to be. That day’s in the future, however, and what that looks like remains to be seen. In the meantime, Jesus remains with us in power of the Spirit, and because of our union with him, we are enabled to live our lives in ways that are pleasing to God. Paul isn’t talking about individualistic lifestyles (it’s all about God and me). He’s talking about living life together as members of Christ’s body, the Church. That’s why we are to put aways things that can destroy relationships like anger, wrath, malice, slander, and greed. Paul doesn’t intend for this to be a comprehensive list of things for us to avoid. In fact, compared with Jewish lists of rules, his lists are very circumspect. No, Paul is reminding us of the truth that is ours when we give ourselves to Jesus. He gives us the power to become like him so that our lives are aligned with our Creator’s original intentions. When that happens, we become Jesus’ light to the world and in the process find our own happiness.

But we want to argue with Paul. You are crazy, Paul! It doesn’t feel like anything’s changed! We are still messy folks who get it wrong as much as we get it right. How can you say we have been raised with Jesus? Paul would surely answer that part of being a Christian is learning to believe what doesn’t feel true at the moment. We do that by grasping the truth that we have died and our lives are hidden with Christ, i.e., we are united with Christ in the power of the Spirit and that union helps us become the kind of people God calls us to be despite our messiness and serious flaws. This is what Paul means when he talks about the renewal of our mind. As a result, we are no longer our own, but Christ’s. And because Christ lives, so will we, even though our bodies will die (cf. John 11.25-26). This is the God we worship, the God who became human to die for us so that we could ultimately live, despite who we can sometimes be. Is this the God you worship?

We see the same emphasis on us being God’s in our gospel lesson, only with a negative twist. Jesus was not railing against having plenty. That wasn’t the man’s sin. It was perfectly reasonable for him to build a barn for his bumper crop. His sin was that he never thought about giving any of his bounty away. To be sure, the man had worked his fields. But at the end of the day, his crops were the result of God’s gracious generosity to him, and God expects us as his image-bearers to be generous to a fault, i.e., to reflect God’s gracious generosity and love out into his world. But when we choose to live for ourselves, we cease to be God’s image-bearers, and that’s a problem. You want to find life, God asks us? Give yourself and your wealth away because only when you lose your life will you save it. The great lie of wealth is that it deceives us into thinking we can control our own destiny. But as the parable reminds us, we are not guaranteed another day, and our wealth can never change that fact. Our lives our God’s, not our own, and we had better not let ourselves worship a false idol like money and so give away our only certainty: God himself, who is also our only hope and life and future.

So what do we do with all this? First, we use today’s lessons along with the rest of Scripture to remind us that the God we worship is a holy God, the God who is love. We must use passages like the ones we read today to put to death the false gods we construct and which are destructive. We must be clear in our thinking about who God is because living faithful lives is not for the faint of heart. We try to live faithfully and find that we are at war with forces within us that don’t want to die and a world that is fundamentally hostile to God and his ways, not to mention God’s people. As a result, we can find ourselves to be frustrated morally because we know what to do but are often unable or unwilling to do what is right, and when we do what is right we find ourselves mocked and despised. This is because our final triumph will only come with Christ’s return. But we mustn’t let that discourage us because we have died and our life is hidden with Christ who is in heaven, and who is immortal. The fact that we cannot currently see Jesus does not change the reality of our situation as his people. We belong to Jesus, who has overcome evil, sin, and death on the cross for us. And we are being transformed into his image because we are his, even with our desperate flaws, even when our transformation is not apparent to us. We must believe this, my beloved, not because we are called to whistle through the graveyard, but because it is true. It is the very promise of God to us. When we believe God’s promises, it gives us hope, not only for our future but for the here and now. So the next time you are confronted with moral failure, big or small, or opposition from those who hate you because you belong to Jesus, or just overwhelmed by life in general, remember these words from the sovereign Lord who has chosen to love you, and who died for you so that you can live.

How can I give you up, [your name]? How can I hand you over, O my people? How can I destroy you? My heart recoils within me; my compassion grows warm and tender. I will not execute my fierce anger; I will not destroy [you]; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath. Take heart and hope, [your name], for you are mine (cf. Hosea 11.8-9; Isaiah 43.1).

When by God’s grace this truth becomes a living part of you, you will surely know you have Good News, now and for all eternity. To him be honor, praise, and glory forever and ever.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

Peter Enns: Christianity 101 for Politicians

A spot-on analysis by Dr. Enns, who has never been afraid to speak his mind. If you read his whole piece, don’t read it as an anti-Republican polemic. It’s not. It’s a critique of how political parties and politicians misuse God for their own purposes, and the Republicans certainly do not have a monopoly on that. See what you think.

Every Christian who wants to become a political leader should be forced to study the book of Revelation for a year and then pass a test of one simple question: “True or False: The Christian hope will be realized through political means.” Whoever says “true” should be forced to watch N. T. Wright videos about the kingdom nonstop for a year (starting with this one) and then take the test again every year until they get it right.

The book of Revelation is weird because it is full of ancient Jewish symbols of apocalyptic disasters and such. Teasing out what all those symbols mean is not for the weak, but neither is it necessary to get the gist of the book as a whole.

lamb-of-God-716x1024
The main message of the book is all about how wrong it is when an earthly power (the Roman Empire, for this ancient writer) claims a divine stamp of approval and divine authority.

Despite what it might look like to the naked eye, Rome, with its powerful armies and emperors, is not in charge. Rather, paradoxically and counterintuitively, the slain Lamb of God—the crucified and risen Jesus—is in charge.

Therefore—and I can’t stress this enough, people—Revelation is a call to God’s people at any time to be faithful to Christ over and against the “world system.”

As biblical scholar Michael Gorman puts it in his book Reading Revelation Responsibly: Uncivil Worship and Witness: Following the Lamb into the New Creation, Revelation is a critique of “civil religion”—of tying the Gospel to any political system.

Instead Christians are called to practice “uncivil religion” where Jesus is not tied to the state or aligned with any wanna-be king, and God is not dragged down into our political squabbles as if the Creator has chosen sides. Rather, followers of the slain Lamb stand firm in God’s kingdom and call earthly powers to account.

When I juxtapose the unholy prayer of civil religion at the RNC with the political tone of the Bible (and we’re just scratching the surface) is really makes me think Christians have lost their minds if they can’t see through how very sub-Christian—even anti-Christian—the Republican rhetoric is.

Read it all. (HT: Jesus Creed)

Deacon Terry Gatwood: Praying in Step with Jesus

Sermon delivered on Sunday Trinity 9C, July 24, 2016, at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of this sermon, usually somewhat different from the text below, click here.

Lectionary texts: Hosea 1.2-10; Psalm 85.1-13; Colossians 2.6-19; Luke 11.1-13.

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

If I tried to recall the number of times I have prayed the Lord’s Prayer I probably could not tell you. You all, likewise, likely could not come up with a number either. We pray it together at least 52 times per year, if we count only the Sunday’s. But then there are the Daily Office prayers where it is included in both the morning and evening liturgies. That’s 14 more times per week. And then there are other times for me when putting my boys in bed that we pray it together. Another 5-7 times each week. And then all of the other random times when we might pray it with others or by ourselves. So the number is probably between 52 and 780 times each year. But that’s only one year. I’m 33 and learned the prayer when I was around four or five. Some of you have a few more miles ahead of me on this. 22,620 is the higher end number I’ve figured that I could be close to if I were as diligent in prayer as I would ideally like to be, but the real number is probably not quite that high. Some of you in this room may have prayed through it even more than 22,000 times. That’s a lot of miles on the same words. And that’s a lot of math I’ve just figured for someone who majored in History and cowered in fear from math.

This prayer is something that has been taught to us, and that we teach to others, either directly by personal instruction, or through our prayers or participation in the liturgy. Quite often I have heard people tell me that they do not know how to pray, or are afraid of praying in front of others. And I fully understand that from the many traditions that I’ve been exposed to in my life. Often the same folks will give these long and beautiful, powerful sounding prayers that sound like mini sermons. The Lord certainly hears these prayers, but they can create in others a sense that they aren’t qualified to pray aloud in a meeting of disciples, or that they don’t know what to say because they don’t have the breadth and depth of Christian knowledge that another might have. You can pray because you can learn to pray. You don’t have to be afraid or embarrassed. If your prayer is something as simple as “Jesus, I love you,” or, “Lord, help us,” (which is a prayer I often say when Fr. Kevin begins one of his jokes), you are tracking quite well. And, as Jesus responded to his disciples’ request to teach them to pray, you also can pray in the same way that he taught them.

Each week we relearn the prayer together during the liturgy of the sacrament. We hear the bidding of this prayer when it is said, “And now as our savior Christ has taught we boldly pray…”  We do this together, verbatim. But it isn’t by some simple formula that we pray. We hear this and pray together a method that Jesus has taught us when we don’t quite know what to say. We address the King of the Universe, Creator of all things as our Father, sharing in an intimate relationship with the one true Holy God who is over all.

We call for his Kingdom to come into this earth in real time and space that we might see his redemptive work making new the whole of his creation, and the one Holy Catholic and Apostolic Church is where this Kingdom continues to grow in the world, going forth with the Good News of Jesus Christ and God’s love for all, until His coming again in glory and the full consummation of the Kingdom that has only yet been inaugurated in our time.

We ask God for nourishment. In the Gospel according to St. Luke I cannot see this as primarily a spiritual food, which it also is, but actual food. For the people who would have first prayed this in the earliest days of the Church they would have been expecting Jesus to return at any time (as we should consider now). As they had this expectation they would ask of the Lord to feed them that they may have the physical strength to get through the tasks of living and sharing the Good News of Christ for just one more day. We ask God for food, just like our ancestors have asked, and the Lord provides it.

We also have been taught through the Lord’s Prayer to confess our sins and seek forgiveness for them, as we also forgive the debts others might have toward us. Luke phrases this part of the prayer differently than is found in Matthew’s Gospel. We seek forgiveness of transgressing the law of God in thought, word, and deed, while at the same time forgiving others their debts by which they are indebted to us. Luke is pointing out that material things should never be a reason to cause a breakdown in the community. When we pray like this, we pray for forgiveness in a spiritual sense from our sins, and in a tangible way for us to lay aside quarrels with others over what they may owe to us. The Lord will help us through these very real, very difficult things of breaking from sinful patterns and building strong, loving community through sacrifice.

To ask a Jewish person during the first century if he had “been saved,” or if he knew Jesus as his “personal savior” would have been nonsensical to him. The Lord and the individual is where the sin is taken care of through confession, absolution, and the forgiveness only God can give; the debts that are owed are within the community, and we all find ourselves in debt to one another from time to time. And sometimes that debt must be forgiven for the sake of the community, the basic theme found in Jewish, and here in Jesus’, thinking. Our salvation comes in the context of the Church, which God has made a part with others. Christ has saved us, he is still saving us, and we shall all together be saved finally together as one body of Christ on earth. Building each other up now is vital to the mission of the Kingdom of God as revealed through this prayer.

We are now taught in the last petition we are to ask for salvation from the time of trail, and from bringing in the completion of this petition from Matthew, also the Evil one. Believe it or not, there are still evil forces at work in this world. I do not say this to point toward some nebulous concept of evil. There is real evil, brought by Satan and his demons. Our prayer here is that when we find ourselves in times of temptation, just as Jesus Christ was tempted in the desert and withstood the devils charming and attractive wooing, we too would be given strength by God to withstand the pressing upon us of engaging in sin that can so easily destroy us and lead us into a league with Satan and his demons, thus rejecting God as our Father.

This prayer taught to us by our Lord is a good gift to us for us to use, literally and as a guide to how we shall pray and why. It’s the text of Scripture that has been preserved for us that we might received and used not only for helping us in our prayer life, but as a point of clarity where we can find what it is the Lord is calling us to, and how he is changing us to serve him.

The words of Jesus Christ are to us a good and holy gift, assuring us of our salvation, and pushing us forward in our mission to seek the lost and treat all of God’s creation with respect and dignity. It teaches us who God is, and what he is like. His essential character is that of a Father who loves all his, and he delights in giving good gifts to his children. God is concerned with our being holy, and in fostering loving, holy community with our brothers and sisters, and seeing the Church built up, and organized to do the mission of his Church, his Kingdom in this world.

If anything, The Lord’s prayer teaches us that our ultimate dependence is upon the Lord, and that we are united together under Christ our Head in a way that should be protected and encouraged. Life as a Christian is not just a vertical relationship between me and Jesus, which it is only in part, it’s also the horizontal relationships between us, the one’s whom the Lord has called.

So you can pray; and you need not be ashamed. Pray with the words of the Scripture. Pray the Lord’s Prayer, and then pray in the way you have learned in the Lord’s Prayer through whatever you would like to pray about.  This prayer, and the collect prayers that can be found in the Book of Common Prayer in the tradition of the Lord’s prayer, are all great resources for getting you started in your journey into a robust prayer life

May the Lord bless you in this practice of such an important spiritual discipline.
In the name of God, the Father, the Son, and the Holy Spirit. Amen.

The Christian Hope of Glory

Sermon delivered on Sunday, Trinity 8C, July 17, 2016 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of this sermon, usually somewhat different from the text below, click here.

Lectionary texts: Amos 8.1-12; Psalm 52.1-9; Colossians 1.15-28; Luke 10.38-42.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

In our epistle lesson this morning, Paul tells us that he is working to make the word of God fully known to us so that we will be let in on a profound mystery. God’s mysteries for the apostle and the rest of the NT writers are things previously unknown but now revealed to us by God. And what is this thing Paul is talking about? It’s none other than Christ in us, the hope of glory. But what does Paul mean by that? This is what I want us to look at this morning.

Contrary to what many of us think, the mystery revealed to us in Christ isn’t about getting right with Jesus. It isn’t just about Jesus and my salvation, although that is certainly part of what Paul is talking about. No, Paul has in mind something much richer and more exciting. He is talking about how God has revealed to us his promise to redeem his good creation gone bad, us included. If we don’t understand this fundamental promise, that God has promised to heal and redeem his broken creation, both the physical and spiritual dimensions of it, Scripture won’t make a lot of sense to us because that’s exactly the story it has to tell.

Take our OT lesson for example, with its uplifting message of the destruction of the northern kingdom of Israel’s happiness, “The end has come upon my people Israel; I will never again pass them by. The songs of the temple shall become wailings in that day,” says the Lord God; “the dead bodies shall be many, cast out in every place. Be silent!” (Amos 8.2b-3). Many of us hear judgment oracles like this and conclude that God surely must be the supreme tyrant and ogre who is always angry with us and just waiting to rain on our parade, preferably with fire and brimstone. This (false) god we conjure up in our minds is determined that we should not have a good time and unfortunately has the power to enforce his wishes.

But to read these texts in this way does violence not only to the text but to God himself because we almost completely miss the point of what is going on in the story contained in them. We must always keep in mind that the OT is the story of God’s interaction with his called-out people Israel, the people whom God chose to help him heal and redeem his good but sin-corrupted world. You can and should read the background for this narrative in Genesis 1-11 and God’s call to Abraham starting in Genesis 12. God’s people were supposed to reflect the glory and love of the one true God to the nations around them who did not know God and who worshiped false and destructive idols, because we inevitably turn into the idols we worship. But instead of acting in the truly human ways as God created them for, and the people God called them to be, so that they could show others who did not know God a much better way, Israel astonishingly adopted the ways of the nations they were supposed to convert! Sound familiar?

Now in our OT lesson, we see the fruit Israel is bearing, and it ain’t real tasty. As was God’s habit, God sent a spokesman to speak to his people on God’s behalf, in this case Amos, and we learn that after repeated warnings Israel had rejected God’s call to turn from their false and dehumanizing ways of living that had resulted from God’s people worshiping false and dehumanizing idols. And here we get a glimpse of what was happening. Merchants had made profit their idol and this resulted in all kinds of shady economic practices and the poor being exploited. These greedy folks were so eager to line their pockets they cut short their God-mandated sabbath rest and the festivals that were to produce real and heartfelt worship of the one true God. We all know what endless work does to our body, mind, and spirit, and we all know what happens when we fail to worship God regularly. We get flat worn out and our hearts get hardened. These folks presumably pursued their wealth for the same reason we pursue wealth so hard: for power and control. Implicit in these behaviors was the notion that God could not be trusted to provide. No, these folks wanted to be in control instead of aligning their lives and work to mesh with God’s good creative purposes for human living and work. It’s not that God wants us to sit around waiting for him to drop good things into our laps. It’s about who is in charge of things, us or God? When we choose the former over the latter, all hell breaks loose.

So after repeated warnings, we see God announcing the end of his people’s happiness. Their celebrating would turn into mourning when God’s final judgment fell on them. It would be so terrible that even the creation would mourn for God’s people, and we are reminded once again that God created us to be wise stewards over God’s creation so that when we act selfishly and myopically, all creation suffers, not just humans (cf. Romans 8.22). If we understand the backdrop to this story, we see what’s going on. To be sure, God is not happy with sin because sin corrupts and dehumanizes, and causes chaos and evil to erupt. But there’s more to the story than this. We see God the Father angry at his children for not living up to their purpose as God’s people. Instead of reflecting the glory of God and the promise of his redemption outward to those who desperately needed it (whether they knew it or not), God’s people had turned inward and saw their status as God’s people as a privilege with no accompanying responsibility. To make matters worse, many of them had turned away from worshiping God and worshiped false gods or idols. As parents we all get this dynamic, especially if we have dealt with children who wanted nothing to do with being part of the family. It gets messy and complicated in a hurry and that is what is going on here, only on a cosmic level. God’s people had refused to live up to their calling to help bring God’s healing to the world and in the process they had adopted lifestyles that were destructive and dehumanizing. Real love never wishes that for the beloved. Never.

And then we read a strange thing happening as part of God’s judgment on his people’s bad behavior. God would withhold his word from them and the effect would be devastating. As Genesis 1-2 make clear, without God’s word to bring order, there is only chaos, chaos in all creation and chaos in our personal lives. As Fr. Bowser continually reminds us (does that mean he is doing a lousy job of preaching if he has to keep reminding us of what he tells us?), if we do not align our lives to God’s good creative purposes for us, we can expect our lives to be chaotic and we will personally experience all kinds of physical, spiritual, and mental chaos. Here in our OT lesson we see the same thing happening to God’s rebellious people Israel. Go figure.

When God’s word is absent in our lives, we instinctively know it and it terrifies us because we know that without God’s word, we will not experience God’s order, God’s blessing, God’s fulfillment of his wonderful purposes, and God’s forgiveness. Here God is telling his people that he is withdrawing from them, giving them up in judgment to their own evil desires, and the people frantically search for that which they’ve lost. No wonder their happiness has turned to mourning! Remember, this is not about God raining on people’s parade and denying them a good time. God is condemning those behaviors that cause suffering and injustice (chaos) to break out on folks, especially on the poor, the weak, and the helpless. How can God’s love spread throughout his creation to heal it if God’s people will not cooperate?

Before we look at what Paul has to say about this, we need to stop for a moment and reflect on what this means for us because we too are called to bring God’s healing love to the world. God’s judgment on Israel’s greed and love for injustice falls on our own practices. It reminds us we cannot be two different people, ones who worship God on Sunday and then go to our areas of work to worship the god of avarice and greed. It means we must look carefully at all sides of the burning social issues of our day so that we can best bring God’s healing to bear on them. It reminds us that we have to pursue justice, hard as that can be at times, so that the poorest and weakest of our day do not suffer at our hands. When we stop looking after the needs of others, darkness and chaos will surely descend on us as it did for God’s people Israel.

Thankfully for us, however, we are not entirely like Israel because as Paul reminds us, God has become human in the man Jesus to be the faithful Israel and so complete God’s plan to heal and redeem his good world hijacked by human sin and the evil it unleashes. Paul further reminds us that we belong to Jesus, who is the firstborn of all creation, and who rules over God’s current creation and will rule over God’s promised new creation. He tells us that on the cross, evil has been defeated and we have been reconciled to God. Paul doesn’t spell this out in any detail, only that this is what God has accomplished. Evil has been allowed to do its worst to Jesus and has failed to destroy him. Instead, God raised him from the dead and in doing so, ushered in God’s new creation, God’s newly healed and redeemed world in Christ. Not only that, but God has called us as Jesus’ people to be human agents of God’s new creation in the world. When we believe that God really has overcome evil and reconciled us to him in and through Jesus’ death on the cross, we know that we too will share Jesus’ ultimate fate of resurrection so that what happened to our Lord will also happen to us. We become a forgiven people in Christ and we have confidence that we can stand before God as Jesus’ people, despite our sins.

And as Jesus’ people, we are called to work on deepening our relationship with him so that we do know without a doubt that the above promises are true and that we too are part of God’s promises to heal and redeem his good creation. This is the mystery Paul talks about in our lesson today. Jews are not the only ones who are called to be part of God’s new world. Gentiles are called to be part of it as well, specifically Gentiles who put their hope and trust in Jesus and who develop a living and active relationship with our living and active Lord. This is what it means to have Christ in us, our hope of glory. It means he is available to us at all times in the power of the Spirit to love us and heal us and help us live as people who have real hope, even in the midst of our present adversities, because we have faith that we too will share in his risen glory. What this means on a practical basis is this. As Jesus’ people, we know first and foremost that we are loved and forgiven by our Creator so that we know the real heart of God. This, in turn, means we are to live our lives patterned after Jesus for the sake of others. We look out for each other and care for each other. We are careful not to pursue our own self-interests at the expense of others. We are quick to forgive and slow to judge in self-righteous ways. We are tenderhearted toward each other and bear each other’s joys and burdens. Every time we do these things, the new creation becomes a fuller reality. And it all starts by engaging with Jesus, the Word of God. No wonder our Lord reminded Martha and the others that Mary was doing the needful thing by sitting at his feet and listening to him teach God’s truth and wisdom. It’s the very truth and wisdom that enables us to know we have Good News and to live it, now and for all eternity. To him be honor, praise, and glory forever and ever.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.

David Brooks: Are We on the Path to National Ruin?

12brooksWeb-master768I never really understood how fascism could have come to Europe, but I think I understand better now. You start with some fundamental historical transformation, like the Great Depression or the shift to an information economy. A certain number of people are dispossessed. They lose identity, self-respect and hope.

They begin to base their sense of self-worth on their tribe, not their behavior. They become mired in their resentments, spiraling deeper into the addiction of their own victimology. They fall for politicians who lie about the source of their problems and about how they can surmount them. Facts lose their meaning. Entertainment replaces reality.

Once facts are unmoored, everything else is unmoored, too. People who value humility and kindness in private life abandon those traits when they select leaders in the common sphere. Hardened by a corrosive cynicism, they fall for morally deranged little showmen.

And then perhaps there’s a catalyzing event. Societies in this condition are culturally tense and socially isolated. That means there are a lot of lonely, alienated young men seeking self-worth through violence. Some wear police badges; some sit in their rooms fantasizing of mass murder. When they act, the results can be convulsive.

Read and reflect on it all.