The Good Shepherd

A Sermon on John 10: 11-18

If I were to ask you to recall a comforting voice, whose voice would come to mind? Would it be a parent or a grandparent? Maybe it was a sibling. Often the voice we recall as comforting is someone who kept us safe. When I was a child on the playground at school, I knew my sister would come to protect me. If I cried out, she was the first one by my side with her fists up. Her call of ‘I’m coming!’ comforted me. I knew when I heard it I would be fine. That is what the shepherd’s voice is like for the sheep.

In our reading today Jesus refers to himself as the ‘Good Shepherd’. But shepherding is absent from most of our lives and realms of experience today. The movement of people from rural areas to cities is increasing rapidly. In 2007, city dwellers formed the majority of the world’s population for the first time in history. By 2015, three million of us were moving to cities every week. In addition to the switch from pastoral to urban living, we also live in a ‘post-wolf’ Europe! Wolves are actually being REintroduced into the wild. So for us, the image of a shepherd protecting his flock from a pack of wolves is one that is increasingly hard to relate to – in those terms.

So what does a shepherd do? He calls his sheep every morning. He leads them to safe pastures for feeding and clear water for drinking. He guards and watches over them. At the end of the day, he leads his sheep to a safe place to spend the night. Sounding a bit like Psalm 23? “The Lord is my shepherd, I shall not know want. He makes me to lie down in green pastures; he leads me beside still waters; he restores my soul.” The next day he does it again. The shepherd is nothing, if not completely reliable and present for the well-being of the sheep – always. So the psalmist ends Psalm 23 with the assurance that “Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long.”

It is interesting to note that today’s reading from John chapter 10 is sandwiched between two miracles: the healing of the blind man in chapter 9 and the raising of Lazarus from the dead in chapter 11. After the healing of the blind man, the Pharisees are giving Jesus a hard time. Yes, he had just healed a blind man, but he did it on the Sabbath – and we know that the Pharisees loved rules. They said Jesus couldn’t be from God because he had healed on the Sabbath. He had broken a rule – actually a commandment – to keep the Sabbath holy. Jesus answers by telling parables about his relationship to the people using the sheep / gate / shepherd / hired hand motifs. Jesus says that the shepherd comes through the gate, and not over the fence – only a thief comes over the fence. The true shepherd also doesn’t abandon the sheep when trouble comes like a hired hand will. In other words, he is the real thing – over against the Pharisees of his day, who clearly did not care for the sheep like the owner does. A shepherd will not look to see what day it is when one or more of his sheep is ill or threatened. That need is NOW, and must be answered. Jesus is also not pretending to be someone else. Jesus isn’t going to show up under the Metoo hashtag as yet another person who curried public favor in order to hide his dark deeds – something which he very much accuses the Pharisees of. There is no deceit in Jesus. He IS the good shepherd.

And then Jesus says, “For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again.” Then as if to underline that last statement about Jesus’ power, the author of John gives us the story of raising Lazarus, a man who had been “in the tomb for four days”. Jesus had power not only to give life to others, but to himself also. This is yet another proof to the early Christian community that the resurrection could happen. It was clearly within the remit of Jesus’ power.

What does this mean for us today? Well, let’s return to that comforting voice image. In the verses just after today’s reading, Jesus says, “My sheep know my voice.” The voice of the shepherd is comforting. A comforting voice is one of healing, reassurance and solidarity. Words of comfort are often lacking in today’s society, sometimes even dismissed or belittled, but they are incredibly important to our mental and spiritual well-being. First Responders know this well. The very first thing they do is start talking to the injured person with comforting words. In the aftermath of the shootings in Las Vegas, the badly injured who survived were those who had someone staying with them and talking to them, telling them that help was on the way. In the stories I have read – and heard -about traumatic births, the young mothers who suffered mentally afterwards often had one thing in common – no one spoke words of comfort to them when the situation felt out of control. They desperately needed to hear “This is normal. You will be fine. I promise to be right here for you.” Words of comfort. Words of solidarity. Words that heal. Words that protect.

We often don’t think of words as protecting us. Protection is normally assigned to the realm of physical protection from harm. We know that words can harm. Words can also protect. Comforting words especially. They don’t hide the truth – or dismiss it – in fact, words of comfort will speak the truth first. Yes, you are dying. Yes, you have been abandoned. Yes, you did lose your job. Words of comfort, though, always move to an important reminder: BUT you are loved by the God of Glory who is present with you. You will not fight this battle alone.

The 14th century mystic, Julian of Norwich, wrote of visions she had while deathly ill. In one of the visions, she is seriously upset by the presence of sin in our lives. She writes:

But Jesus, who in this vision informed me of all that is needed by me, answered with these words and said: ‘It was necessary that there should be sin; but all shall be well, and all shall be well, and all manner of thing shall be well.’
Later she writes: “And so in the same five words said before: I may make all things well, I understand a powerful comfort from all the works of our Lord God which are still to come.”

Words of comfort draw on the future for their protective power – on what God will do because God is in the future too. Julian recovered from her illness and lived another 33 years. She had been calmed and comforted with a blanket of words that wrapped her in love.

Whenever you feel like God has abandoned you, listen to the voices around you. Pay close attention to those who are speaking words of comfort. Words that remind you that you live, breathe and have your being in the love of God. They may be words from someone here at church or a family member or neighbor. They may be scripture verses that you memorized as a child and suddenly come to mind again. They may be from a vision. The Holy Spirit has many ways to speak to us. Are you listening? Whenever I despair about a situation in our family, my mother-in-law centers me with the words, “What would we do without the love of Jesus?” I hear in her words the voice of the shepherd reminding me that “Nothing can separate us from the love of God in Christ Jesus our Lord”:

Not life, in all its messiness
Not death, in all its pain and grief
Not angels, with their messages
Not rulers, with their decrees – and certainly not politicians
Not things present, that tempt and pull us in different directions
Not things to come, whether peace or war
Not height, and its thrill of success
Not depth, not even the depth of the grave
Not anything else in all creation.

When I entered the church this morning, I noticed above the door is the sculpture of Jesus as The Good Shepherd. You should look at it on your way out. It is a great reminder that our risen Lord, is present with us in all situations, “I am with you always even to the end of the age.”

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Pick up Your Cross

John 2:13-22

So I have a question for you. You probably know the answer, but I want you to think about it a little bit harder. Why did Jesus spend 40 days in the wilderness? I know this isn’t the passage for today, but humor me here. We are in Lent after all. Lent is very strange to me. I grew up in a tradition that did not celebrate Lent. I was told that we were supposed to live self-sacrificially all year-round, not just 40 days out of the year. When I became Anglican as an adult then, I have questioned Lent a lot. So I ask myself, why? What was Jesus doing those 40 days in the wilderness?

(pause) I have to admit part of my difficulty with Lent is that my birthday falls in the middle of it! (pause) I do struggle with that. What was he doing? He wasn’t just giving up chocolates, giving up luxuries. He was resisting temptation at its deepest level. He was, in fact, re-coding himself. Or if you are above the age of 50, perhaps the word ‘re-programming’ might be better. He was re-programming his brain. He was training for the front lines. Why?

As humans we are designed to self-preserve. It is our ‘Modus Operandi’. I want to be alive tomorrow. Our first instinct as a baby is for food. We dress appropriate for the weather. We try to balance sleep, work and exercise. We try to eat healthy. We are each programmed to do what is safe, life-giving for ourselves first. Our existence is our first priority. Jesus, though, In making himself very hungry and lonely and uncomfortable, was doing the opposite. He was asking how far can I go without wanting to jump in and save myself? Why was he doing this? Because he was about to make a lot of people very angry with him.

Unfortunately, we in the Christian western nations have sanitized Jesus. Some say ‘domesticated’ him. We have made him polite and acceptable. The problem is, as Holger pointed out last week, that’s not the Jesus we have before us in Scripture. Jesus offended people – especially those who were rich, powerful and educated, but most especially the religious leaders. He called them a variety of names: “Whitewashed tombs”, “hypocrites”, “blind guides” and “fools”. He calls them “snakes” and “broods of vipers”. He did not mince words. He was angry. He knew he was going to put himself in the path of danger. And he did. Spend some time this afternoon or this week and just thumb through the gospels, and count the number of times people got so mad at him they wanted to kill him. It comes up again and again. This is not someone who is being polite. This is not someone who is being quiet and just letting things move on.

Now, I don’t know about you, but I have my self-preservation monitor set on ‘high’. I do everything in my power to keep myself safe and healthy. It is rare that I will speak out on a subject unless I know I can do it from a position of safety. And yet that question keeps nagging in the back of my mind: Is this the right place to be for a follower of Jesus? If I am to be like Him, should I also not push my safety to the side for a greater purpose?

This year marks the 75th anniversary of the death of Sophie Scholl. I work in the very building at LMU where she and her brother and friend were caught distributing anti-Nazi leaflets in 1943. Everytime I step out of that building on a bright sunny day, her last words ring in my ears:

„How can we expect righteousness to prevail when there is hardly anyone willing to give himself up individually to a righteous cause? Such a fine, sunny day, and I have to go, but what does my death matter, if through us, thousands of people are awakened and stirred to action?“

Sophie was beheaded at the tender age of 21, just down the street in Stadelheim Prison. She was more Christ-like than I fear I will ever be. She had the courage to say ‘We’ is more important than ‘me’.

In our scripture reading from the book of John, Jesus does more than just name-calling. He acts out. He makes a whip to drive out the animals being sold in the temple. The reason? Well, first the temple isn’t a marketplace. It is a place of prayer. Second, there is speculation among scholars that the requirement to present animals for sacrifice was being exploited by unscrupulous sellers, moneychangers and the Temple Leaders. Only the animals purchased in the temple were blemish-free; those brought to the temple were not good enough. The people coming to worship and prepare for the passover were being ‘robbed on their way to righteousness’, and that infuriated Jesus. And why not? Jesus turns over the tables of the sellers and pours their coins on the ground. Don’t you know that enraged them? He was confronted with ‘Who gave you authority to do this?’ His answer was rather snarky when you think about it: “Destroy this temple and I will rebuild it in three days!” The scripture tells us that only later did the Disciples understand that Jesus was referring to his own body as the temple. But the answer confused the questioners, and distracted them. He was good at that.

It is important to note what made Jesus angry. It almost always has to do with injustice, with exploiting vulnerable people, and with keeping the Love of God distant from the “common man”, putting barriers in front so that the “common man” couldn’t come and worship and feel the Love of God. That was simply unacceptable to Jesus. He accuses the scribes and pharisees of withholding righteousness from the people, keeping it to themselves. They had made the rules more important the the humans for whom they were made. They rebuke Jesus for healing someone on the Sabbath, because they considered that ‘work’. They put barriers in the way of innocent people trying to fulfill the law when coming to the Temple for the Passover feast.

When Martin Luther stood up to the Catholic Church in the 1500’s, he was essentially accusing the church of doing the same thing that Jesus was accusing the Temple leaders of his day: They were exploiting their leadership to keep people away from God – keeping people feeling guilty and doing penance to keep them paying for forgiveness or paying to reach various stages of purgatory or heaven. They were supposed to be bringing people closer to God. The good news that Jesus brought was this: God loves you as His own child. You do not need to wonder if you deserve to be here. Nor must you carry a load of guilt around with you everywhere. Nor should you have to buy your way into the presence of God – whether that is the Temple or Heaven or your local parish church. The worship of God must not be turned into yet another power structure for greedy and selfish men (or women) to abuse. God is for all.

As a Christian today, I ask myself what would I put myself in danger for? What greater good? Where can I be Christ in this world? It is sad and paralyzing to note that there are so many injustices in the world to choose from. Go to any country and pick one. But especially now as an American, I can say with complete conviction it is about making our public gathering places safe again. If Jesus were alive today, (and I pray that those who call themselves Christians will recognize that they are Him in body) I am certain he would be turning over the desks of Congress and yelling, “How dare you turn our schools and churches into slaughterhouses!” Allowing violence to reign is wrong and unacceptable. In this situation, inaction is also unacceptable.

Being a Christian isn’t about being polite and sweet at all times. It is, in fact, putting yourself in harm’s way to protect the vulnerable and to cry out against injustice. There is a time when it is right for Christians to be angry and vocal, to pick up the cross. By the way, picking up your cross doesn’t mean dragging around a burden your whole life. It means walking to calvary, walking to die. Dietrich Bonhoeffer wrote in ‘Cost of Discipleship’ (p. 99) that we accept this duty at the very beginning of accepting Christ: “Thus is begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die.”

Are you preparing yourself for such a time as this? Are you ready at any moment to stand up, be heard, and be vulnerable that others might have life?


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Heaven on Earth

(A Sermon based on Matthew 24 and 25)

What is heaven to you? Is it a place where your favorite things or activities take place, up there in the stratosphere after you die? Is it a golden stretch of beach with constant sunshine and the lapping of ocean waves? Perhaps to you it is a place of singing praises to God for eternity. I love hymns, but I have a friend who doesn’t like church hymns at all. He said if heaven is a place where we sing hymns for eternity, no thank you. For some of us, heaven is defined by chocolate: I have a fridge magnet that says, “If there is no chocolate in heaven, I’m not going!” But heaven is not a place that is defined by our likes or dislikes. The Bishop spoke last week about moving into ‚larger life‘ when we die, and that’s not a bad image actually.

The theologian Jürgen Moltmann recently tweeted that “The Kingdom of Heaven is about life before death.” I agree with that statement: that the stepping into Heaven starts during our lifetime. The Kingdom of Heaven parables in Matthew – one of which is our Gospel reading for today – are all about the fact that Jesus said, “Heaven starts here, and this is what it looks like.” Jesus saw it as central to his purpose to usher in the Kingdom – but it won’t be the same Kingdom the Jews of his day were expecting nor one that any of us would imagine. The Kingdom of Heaven doesn’t run by Earthly rules and isn’t defined by material wealth or military power. In the Kingdom of Heaven, might does NOT mean right! It also isn’t far, far away. It is as if Jesus lassoed that distant, far away Kingdom and nailed it to the ground and said, ‘It starts right here. You can step into it.’ It is a spiritual kingdom; a way of living.

In Jewish thought the ushering in of the Kingdom of Heaven would also bring about the end of the world as we know it starting with a cataclysmic war before peace finally reigns in Jerusalem. Chapter 24 of the book of Matthew is an example of how the Gospel writer attempted to highlight the distinction that Jesus was drawing by the way he interweaves some of Jesus’ words about two separate events. Verses 15 – 29 are almost certainly referring to the destruction of Jerusalem in 70 AD. I will read a few of those verses to remind you of them: “So when you see the desolating sacrilege standing in the holy place, as was spoken of by the prophet Daniel (let the reader understand),  then those in Judea must flee to the mountains;  the one on the housetop must not go down to take what is in the house;  the one in the field must not turn back to get a coat.  Woe to those who are pregnant and to those who are nursing infants in those days!  Pray that your flight may not be in winter or on a sabbath.  For at that time there will be great suffering, such as has not been from the beginning of the world until now, no, and never will be.”

We may not have a CNN or BBC Reporter to show us videos of that war like we have with modern-day Syria, but we do have a written account from the Roman historian, Josephus. Josephus tells about how the city of Jerusalem was surrounded and slowly starved to death over the winter. It was chock full of people from the surrounding villages – much like the smaller kingdoms in Lord of the Rings who evacuated to Helms Deep for protection – the Jews from the local villages around Jerusalem fled for protection within her walls and towers. [Instead of fleeing the city like Jesus told them to – although a Church Father in the 4th Century did speak of an  oral tradition that said the Christians actually did evacuate. ] While the Roman soldiers set up camp around the city, the inhabitants turned on each other and burned each other’s food barns. When the Romans finally entered the city, they (and I quote) “went in numbers into the lanes of the city, with their swords drawn, they slew those whom they overtook, without mercy, and set fire to the houses wither the Jews were fled, and burnt every soul in them, and laid waste a great many of the rest; and when they were come to the houses to plunder them, they found in them entire families of dead men, and the upper rooms full of dead corpses, that is of such as died by the famine; they then stood in horror at this sight, and went out without touching anything. But although they had this commiseration for such as were destroyed in that manner, yet had they not the same for those that were still alive, but they ran every one through whom they met with, and obstructed the very lanes with their dead bodies, and made the whole city run down with blood, to such a degree indeed that the fire of many houses was quenched with these men’s blood.” (The Wars Of The Jews, 6:8:5). End quote

The book of Matthew was written within the first 15 to 20 years after that siege, most likely for the Christians in the city of Antioch. The ancient city of Antioch is located in modern-day Turkey about 12 miles north of the Syrian border. Hence verse 34: ‘Truly I tell you, this generation will not pass away until all these things have taken place.’ In Chapter 24, Matthew is reminding the readers of Jesus’ words of warning concerning the destruction of the temple and the suffering of Jerusalem that was to come.

“Yesterday was ‚Remembrance Sunday‘ for all the Commonwealth Nations. It is a day set aside to remember those fallen in the Great War, WWI. That war took place 100 years ago, and we still remember. The wounds of the fall of Jerusalem would have been very, very fresh for the early Christians – many of whom were directly or indirectly affected by the war. They knew what Hell looked like. Hell is a war zone, a city under attack. Nearly 1 million were killed in the siege of Jerusalem alone, which was only one event in a much longer war. The Gospels were written against that devastating backdrop for a grieving and persecuted people. I can’t emphasize that enough. I encourage you to read the Gospel of Matthew again with this fact in mind. Pay close attention to the ‘Kingdom of Heaven is like…’ statements.”

Back to Matthew Chapter 24: what do these verses say about the connection between the siege of Jerusalem and the coming of the Son of Man (or the second coming of Christ, as the Christians interpreted that to mean)? In the original Greek text verse 36 starts with a transitional word best translated as ‘But’: ’But about that day and hour no one knows…’ The phrase ‘that day’ is also significant. It’s as though he is drawing a line of demarcation between the destruction of Jerusalem and the return of the Son of Man. And the point he is making is this: What matters is not whether or not this is the ‘end times’, but whether or not you are ready.

Cue the parable of the ten virgins. No one knows when the Bridegroom will arrive, so have extra oil – be prepared. Live like a member of the Kingdom of Heaven – every day, every hour. Heaven starts now.

Earlier in Matthew, Jesus is asked the question: Who can enter the Kingdom of Heaven? He answers by taking aside a child, and saying, “Whoever is like a child.” He didn’t mean ‘whoever is immature’. He meant ‘whoever is genuine’. This week our son helped to conduct a new opera. It was performed first to thousands of schoolchildren, who were bussed in for the performance. He said their reaction was amazing: It was ‘uncontained enthusiasm’. They went wild. The kids in the front row where high-fiving and fist-bumping him. He said it was unlike anything he had previously experienced. He said it was not at all like the adults who say, very reserved, “Well, wasn’t that lovely?” I wrote back to him that I have always thought the praise of a child is special, because they haven’t yet learned to ‘be polite’. They haven’t built a mask. And if you put Jesus’ words about being childlike next to his ‘woe to you scribes and pharisees’ comments – especially calling them whitewashed tombs, his meaning is obvious. If you want to be a member of the Kingdom of Heaven, be genuine. Do not say one thing and do another. Live honestly with yourself, with others, and with God.

So the main question I have for you today is one we should be asking ourselves every morning when we look in the mirror: Are you living as a member of the Kingdom that is already here? Are you real? Are you practiced at loving the Lord your God with all your heart, soul, mind and strength? Do you really love your neighbour as yourself? Do you cry for justice to roll down like waters and righteousness like an ever flowing stream? If you do, then you will be ready for the second coming, or for the end of this earthly life, and the transition from this body to a heavenly one will be as natural to you as walking out the door of this church and into the street – into larger life – because you have created Heaven on Earth. AMEN

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The Cheerful Giver

2 Corinthians 9:6-15

The reading we heard this morning from second Corinthians takes place within the context of fundraising. You probably don’t think of Paul as a fundraiser, but he did a lot of that on his travels. To set the context for you: You need to know that ‘Achaia’ is a province in which the city of Corinth was located. While the letter is titled ‘to the Corinthians’, in the text itself Paul refers to these people as ‘Achaia’. (It would be like titling it ‘Letter to the church in Munich’, but referring to us as ‘Bavarians’ in the body of the letter.) Evidently, this congregation had previously pledged some money to support the Jerusalem congregation. And Paul has sent two brothers, one being Titus, to Corinth to collect the money.

Listen carefully as I read the first five verses of 2 Corinthians, chapter 9:

“There is no need for me to write to you about this service to the Lord’s people. 2 For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. 3 But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. 4 For if any Macedonians come with me and find you unprepared, we—not to say anything about you—would be ashamed of having been so confident. 5 So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given.”

So (hand motion) – pay up on your pledge.

Now the very next verse is a real gift. It is rare in the scriptures to have such a large red arrow as these next words: THE POINT IS THIS -ie pay attention – “The one who sows sparingly, reaps sparingly, and the one who sows bountifully, reaps bountifully.” Now that is just common sense, but very applicable to us as well. If enough money is not given or pledged, then the Vestry has to cut things out of the budget. If the budget is cut too much, the church eventually ceases to exist.

But how you give is also important. Notice he doesn’t want them to feel coerced into giving reluctantly. “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver.” Now, we all know want a reluctant giver looks like. In the ballet, The Nutcracker, the first Act takes place in the home of a Burgermeister who is throwing a Xmas party. Invited to the party is a mysterious toymaker named ‘Drosselmeyer’, who appears to have magical powers. Drosselmeyer gives a beautiful present to his goddaughter, Clara. It is a wooden Nutcracker dressed as a soldier. Clara’s younger brother is very jealous. He grabs the Nutcracker out of her hands and runs off with it. A chase scene ensues, which only ends when the Burgermeister stops the young boy and demands he return the gift. Fritz screws up his face and throws the Nutcracker on the floor at Clara’s feet, and it breaks. THAT is a reluctant giver. We have all seen that scenario among children. Maybe you were the Fritz or Clara among your siblings. As adults we internalize it. We may not show that feeling quite in such a raw and dramatic way, but don’t we sometimes feel it? ‘Oh! Hear comes that man. I hope he doesn’t ask me for money again.’ We cringe inside when asked to part with our money.

God wants us to give cheerfully. Why? Because to give reluctantly shows a lack of trust in God’s ability to provide. God shows us over and over again, not only in scripture, but in nature as well, that the Lord is the creator and sustainer: “And God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work.” Some of you may be familiar with the ‘prosperity teaching’ that is popular in places in the USA. This particular interpretation of scripture teaches that ‘for every dollar you give, the Lord will multiply it a hundredfold and make you rich.’ It promises that if you give to their particular ministry, you will be able to drive a fancy car and own a big home. That is NOT what scripture says. Or more precisely, like any good lie, it is only partially true. Verses 10 and 11: “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way for your great generosity, which will produce thanksgiving to God through us…”

You are familiar with the Christmast Carol, right? Tell me, do you think that Scrooge after his night with the ghosts had more money in his coffers after paying Tiny Tim’s medical expenses, buying Christmas gifts, and raising his employees’ salaries? Of course not! It is only when he started giving the money away that he became truly rich. Heavenly riches are not made of this tool we call money. The “harvest of your righteousness” is more souls saved. It is the Image of God sitting in the pew next to you. Look left, look right. If you want more souls in the pews, be a generous giver.

I want to address briefly what it means to trust God. I have heard people say things like, “How can I trust the Lord when I prayed for God to heal my child who later died?” and “How can I trust the Lord when God allowed the storm to take my house? or fire… or war that tore up my country?” Trusting God isn’t about having things resolve the way you want them to. It is, in fact, just the opposite. Trusting God is about handing over the power, putting a situation in God’s hands and saying, “You are the Lord. Your will be done.” It is scary to give up that power. We can trust in God’s ability to provide because we know who God is: Creator, Redeemer, Sustainer.

Now I am going to take you back to 1876. (Hmm, lots of examples from the 19th century in this!) Horatio Spafford was a lawyer in Chicago whose business burned down in the Chicago fire. He decided to send his family to Europe while he cleaned up and tied up loose ends. Now, I am certain that Horatio Spafford prayed for the safety of his wife and four daughters as they crossed the Atlantic in 1876. But there was a shipwreck, and when he heard that only his wife survived the ship’s sinking, and that he had lost all four of his daughters ages 2, 7, 9 and 11, he penned these words, „When peace like a river attendeth my way, when sorrows like sea billows roll. Whatever my lot, Thou hast taught me to say, ‚It is well, It is well with my soul.“ THAT is trust in God.

But the Spafford’s story doesn’t end there with the pretty words of a hymn. Anna and Horatio Spafford had lost everything. He lost his business in the great Chicago Fire, and then they lost their 4 children at sea. (Sounds a bit like Job, doesn’t it?) So what did they do? Scream at God? No. They regrouped, trusting in God-the-Provider, and decided to bring a little piece of Heaven to Earth. Along with 16 other members of their church, they set up the American Colony in Jerusalem. At that time, Jerusalem was under the control of the Ottoman Empire. And if you think the city is fractious now, it was much worse then. The lines between peoples and faiths were thickly drawn. The American Colony accepted whoever came through its doors, not caring what race, religion or nationality they had. The colonists treated all human beings as bearing the image of God and deserving of respect. It was, at times, a hospital for the wounded, at others an orphanage, but always a place where the weary traveler could arrive and be welcomed with open arms. Eventually many more Swedes, and Americans joined the Spaffords and purchased a much larger venue. The American Colony eventually (thanks, in part, to the grandfather of Sir Peter Ustinov) became a hotel. Quoting from the archives:

“The American Colony Hotel has a unique place in the history of the area, having endured countless challenges and a series of wars. It was the venue from which the white flag—made from a bed sheet from one of the Colony’s hospitals, currently displayed at the Imperial War Museum in London—was taken in 1917 to initiate the truce that ended Ottoman rule in Jerusalem.
The Colony has always been known locally as a neutral island, remaining outside the turbulent politics of the land. Owned neither by Arabs nor Jews, but by Americans, British and Swedes, it has always had friends from all sectors of Jerusalem’s mixed society. An oasis where Jews and Arabs comfortably meet, it is also a favorite haven for international journalists, high-ranking officers of the United Nations and diplomats from across the world.
The original founders retained their former home in the Old City and used it for charitable purposes, providing care to needy children with services that grew over the decades. Today this building houses the Spafford Children’s Center, which runs medical, infant welfare and social work departments for local children.
Although the daily management of the hotel was handed over by the Spafford’s grandson, Horatio Vester, upon his retirement in 1980, to Gauer Hotels of Switzerland, the American Colony is still owned and run by the descendants of the original founding community. Its board of directors is composed of family members who remain closely involved. The Colony is a part of their family history, just as it is a part of the history of Jerusalem.”

Note the comment about the Spaffords’ grandson. The Spaffords had three more children, two of whom lived into adulthood. Now to steal Paul’s words, THE POINT IS THIS: The Spaffords’ greatest contribution came AFTER they had lost everything. They trusted in God’s ability to provide. And that is exactly why we also can give cheerfully.

God isn’t Superman who swoops in to right all the wrongs in your life upon your request. The story isn’t about you and your little piece of the world. The story is not about me and my little piece of the world. It is about ‘us’ collectively. God is the sovereign Lord, who is in charge of eternity, the fount of life and love.

Be a cheerful and grateful giver, money is only a tool, a means to an end. It is not the end in itself.
Praise be to God!

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Faithfulness and Abraham’s Wobble

When you think of the word ‚faithful’, do you think of an object? The word ‘faithful’ reminds me of a rock.  While ‘faith in Christ’ may be solid and as reliable as a rock, faithfulness is something altogether different.  Faithfulness isn’t the same as being stubbornly immovable – like a rock. It is in fact, quite the opposite.

Think about it. What did Abraham’s faithfulness cause him to do? It caused him to pack up all of his belongings, his family and his servants, and set them on a trek far from home – far from everything that was familiar to them. His faithfulness pushed him out of his comfort zone.

Most of us here at Church of the Ascension know exactly what that feels like. Many of us are far from our families and the culture of our childhood; that place where we felt truly able to move and communicate fully and freely. We knew the rules – even the unspoken ones – of the community. Here we know them only partially. As well as I know the German language and culture, I am still surprised by the occasional reprimand that I have behaved unseemly when I thought I was being perfectly polite. It is a harsh thing to step out of one’s zone of familiarity.

‘Faithfulness’ implies a relationship. Abraham had faith in God because God promised, and then acted faithfully on those promises. God had Abraham’s trust. Other Biblical characters, like Ruth, shows this kind of relationship to other humans. Ruth trusted Naomi, her mother-in-law. When Naomi told her to return to her people, she refused, and declared that she would follow Naomi, ‘Your people will be my people. Your God will be my God.’ Ruth had faith in Naomi that her people and her God would be just towards her.

Faithfulness is toward another being.  It is the willingness to bend your will to someone else’s. We are not faithful to a dogma or a line of belief. If we were, then the image of immobility would be correct. Dan Migliore in his book Faith Seeking Understanding puts it like this:

“The act of faith is not rightly understood when it is viewed as mere assent to propositions presented to us by the church or the Bible. Christian Faith is the act of personal trust in God made known in Christ, not bare assent to propositions about God or Christ. The Reformers distinguished between two ways of believing. One way is to believe certain things about God – for example, that God exists, or that Christ performed miracles. Luther called this historical or factual knowledge rather than faith in the proper sense. The other way is to believe in God. When I put my faith in God (and here he quotes Luther), “I not only believe that what is said about God is true, but I put my trust in him, surrender myself to him.” (p. 236)

This kind of faith – believing in – presupposes a relationship, a relationship built on a history together. Abraham was considered righteous not because he always did what was right, but because he had a faithfulness in God that was based in a relationship. And that is all that is required of us. Paul says, just trust in the gift that God has so freely given. There is no need to ‘earn’ the gift, just trust it.

It is true that the fruit of the Spirit – love, joy, peace, hope, etc. will come about as a result of that relationship with God. Good works will also be a result, but one does not receive the gift of Christ’s salvation, or God’s love and attention, by notching up a certain number of good works first. You cannot earn it. You do not need to earn it. You need only accept the love and trust the Lord who continuously creates, who gives life to the trees, the grass, the fruit, the birds, the animals, the humans. The Lord who never asks if you deserve to eat the food that is so freely provided. This is the same Lord who continuously, year on year brings the dead back to life. Spring is coming.

But Abraham… and this is important… was human. He wobbled. I love this. You know those little dashboard doggies with the heads that go up and down? I would like a little Abraham that sits on my dashboard with a bobbling head as a reminder that even the great faith-filled Abraham wobbled. It is worth your time to read Abraham’s whole story. Not only did he tell Pharaoh that Sarai was his sister – out of fear for his own life – he also decided that maybe God needed a little bit of help with the whole business of descendants. Sarai was getting too old to get pregnant, so Abraham kind of second-guesses God. You know, maybe Abraham thought he needed to do more in this relationship.

You know that feeling, right? Someone close to you has promised to do something, but time is moving on, so you decide to take matters into your own hands? How well does that work out for you?

Abraham expresses his worry to Sarai, who suggests that maybe he should impregnate one of her slave girls, Hagar. Hagar does indeed get pregnant from Abraham, and she bears him a son, but she is also so angry with Sarai that discord is brought into the household. God is watching this, and shaking His head, and probably rolling His eyes. It doesn’t say that in the scripture, but the implication is there. Hagar’s child is named ‘Ishmael’. Ishmael means ‘God is hearing’.

Then 13 years later, God comes to Abraham and makes a covenant with him. Maybe he felt Abraham needed to do something this time. A promise is one-way, but a covenant is two-way. Abraham is to have all the males in his household circumcised. (Now come on, that could not have been a pretty picture!) God will then bless Sarah, and she will bear a son. The scripture actually says in Genesis 17: 17, “Then Abraham fell on his face and laughed, and said to himself, ‘Can a child be born to a man who is a hundred years old? Can Sarah, who is ninety years old, bear a child?’” He laughed! At God. And lived. But Abraham took the covenant seriously. Abraham also asked God to bless Ishmael. God repeats his promise about Sarah, but also says, “As for Ishmael, I have heard you (remember the meaning of his name?); I will bless him and make him fruitful and exceedingly numerous; he shall be the father of twelve princes, and I will make him a great nation. But my covenant I will establish with Isaac, whom Sarah shall bear to you at this season next year.’ And when he had finished talking with him, God went up from Abraham.”

This was a relationship of trust, love, and negotiation. Yes, Abraham wobbled. Yes, Abraham feared. Yes, Abraham got anxious. But he never left the relationship. Being faithful means staying IN the relationship – with all its ups and downs. And that is all God asks of you: Stay with Him.

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Fiscally Faithful (a sermon on Luke 16:1-13)

It is hard to give away money.  Think about it. What goes through your mind when you see a beggar on the street? My mind gets filled with so many questions, it is like a brain gridlock. How much will help? Will the money be used for alcohol or drugs? Is this person begging for him or herself – or are they a slave to human traffickers? Will money really help? Should I just buy him or her a cup of coffee? Or maybe something more nourishing? The list of questions is endless, and I end up decision-paralyzed.Catan - Germany

If you think giving a few coins to a beggar is difficult, imagine how much harder it is to give away a lot of money. Let’s say I have 3 million to give away. (I don’t, but just go with me on this.) Who do I give it to? How do I know that a charity is trustworthy – not a front for a terrorist organisation, for example? Who will vet it for me? How am I going to have time to sift through the thousands of begging letters that have arrived in the mail? How much will it cost me to give this money away?

Soon after we moved to England, that country started a national lottery. Ten years later, there was a documentary on 10 of the winners about what they did with their windfall – and whether or not the money actually made them happier. Only 2 of the winners were ‘happy’ sort of. Those two had remained anonymous. They had also moved out of the country and lived where they could spend their money without questions asked, which they said felt like a ‘necessary exile’. Most of the winners had blown through their money – had as it were a whirlwind date with a wealthy lifestyle, but ended back in their original job and pre-lottery win lifestyle. One man tried to give his money away. He was the most unhappy of all of them.  He thought he would be generous and pay off the mortgages of his family members. That sounds great, right? No sooner had he told them he was finishing off their mortgages than the fighting began, “But their house is more expensive than ours! That’s not fair. We want a bigger home!” The fight was so intense that it tore his family apart. Many of them won’t talk to each other now.

So what is money anyway? It is a representative tool. It represents something else. In cultures where there isn’t printed or minted money, families have to barter goods. So let’s say I have a dozen eggs and need some wool to knit a sweater. I go to the shepherd and ask him if I can trade my eggs for some of his wool. Now that works if he needs eggs. What if he doesn’t? What if he says, ‘Well actually I need milk.’ So I take my eggs to the milkman and ask if he will trade some milk for my eggs so I can buy wool, and he says, ‘Actually, I don’t need eggs, I need shoes.’ Money was introduced to make purchasing goods easier. It allows for a more complicated trading economy – an economy which we inhabit. Our church, like anyone else, has to use cash to pay its rent, lighting, salaries and missions. We send money to a children’s hospital and orphanage in Romania. Why money? Let me read a passage to you from the novel, Cutting for Stone. This is the story of a young man of Indian descent growing up in Addis Ababa, discovering his identity and his surgical talents. In this short passage, a man from a church in Houston, Mr. Harris, has come to visit the mission hospital in Addis. He is visiting with the woman in charge of the hospital, the Matron:

“Harris stared at the stack of Bibles by the wall. He hadn’t seen them when he first walked in.

“We have more English Bibles than there are English speaking people in the entire country.” Matron had turned from the window and followed his gaze. “Polish Bibles, Czech Bibles, Italian Bibles, French Bibles, Swedish Bibles. I think some are from your Sunday-school children. We need medicine and food. But we get Bibles.” Matron smiled. “I always wondered if the good people who send us Bibles really think that hookworm and hunger are healed by scripture? Our patients are illiterate.” (Verghese A., Cutting For Stone, p155)
We send money so that the hospital in Romania can buy fresh food and the right medicines and medical supplies in the quantities that they need. A cash economy allows us to do that.
Money is representative; it is also a tool, like a hammer. Which is why we don’t worship it. Can you imagine worshipping a hammer? ‘Oh hammer, you are so glorious. You make the most beautiful houses!’ (Well, in the right hands perhaps, in my hands, the hammer would just create a mess.) Money is just a tool, and like most tools, it is only useful when it is moving around. If money sits still, it is useless. You may say, ‘I have money sitting in savings’, but a)ctually it isn’t sitting. It is being loaned out to other people and businesses. Remember the movie, ‘It’s a Wonderful Life’ when there is a run on the bank, and George has to tell the people he doesn’t have all their money in cash because it is in their neighbor’s homes, Joe’s Home, Mrs. Makeland’s home, the Kennedy House. It was loaned out to people as mortgages.

The worst thing you can do with money – is bury it. That renders it completely useless to everyone. That is why in the parable of the talents (which was a currrency), the master is so upset with the servant who buried his ‘Talent’ (money. Not only was the servant distrustful and even fearful of his master, he took what value the money had and removed it completely. It is as if you gave me a beautiful crystal vase, and the moment you walked out the door, I smashed it on the floor so no one could use it. Money has to move around to have value.

Okay, now let’s look at today’s parable in Luke chapter 16. This parable is not very well communicated to a modern audience. There is context missing, which – like a Shakespeare play alludes to something that was well-known to its current audience, but is lost in time to us. Again, you have a master of a large estate and his financial manager or bursar. The master has learned that his bursar is dishonest and tells him he will be fired. While the master is looking through the financial books, the bursar goes to the villagers who owe his master goods or money and reduces the amount owed. Now that sounds to me like it would make the master more angry. We don’t know if the reduction was short-changing the master or was simply the lowering of interest that the Bursar would have pocketed in any case. He was probably indulging in usury, charging interest way over the top – like loaning out 6 jars of oil, but demanding 18 in return. In any case the master praises him for his ‘shrewdness’ because the bursar knew he was going to need the mercy of those same villagers after losing his job. There wasn’t an unemployment office for him to turn to for sustenance, he was going to be relying on the local villagers for food and shelter. Basically, the bursar was buying mercy. And Jesus says, ‘Okay that kind of shrewdness may be acceptable here on earth, but it doesn’t work in the Kingdom of Heaven.’ Verse 9 is about as close to sarcasm as scripture gets: “And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.” Mercy can’t be bought there. Then we have a statement, which comes like a Greek Chorus at the end of the parable, ‘Whoever is faithful in a very little, is also faithful in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches?’ (vs. 10 and 11)

I worked for 14 years in the development office of a christian college in a major university in England. In my desk, I kept a newspaper article about a church congregation in the USA which had inherited a lot of money. An elderly member of the congregation who had been in a care home for many years, passed away and left his entire estate to his local church – $30 million at today’s rate. What do you think this congregation chose to do with the money? Any ideas? (build a church?, a mission hospital?, a school?) Well, you would think those are good ideas. No. They fought. They fought over the money so much that the church dissolved. The money reverted back to the estate and was distributed as the executor of the estate saw fit.

For years I thought this was an example of being given too much money. But actually, over time I saw that I was wrong. The amount of money wasn’t the problem. The spirit of the congregation was the problem. Donors give money to institutions and causes that touch their hearts – and that makes great sense when you think about the representative aspect of money. This money represents the sweat of our brows, the stress of hours of work and achievement. We want it to matter. At some point in time, that congregation must have meant a LOT to him for the donor to leave his entire estate to it. What happened? Over time, the congregation had shrunk in size. Usually, that means that a core of people in the church had taken their eyes off of the Lord. They completely lost sight of their raison d’être. Instead of a spirit of generosity and love and acceptance, they had developed a spirit of meanness and control. The amount of money only excerbated the already existing desire for power that had developed amongst the handful of families still in the church. They had already shown themselves to be unfaithful with a ‘little’, and therefore, could not handle the ‘much’.

Today, I want to ask the question, ‘What kind of a congregation are we?’ Are we faithful with a little? Can we be trusted with a lot? Earlier in Luke, we find the words, ‘give, and it will be given to you. A good measure, pressed down, shaken together and running over will be put into your lap;…’ Those words are speaking not about money, but about forgiveness. Yet they exemplify the magnitude of God’s generosity. Throughout scripture we are reminded of God’s abundant giving nature: ‘The earth is full of the lovingkindness of the Lord.’ (Psalm 33:5) ‘For of His fullness we have all received grace upon grace.’ (John 1:6) ‘…the riches of His grace He lavished upon us.’ (Eph 1:7-9) ‘For God so loved the World, He gave his only begotten son.’ (John 3:16)

When people give to us whether it is money, goodwill or forgiveness, will we give back a good measure, pressed down, shaken together and running over? Will we reflect the immense generosity of our God, a god who gives so very freely and who entrusts us with his Kingdom here on earth.

The earth is the Lord’s and the fullness thereof. AMEN.

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Spiritual Generosity

Generosity is most often aligned with the idea of giving money, time or talents. And that is correct. There is, however, a generosity of spirit that displays itself in somewhat surprising ways. A person who is spiritually generous makes room for the faults of others. Let me unpack that. I do NOT mean that a spiritually generous person allows others to abuse them. What I DO mean is that a spiritually generous person is not offended by other’s mistakes, inabilities, or weird behaviour. Spiritually generous people are centered. They know who they are, and that strong sense of identity allows them to look beyond the imperfections of the person in front of them.

A spiritually generous person will respond to the fact in another’s speech and overlook the emotion with which it is communicated. (This is a distinctly good trait to have when dealing with a tantrumy two-year-old.)

A spiritually generous person will treat disabled people as humans first, and disabled second.

A spiritually generous person will listen until the person speaking has completely finished their thought, and even let the other speaker have the ‘last word’ while completely disagreeing with them.

A spiritually generous person will recognize the fault in another person, but will choose to help train or encourage the person to correct behaviour rather than criticize. (Being quick to voice criticism is distinctly non-generous, and rather smacks of simply trying to show that you are smarter / better / quicker than the other person.)

A spiritually generous person is quick to forgive. (But don’t push it, they are still human.)

A spiritually generous person is not easily offended. Period.

People who give of time, talent and money are often also spiritually generous, but not always. Sometimes, people give of money because it is easier than giving spiritually. That is not necessarily bad. It is rare for anyone to be centered all the time, and sometimes one is simply too drained emotionally to be able to give spiritually. Still, I think that practicing spiritual generosity is a good thing.

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