The Lion and the Lamb

Second Sunday of Advent, Year A. December 8, 2019

Isaiah 11:1-10, Psalm 72:1-7, 18-19, Romans , 5:4-13, Matthew 3:1-12

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

 

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

 

The thing most people don’t understand about the Pharisees is that the Pharisees were good, God-fearing people who were genuinely trying their best to follow God.  It’s understandable; they clashed with Jesus a lot.  In today’s Gospel reading, John the Baptist, Jesus’ cousin and forerunner, and a prophet in his own right, calls the Pharisees ‘a brood of vipers.’  So we assume that they must have been really terrible people.  But the thing is, in the entire Bible, if you’re looking for a group similar to most modern American Christians, the Pharisees are it.  There are no people in the Bible as much like us as the Pharisees are.

The Pharisees were, by and large, middle-class people.  They were the ones very concerned with reading the Scriptures, and teaching people about God, and genuinely trying to follow God’s will.  They were the ones who created and ran the local places of worship, the synagogue.  They were the ones who took the most active role in local charity, feeding the hungry and tending the sick and so forth.  They were faithful, moral, reliable people.  They were the pillars of their communities.  They were genuinely committed to following God.  That’s why they show up all over the Gospels.  They heard there was a new and exciting religious teacher who was bringing people to God, and they wanted to know more.  Just like we would if we heard of a new and exciting religious teacher.  So why did they have conflicts with Jesus?  And why does John the Baptist call them a brood of vipers?

The problem is judgment.  Not God’s judgment of humanity, but the human capacity for judgment.  More specifically, the human capacity to get judgment wrong.  This is something I struggle with a lot as a pastor, and I’m probably going to spend a lot of time this year wrestling with it.  You see, judgment is one of the main themes of Matthew.  God’s judgment of humanity, and the ways in which we judge and misjudge one another and ourselves.  God is the righteous judge, and humans consistently judge wrongly.  Our Gospel reading is one example of this: the Pharisees would have been shocked to hear themselves condemned by a prophet.  They wanted to see sinners repent, of course, but they would not have believed that they themselves needed much repentance.  After all, they were the good people!  Not like those sinners they condemned!

Judgment is necessary.  Some things are simply wrong.  Some things are completely incompatible with God’s good gifts of life and love, and need to be pointed out and condemned whenever they occur.  Some things simply are not compatible with God’s will for the world.  The problem is, humans are terrible at figuring out what deserves condemnation and what doesn’t, who deserves judgment and who don’t.  People who are mentally healthy almost always judge themselves far more leniently than they deserve.  “I’m a good person, I had good reasons for anything I’ve done wrong and all my sins are only tiny ones, I’m fine,” we think to ourselves.  “It’s those people over there that I don’t like who need to be judged!”  Meanwhile, people with mental illness or who are abuse survivors almost always judge themselves far more harshly than they deserve.  I can’t tell you how many people I’ve talked to who genuinely believe they are evil, that they could never be a good person, that they deserve damnation, that God hates them and they deserve it.  And these are not bad people, by and large.  They are ordinary people, no better or worse than average.  This is why it’s so hard to preach about judgment: I know that most people listening will fall into two camps.  One group will assume that they don’t need to examine themselves, and that the only people in need of judgment are the people they don’t like.  The other group will assume that I am talking about them, and that they are uniquely sinful and deserve only condemnation.  Every person has both good and bad inside them, but we don’t do a very good job of recognizing that.  We do a terrible job of acknowledging both the good and bad in a person, and judging it accurately.  Very few people actually have a healthy balance where they can judge themselves—or anybody else—accurately.  We either judge too harshly or not at all.

The same is true of our view of the world around us.  We tend to judge not based on God’s plan for the world, but rather on what is comfortable and familiar to us.  If it is comfortable and familiar, if we think it is normal, if it’s just the way the world works, then it must be good.  And if it’s not good, then it can’t be that bad, can it?  And if it’s strange to us, if it’s different, if it takes what we think we know about the world and turns it on its head, then it must be bad.  And the truth is, neither of those are accurate guidelines for whether something is good or not.  Sometimes what is normal is good, and sometimes what is normal is deeply harmful.  Sometimes what is comfortable is good, and sometimes it is deeply harmful.  Sometimes what is new is good, and sometimes it is deeply harmful.  And most of the time, there are both good and bad aspects to it.  It’s not as simple as we would like to make it.  And so we judge wrongly.

In order to judge rightly, we need to see the world through God’s eyes.  We need to be able to recognize what God wants of the world, and what God is working to create.  And our reading from Isaiah is one of many places in the Bible that shows us what it looks like when God’s will is done.  ‘He shall not judge by what his eyes see, or decide by what his ears hear.’  In other words, he’s not going to be judging by the things the world judges by.  ‘But with righteousness he shall judge the poor, and decide with equity for the meek of the earth.’  In other words, God doesn’t share all the prejudices that we have about poverty, and God cares deeply about people that our society ignores and abuses and lets fall through the cracks.  It’s not that God loves poor people more than God loves anyone else.  Rather, it’s that the poor are more in need of God’s love and support than most people.  They’ve had harder lives, and have often had to face really terrible times when there are no good choices, and are more likely to have been chewed up and spit out by life than the rest of us.  And God is going to take that into account in God’s judgment.  And going forward in God’s kingdom, there will be no more injustice.  There will be no more abuse.  There will be no more people falling through the cracks and getting chewed up and spit out by life.  All people will receive what they need to live good and full and happy lives, both their material needs and their emotional and spiritual needs.

‘The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.’  Notice that he doesn’t say that the wolves and the leopards will become lambs.  They’ll still be themselves.  But they won’t prey on others.  The parts of the world that are based on the strong preying on the weak  and creatures devouring one another for their own profit will no longer work that way.  In no part of creation will anyone or anything take advantage of another or use them for their own benefit.  All people and all creatures will live together in peace and harmony—harmony not based on being the same, but based on mutual respect and seeing that everyone gets what they need without hurting someone else.

And obviously there are parts of that that we can work towards in the here and now and parts of that that are going to have to wait for God’s coming.  And that’s what God judges us and the world based on: how closely do we conform our lives and our hearts to God’s coming kingdom, and how much do we just go along with what the world tells us is normal.  How much do we work so that all people and all of creation are treated fairly and get what they need to thrive, and how much do we buy into the dog-eat-dog mentality where you just have to look out for #1 and the people like you and if people you don’t like are suffering, it’s not your problem.

We are called to follow Christ.  We are called to live into the coming reality of God’s kingdom.  And within each of us, and within every human being and every social institution, there are good parts and there are bad parts.  There are weeds that need to be pulled out, and there is good grain that needs to be nurtured and grow so that it can bear good fruit.  Judgment is based on whether we take out the weeds and fertilize the wheat, or whether we just accept the weeds as normal.  We will fall short sometimes.  We will sin.  We will have times when we make terrible judgments.  But the point is not perfection, because that’s God’s job.  Our job is to do the best with what we can, and trust that Christ is coming and that God’s judgment will prevail.  Our job is to live in the light of that coming kingdom, where all people will receive peace and joy and love and support.  We pray that that kingdom comes quickly, and we pray that we can do our part in helping it take root in this world.

Amen.

 

Keeping the Sabbath

Eleventh Sunday after Pentecost, Year C, August 25, 2019

Isaiah 58:9b-14, Psalm 103:1-8, Hebrews 12:18-29, Luke 13:10-17

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

 

Barna Research Group did a study of American Christians of all denominations, trying to see what the average level of theological understanding was among church-going people.  The vast majority of regularly-worshipping Christians knew almost nothing about their faith.  Most of them believed only in a vague sort of wishy-washy feel-good spirituality which Barna labelled “Moralistic Therapeutic Deism.”  Which basically means that you believe there is a God out there somewhere, but God isn’t really involved in your life or the world, and God wants you to be a good person and be happy.  That’s it.  That’s the sum total of what most American Christians knew or believed about God and their faith.  And it’s not that that’s wrong; after all, there is a God, and God does want us to be good people who are happy.  But it’s also only a tiny part of who God is and what God does in the world, and it’s only a tiny part of what God desires for us.  It’s a child-like faith in the bad sense, shallow and vague.

Our God created the universe to be good, to be filled with life and joy and abundant good things, and then God saw human sin break and twist and sicken that good creation.  But God has not been sitting idly by since that happened; God has not turned away, nor left us to our own devices, nor shrugged and said we get what we deserve.  God has been active in creation and in our lives, working to heal and re-create and redeem.  As our passage from Hebrews reminds us, God has been working to heal and purge since the days when Cain committed the first murder in human history, killing his brother Abel.  God has been creating covenant after covenant, promise after promise, and asking us in return to live just and merciful lives, and create just and merciful societies based on loving God and loving our neighbor.

That redemption, that re-creation, that healing, it doesn’t happen simply or easily.  It required nothing less than the sacrifice of God’s own Son, Jesus Christ, to set it in motion; and it will re-shape the entire cosmos.  In the words of our reading from Hebrews, it will “shake the heavens and the earth” and God will be a consuming fire, burning out all impurities and refining the good to make it even better.  The things of this world, even the things we think are certain and right and good, will need to be purified and made better.  And there are so many things we take for granted as normal that will turn out to be incompatible with the new kingdom God is building which God is planting in and around us, which will grow to fullness when Christ comes again to judge the living and the dead.

So the question is, knowing all of this, how should we respond?  Knowing that the world is broken by sin and death, knowing that God is at work to redeem and re-create the world and us, knowing that God is the only one in the entire universe that cannot be shaken, knowing that Christ will come again and bring God’s good kingdom with him, how should we live?  How should we respond to all of this?  What does God want of us?  In the words of Leviticus and Deuteronomy, as quoted by Jesus, “love the Lord your God with all your heart and all your soul and all your strength, and love your neighbor as yourself.”  Or in the words of the prophet Micah, “He has told you, human one, what is good and what the LORD requires from you: to do justice, embrace faithful love, and walk humbly with your God.”

This is about morality, but it’s not about being good for the sake of being good.  It’s not about following the right rules just because they’re rules.  God’s law exists to help guide us into the ways to live that will grow towards God’s kingdom.  It’s not about following the letter of the law, it’s about being guided by the Spirit of that law so that our lives reflect the unshakeable kingdom that is to come.  And some of that is about personal morality, but a lot of that is about communal morality.  It’s about creating societies that reflect God’s love, God’s justice, God’s mercy and forgiveness.

Given all of that, let’s turn to the discussion of the Sabbath which is at the heart of both our Gospel and our first reading.  Why does God command us to take time for rest and worship?  Most people today think Sabbath is just about going to church.  But it’s not.  The reason for the Sabbath is explained in several places in the Bible, most notably Genesis, Exodus and Deuteronomy.  In Genesis and Exodus, the command to rest on the Sabbath is connected to creation.  God created the universe, and then God rested.  As God rests, so should we; no human or animal was created to work unceasingly.  We were created for a balance of work and rest.  Worship is a part of sabbath, but worship is not the only reason for setting the day aside and it’s only part of making the Sabbath holy.  Deuteronomy expands on this, commanding us to remember being enslaved in Egypt.  It’s not enough for us to choose, as individual moral choices, to respect the Sabbath.  It’s easy for people with resources to choose to take time off; it’s a lot harder for poor people.  And it may not be a choice for people who are being exploited.  So keeping the Sabbath means not just resting ourselves, but also creating a society where everyone, including the lowest and poorest and most vulnerable people on the totem pole, have time to rest.  Personal piety and personal time off are only part of the commandment.  It’s also about justice.  It’s about protecting those who are weak.  It’s about building a society where all creation can experience God’s good gift of Sabbath time.  Where all people have time and space and freedom not only to worship, but to rest and enjoy God’s good creation.  This is how we remember the Sabbath day and keep it holy.

Because Sabbath about more than just taking a day for worship, there are things that the law says we are supposed to do on the Sabbath.  Most notably acts of mercy.  If you see a person or animal in need of help on the Sabbath, and you can help them, you’re supposed to do it, even if that means working on the Sabbath.  This doesn’t mean that we should give over all our Sabbath time to working at a charity instead of resting and worshipping, but rather, we should not use the Sabbath as an excuse not to help.  Which the religious leader in our Gospel reading seems to have forgotten.  When he criticizes Jesus for healing on the Sabbath, Jesus’ response about oxen and donkeys isn’t just random.  Jesus is referring to Scripture passages which set out the sorts of things you can and should do on the Sabbath.  Making sure animals don’t suffer is one.  Making sure humans don’t suffer is another.

The religious leader’s response to Jesus is a perfect example of the limits of thinking of God’s commands as personal morality and piety.  We’re supposed to rest and worship, so the leader wants everyone to rest and worship.  The law commands exceptions for acts of mercy, but the leader is so zealous to follow the letter of the law that he doesn’t see that Jesus healing the woman follows the spirit of the law.  Sure, Jesus could have waited and told her to come back the next day, and she wouldn’t have died … but she was suffering.  Jesus could heal her with a touch and end her suffering right then and there, and so he did.  Jesus showed the kind of compassion and love and mercy that God desires of us.  The religious leader, on the other hand, was so focused on following the letter of the law that he had no room for the love and mercy and compassion the law is supposed to help us live out.  He’s so focused on the letter of the law, there’s no room for the Spirit.  He’s so focused on trying to be faithful and pious that he is blind to the suffering of others in his community, and complains when they are healed.  He’s not the one suffering, he’s not the one in need, and so he prefers pious legalism and judgmentalism to compassion.

And the thing is, we Christians today can be just as narrowly focused, just as willfully oblivious, as the religious leader was.  We think of morality as a series of personal choices, instead of as a way of participating in God’s building up of the coming kingdom.  We see morality as individual rather than communal, a way of sorting out good people from bad people, instead of as a way of building up communities in which God’s love and justice and mercy guide our lives.  For example, the only time I ever hear Christians talk about keeping the Sabbath, it’s in the context of shaming people who aren’t in church enough.  It’s never about trying to make a better and more just society in which all people (including the working poor) have reliable and regular time to rest.  And yet, the Bible spends a lot of time teaching us about the necessity and God-given right to rest and how society should be set up to promote that.

Isaiah puts it this way: “If you remove the yoke from among you, the pointing of the finger, the speaking of evil, if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday. The Lord will guide you continually, and satisfy your needs in parched places…. If you refrain from trampling the Sabbath, from pursuing your own interests on my holy day; if you call the Sabbath a delight and the holy day of the Lord honorable; if you honor it, not going your own ways, serving your own interests, or pursuing your own affairs; then you shall take delight in the Lord, and I will make you ride upon the heights of the earth; I will feed you with the heritage of your ancestor Jacob, for the mouth of the Lord has spoken.”

God is at work in the world.  God is at work to heal the sick, to redeem the sinful, to re-create the broken, refine what is good and purge what is harmful.  God is at work shaking the foundations of that which is selfish, sinful, hateful, greedy, fearful, jealous, and any other kind of wrong, so that God can create a new and better world.  And we are called to participate in God’s work in the world.  May we live our lives in the light of that coming kingdom.

Amen.

Abundant Love

Lent 5, Year C, April 7, 2019

Isaiah 43:16-21, Psalm 126, Philippians 3:4b-14, John 12:1-8

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

 

My family went to church every Sunday when I was a kid, but the first time I remember consciously hearing the story of our Gospel reading was actually from the original cast recording of Jesus Christ Superstar.  And that’s a great show with a lot of good songs, but like all dramatizations of Scripture it takes liberties here and there.  Being a good, church-going Christian child, I knew that God wanted us to give generously to those in need, and I knew that Jesus had spent a lot of time feeding the hungry and healing the sick and things like that.  So I assumed that when Jesus said that there will always be poor, it must have been made up for the show.  I was very surprised when my Dad explained that no, Jesus actually did say something like that, although the show elaborated it a lot.  It just did not make sense to me.  It didn’t fit with what else I knew of Jesus.

This passage made a lot more sense to me—or, at least, fit better within what I knew of Jesus—when I got to seminary and learned that Jesus was actually quoting from Deuteronomy 15.  Deuteronomy 15 talks about how God’s people are supposed to be generous to the poor always, and give without being stingy or resentful.  There will always be poor, and that’s why God’s people need to be constantly generous.  Not just a little bit here and there, but always generous to those in need.  Most people take Jesus’ line that “there will be poor always” as an excuse not to be generous—after all, it’s not like it’s going to make a difference.  But Jesus is actually quoting a Scripture passage that, if you read the whole thing, says that we should be generous precisely because there are always people in need.

That fit better with what I knew of Jesus, but it still didn’t explain why he didn’t agree with Judas that selling the perfume and giving the money to the poor would be a better use of it than extravagantly anointing Jesus with it.  True, Judas had selfish motives, but he also had a point about how extravagantly wasteful this whole thing is.  I mean, what does Jesus need oil for?  It serves no practical purpose.  It does serve a couple of different symbolic purposes; as Jesus said in the reading, it’s something that they did to dead bodies, and Jesus was about to die.  And also, kings and priests and prophets were commonly anointed with oil; “Messiah” literally means anointed one.  The person who’s had the special oil put on them as a symbol of how chosen and precious they are to God.  So Mary’s actions served as a sign both of who Jesus was and what was to come.  But surely, there was less expensive oil that would have done the job, or she could have used less; spending the equivalent of tens of thousands of dollars on a single action is pretty extravagant.  Surely they could have found some very good quality oil that would have been less expensive, and used the rest for feeding the hungry or whatever?  It just doesn’t seem like good stewardship.

The thing is, though, that abundance is a theme in the Gospel of John.  In the first chapter, we are told that we have all received grace upon grace from God’s fullness.  Jesus’ first act of ministry is providing 150 gallons of the best wine for the wedding at Cana.  In John 10, Jesus says “I came that they might have life, and have it abundantly.”  God’s goal isn’t just that we might have enough, but that we might have more than enough.  God works to provide enough so that everyone’s life might overflow with goodness.  The fact that there is need and poverty isn’t because of some failure on God’s part to provide; God provides abundantly.  If there is scarcity and need in the world, it is because of human sin and greed and stinginess.  God provides abundantly, and calls his people to do the same.

And this anointing is abundant.  It’s a pound of pure nard, imported from the Himalayas, a pungent, earthy perfume that filled the house.  Like any perfume, it would have lingered, and lingered even longer than we might expect, given that water was scarce and they probably didn’t bathe often.  Jesus might have carried the fragrance of that anointing with him all the way to the cross.  It was an extravagant gift, an extravagant act.  When Mary knelt and poured it over Jesus’ feet and wiped it with her hair, it was an extravagant act of worship, far beyond what could ever have been asked or expected of her.  And that extravagance is kind of the point.  Love overflowed in her, love of Jesus who had raised her brother from the dead, love for the God whose power was revealed in Jesus’ saving actions.  That love overwhelmed her, and no rational, logical, small gift would have conveyed the enormity of what she felt.  The only way to express her devotion was through an immense gift, given in a spirit of worship and service.  It was not the prudent choice, but not everything is about prudence.  Sometimes, it’s about abundant love.  Sometimes, it’s about a leap of faith.

Yes, the money spent could have been given to the poor.  But the poor are always with us; one extravagantly generous gift wouldn’t have solved anything.  Mary and Martha and Lazarus were devoted followers of Jesus, so I have no doubt that they lived lives of generosity and service, giving regularly to help those in need.  The fact that in this instance Mary gave such a gift to Jesus doesn’t mean she wasn’t also giving to those in need.  The thing is, while God’s call to be generous is an important part of the Christian life, it is not at the heart of it.  We give because of our love of God, and because we have experienced the love of God poured out in us and in our lives.  That love—the grace upon grace we receive and share—is the core of the Gospel.  That love is the reason God sent Jesus to minister to us, to die for us, and finally to rise from the grave for us.  That love is the reason for all of God’s saving actions.  That love is what created us in our mothers’ wombs, nurtured us as we grew, and has been with us every step of our lives.  That love is what redeems and saves us from our own sins.  That love is what heals us and makes us whole.  That love is what brings us here today.  And that love is what calls us to share God’s abundance with the world.  As we ourselves have received grace upon grace from God’s loving arms, we are called to share that grace with others, in word and deed.

The church is not a social service agency that happens to have a worship service every week.  The church is a community built around God’s love, nurtured through worship and God’s Word, which sustains us and helps us grow and sends us back out into the world to be God’s hands and feet.  This last week our Lenten Bible Study focused on the fruits of the Spirit.  To use that metaphor, generosity to those in need is the fruit of the spirit … and the love of God is the root.  You cannot have one without the other.  You cannot have the constant generosity God calls us to without being devoted to the love of God.  If you try to separate generosity and love, all too often you end up like Judas: nickel-and-diming everything, and using charity as a cover for your own selfishness.  Mary knew how to love beyond measure.  Mary knew how to let God’s love overflow in her.  Mary did not allow anything—not self-consciousness, not society’s approval, not money, not anything—get in the way of letting her show that love in word and deed.  And it was extravagant, and it was amazing.

I wonder what it would be like if we loved like that.  If we were willing to let the love of God overflow in us that much that sometimes—not always, not in everything—but sometimes, we let that love overflow into extravagant, abundant signs of the kingdom.  If we spent more time focusing on God’s abundance than on what we lack.  If we let go of our fears and anxieties and self-consciousness and put our trust in God.  If we let that love and trust be the core of everything we do, not just in name only but in reality.  I don’t know, but I bet amazing things would happen.

Amen.

Love is an Action

Fourth Sunday after Epiphany, February 3, 2019

Jeremiah 1:4-10, Psalm 71:1-6, 1 Corinthians 13:1-13, Luke 4:21-30

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

 

So how many of you are sitting there thinking warm fuzzy thoughts about our second lesson from Corinthians?  It is one of the most often quoted passages of the entire Bible, and usually for feel-good purposes.  It is also used frequently at weddings.  Everyone loves this passage.  Even people who aren’t Christian love it, quoting it often.  And, you know what, sometimes we all just need a warm and fuzzy feel-good message about love.  That can be very important.  But especially in today’s climate, I think it’s really important to realize that this is not a warm-and-fuzzy passage designed to make people feel good.  This passage is a condemnation, a challenge, and a call to action.

See, the thing is, this passage was written to the church in Corinth.  And it was not written as a reflection on how loving that congregation was.  Quite the opposite.  This passage was designed to point out everything the Corinthians were not.  See, the Corinthians were pretty messed up.  Paul wrote more to the Corinthians than to any other church he founded, and it wasn’t because he loved them so much.  I mean, he did love them, but he wrote to them because they were the worst.  If there was a way to get something wrong, they would do it.  If there was a way to screw up worship, or theology, or the working of the Holy Spirit, or community, or anything else, the Corinthians would find that way.  They were a bunch of arrogant, selfish, prideful jerks who would find any excuse to attack and belittle their fellow Christians.  As much as we mourn for how divided and unloving modern American churches can be, the Corinthians were at least that bad and quite possibly worse.

They created divisions based on gender, race, and class, treating some people better than others based on the social distinctions of the world around them.  They judged people based on how flashy and flamboyant their spiritual gifts were.  And from Paul’s words, it’s quite clear that they were not judging those gifts based on how useful they were in spreading God’s Word and God’s mission.  No.  They treated the gifts of the Holy Spirit as personal playthings for self-aggrandizement, and then tried to shame and belittle those whose gifts were less publicly visible.  That’s why, in last week’s lesson, Paul was trying to get them to see that no gift is more important than another and that the important part is how we work together as one Body in Christ.  Right?  Paul’s been talking about this for a while, by the time we get to the love chapter which is today’s lesson.  Nobody is better than anybody else, and all are needed together.  As Christians, we are not supposed to see through the eyes of the world, but through God’s eyes, and remember that we are all children of God and members of Christ’s body together.  It’s not about individual heroic Christians, it’s about all Christians coming together and being made one in Christ.

And then, after talking about how we all need each other as members of the body and no person or spiritual gift is more important than any other person or spiritual gift, that’s when Paul talks about love directly.  And it’s a continuation of everything that he’s been saying.  “If I speak in the tongues of mortals and angels,” he says.  Well, speaking in tongues is one of the spiritual gifts the Corinthians have been fighting about.  Prophetic powers—that’s another gift the Corinthians have been fighting about.  But Paul says that all those awesome gifts of the Holy Spirit that they are so keen to fight over and use as an excuse to snub and humiliate others are useless without love.  The more they fight, the more they scheme, the more they puff themselves up and try to cut others down, the further away from Christ they go.  All of those powers are useless without love.

And when Paul talks about love, he’s not talking about love as a state of emotion.  Oh, no.  That’s a modern delusion, to think about love as being mostly about how you feel about someone or something.  No, in Paul’s day love was a verb.  It was an action.  And it might be truer to the Greek original text to translate this passage in a way that makes that more clear: “Love acts with patience, love acts with kindness, love does not act jealous.”  The love that Paul is talking about is not about sitting around thinking nice thoughts.  And it is certainly not about mouthing platitudes about how of course you love someone while stabbing them in the back or ignoring their needs.  No.  For Paul, love is about actively working for the good of others.  Love is about actively choosing to do something that will help others even if you receive no benefit from it.  Love is about actively choosing what kind of a person you are going to be and how you are going to treat the people around you.  And then actually following through and doing something about it.

Humans are not good at loving.  Or rather, we’re not good at loving people who are different than us.  We make up little groups of who is in and who is out, who matters and who doesn’t, and we treat those on the inside well and those on the outside badly.  In Corinth, that manifested as cliques within the church, and fighting between different cliques.  In other places, that manifests as prejudices about class, race, gender, ability, politics, nationality, sports teams, food choices, music preferences, and just about anything else you care to name, big and small.  We love those who are close to us, those on the inside, and not those who are different from us.  But Paul tells us that no matter what the divisions among us are, we are all one body together in Christ, and that nothing else matters if we do not act with love.  If we choose to act with love, we are acting as part of the great body of Christ and those actions will resonate throughout time until Christ comes again.  If we choose not to act with love, if we mouth platitudes about loving others while acting with jealousy and resentment and fear and arrogance and selfishness, we are useless.  Noisy gongs, clanging cymbals.  Sound and fury, signifying nothing.

That’s not easy to hear.  I wonder how the Corinthians reacted.  Did they take Paul’s words to heart?  Did they change their behavior?  Did they start loving people outside their own cliques and building up the body of Christ?  Or did they give lip service to following Paul’s words and keep on acting badly, hurting the whole community?  The Bible doesn’t tell us how they reacted.  However, the Gospel reading today reminds us of what often happens when people get told things they don’t want to hear—especially when that thing includes opening up to outsiders.  Jesus was preaching in his hometown, after having done some miracles elsewhere, and people loved him!  They loved him right up until he pointed out that God’s gifts were not reserved only for them.  Those people he names from the Old Testament are all from the surrounding nations.  The Widow of Zarephath was a Philistine, who lived in what we today call Lebanon.  Naaman was a Syrian, and not just any Syrian, a general!  Jesus’ neighbors loved what he was saying until he pointed out that his words and his power were for everyone including the people they did not like, and then they drove him out.  I can imagine the Corinthians hearing Paul’s words of love and nodding and explaining how they only applied to some people—the ones they already loved—and not the people they were feuding with.  And then getting angry when Paul makes it clear that his words apply to how they treat everyone.

It’s not easy to put godly love into action.  It’s a lot easier to come up with reasons why it doesn’t apply to the people we don’t like.  And it’s even easier to claim that we love people while letting our actions reflect what we really think and feel about them.  But we are not called to do the easy thing, we are called to do the right thing.  We are called to live lives of love and service, putting that love into action in every word and deed.  Because only through love—the love God shows us in Christ Jesus, the love God calls us to spread throughout the world—do our actions have any meaning.  May we love as Christ calls us.

Amen.

Facing the Truth

Advent 1C, 2018, December 2, 2018

Jeremiah 33:14-16, Psalm 25:1-10, 1 Thessalonians 3:9-13, Luke 21:25-36

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

At last, it is December.  Christmas is less than a month away!  Cheery holiday songs are on the radio, Christmas trees are going up, presents are being bought, parties are being hosted, charitable donations are being made … even the Grinchiest person concedes that it’s finally time to start thinking Christmas.  For those of us who are Christian, it’s time to start contemplating the reason for the season, Jesus Christ, born in a manger, come to save us from our sins and bring forth the reign of God.  And, in church, it’s time to hear about the apocalypse!  Every year, regular as clockwork, on the first Sunday of Advent we read Jesus’ words about the end days.  It’s quite a contrast from the sweet, pretty

Why?  Why do we do this?  It is such a bummer!  I don’t know about you but I am ready for holiday goodies and peace on earth, goodwill among mortals.  Especially after the last couple of years.  Last year, hate crimes in America increased by twelve percent, and it was the fourth year in a row of hate crime increases.  This should not be a surprise since hate speech has increased even more than that, and just general nastiness seems to be pretty common in the world today.  So are fear and anxiety.  If there was ever a time we desperately needed peace on earth, good will among humans, it is now, because there seems to be precious little to go around.  There is enough darkness in the world; what we need is light.  So why, then do we start preparing for Christmas by hearing Jesus talk about everything being shaken and people being afraid?

I think it has to do with acknowledging reality, and facing it directly.  Because we human beings aren’t that great about acknowledging the deepest problems we face and facing them.  Either we fiddle while Rome burns, pretending things are great while they’re not, or we don’t do anything, becoming cynical and apathetic.

December is a time when we do a lot of papering over deep problems with superficial fixes.  For example.  A lot of people have long-standing problems with family members which they just sort of ignore in the spirit of Christmas for a bit.  But it’s not a genuine attempt at reconciliation.  They don’t actually heal the wounds or try to forgive, they just sweep things under the rug.  It’s like the first Christmas in World War I, when the two sides stopped fighting on Christmas Day and sang Christmas carols together, played games, and shared their food.  And then, the next day, they went right back to killing one another by the millions.  The ceasefire was a good thing, but actual peace would have been so much better.  Another example.  Charities get a boost this month!  There are so many donations to food pantries and homeless shelters and all manner of other charities that do good work.  But then most people don’t do much the rest of the year.  The need still exists—the problems those charities address are still there—but the generosity is not.  We drop that change in the Salvation Army kettles, and think warm thoughts about how generous we are, and then we go about our business and forget about it.  As a society, we do just enough to make ourselves feel nice and Christmassy, but don’t put in the hard work of dealing with our society’s deepest needs on a regular basis.

And all too often, when we actually do take a good, hard look at just how messed up the world is, how close our lives are to falling apart, how deep the wounds in our society, our community, our family, ourselves?  All too often, we let it make us cynical.  The problems are big, and we can’t fix them, so we might as well just ignore it.  Or we let our fears and anxieties control us, and we either end up paralyzed in indecision, or turning to anger to cover up our fears.  We attack the ones we blame for our problems, even if they didn’t actually do anything.  We give in to knee-jerk reactions that do more harm than good.  Or we turn back to ignorance, drowning our fears and anxieties in activities, or we blame people for their own misfortunes to try and convince ourselves it could never happen to us, or we try to numb ourselves with booze and drugs, anything to keep us from feeling so badly.  It is no coincidence that as the levels of hate and fear and fighting in our country have grown, so have the levels of addiction and mental health problems.

Jesus’ words to us today are a reminder that even in the worst the world has to offer, redemption is near.  “Look at the fig tree and all the trees,” Jesus says.  “As soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place.  Heaven and earth will pass away, but my words will not pass away.”  When there is evil in the world, God’s reign is near.  Where there is darkness, God is working to bring light.  When things are terrible, God is present, breaking in to the world to make things better.  We may think that the world—or some parts of it—are a God-forsaken mess, but there is no place or person that God is not working to heal, to save, and to bring into God’s kingdom.

I grew up watching Mr. Rogers’ Neighborhood.  Fred Rogers had a lot of really good advice.  One of them was this: Whenever there are disasters or problems in the world, look for the people who are helping.  Because there are always people who are helping.  Every time something goes wrong, even in the darkest places, some people are working to make things better and help those who need it.  In the same way, even in the darkest places, God is always present and at work.  Often through those helpers Mr. Rogers talked about.  And God is calling us to be those helpers.  Sure, we can’t fix all the world’s problems, but we can make things just a little bit better.  But in order to do that, we need to be paying attention, we need to see what the problems are, and we have to face them.

There will come a day when God’s kingdom will be made manifest in the world, when Christ will come again to judge the living and the dead, and all the world will be healed and made whole, and heaven will come to Earth.  There will come a day when there will be no pain, and no need for fear or sorrow.  There will be a day when hope will be fulfilled and love will win and all creation will be as good as God created it to be.  We don’t know when that will be because frankly we are terrible at reading the signs, and have been continually getting that wrong since before Jesus told us to be on the lookout for them.

The thing is, we don’t have to know when Christ will come again.  We just have to trust that he will.  As surely as Christ once came at Christmas, Christ will come again in glory.  And in the meantime, we have to stay alert.  Keep watch.  And not be discouraged by the world’s problems.  We know that Christ will come again, and we know that Christ is present now.  We know that God is at work in the world, and that God’s kingdom is near.  “Be on guard,” Jesus said, “so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength.”  We pray, and we wait for that day of Jesus’ return.  We pray that we may have the strength to face reality and open our hearts and minds to the light of Christ, and carry that light forth into the world, to shine that light into all the places that it needs to be.  So that all may know the love and joy of God.

Amen.

Devouring Widows’ Houses

Lectionary 32B, November 11, 2018

1 Kings 17:8-16, Psalm 146, Hebrews 9:24-28, Mark 12:38-44

Preached by Pastor Anna C. Haugen, Chinook and Naselle Lutheran Churches, WA

May the words of my mouth and the meditations of my heart be acceptable in your sight, O Lord.

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

There is a problem in our Gospel reading.  It is the hypocrisy and selfishness of the scribes, who like to show themselves off as good, righteous, pious pillars of the community, while at the same time, according to Jesus, ‘devouring widows’ houses’.  They make a show of being great people, full of religious devotion and moral uprightness, and yet underneath it they are rotten to the core: selfish, hypocritical, throwing the most vulnerable members of society under the bus for their own benefit.  They, Jesus says, will be condemned.  Even though they’re respected now, it won’t last.  Because while society may be fooled by their wealth and the appearances they maintain, the excuses they make for their behavior, God sees who they truly are, and what they’re actually doing underneath the mask of piety.

Then there is the widow.  The generous widow, who has literally less than a penny to her name, and yet gives that penny to the Temple, trusting that the priests and Temple authorities will use that money well.  Jesus says that she is more generous than all the rich people who give lots of money, because she is giving more than they can afford, while the rich give only a tiny fraction of their wealth.  For almost two thousand years, Christians have been holding up this widow and her generosity, and encouraging one another to be just as generous as she is, to give everything we have to God.  And it is good to be generous; throughout the Bible, God asks us to be generous with our time, our money, our attention, and our love.

But the thing is, when we focus on praising the widow for her generosity, we miss a crucial question, one which connects her sacrifice with the problem of the hypocritical scribes.  And the question is this: why is this widow destitute in the first place?  Because, you see, if this society were truly following the laws handed down to Moses and recorded in the Torah, the first five books of the Bible, she shouldn’t be.  I don’t mean that she wouldn’t be poor; poverty won’t be eradicated until the kingdom of God is truly established on earth.  But there’s a difference between being poor and being destitute.  This woman has nothing.  Her entire wealth is two coins worth less than a penny.  Even back in those days, you couldn’t live on that.  It’s commendable that she is generous with that pittance that is all she has, but why is ‘all she has’ that small?

If you look through the ancient laws recorded in the Bible, they cover a wide variety of things, and some of them seem strange to us, and a lot of them don’t seem to apply to modern life.  But if you look at the overarching themes to those laws, there are some that are just as relevant today as they were back then.  And one of those themes is taking care of the vulnerable.  See, in any society, there are some people who are more likely to slip through the cracks than others.  Some people who are more likely to go hungry, some people who are more likely to be cheated, some people who are more likely to lose everything, some people who are more likely to be abused.  In the Bible, the standard way to refer to such people is as “the widow, the orphan, and the stranger.”  (That last is translated in a lot of different ways; sometimes it’s ‘alien,’ sometimes it’s ‘foreigner,’ but it’s always someone not-from-here, an outsider.)  See, in those days, if you didn’t have an adult male member of the community advocating for you, you would find it hard to do business, own property, farm, buy or sell anything.  If you didn’t have an adult man of the tribe speaking up for you, things could get pretty dire pretty fast.  So widows and orphans pretty often had bad things happen to them.  So did people who didn’t have family ties in the area.

And this extra vulnerability is wrong.  Nobody should be abused; nobody should be abandoned; nobody should go hungry; nobody should be treated badly or exploited.  So the laws God gave Moses spend a lot of time talking about vulnerable people, and how we should always be careful to see that they are treated well and get what they need to live.  It’s not that God loves the widow, the orphan, and the stranger more than he loves rich people with big families.  It’s that rich people with big families are a lot less likely to need help and support.  Or, at least, when they need that help and support, rich people with big families can usually either buy it or get it from their family.  A poor widow, or an orphan, or a stranger with few ties to the community?  They slip through the cracks really easily.  So, God says, we need to be careful to see that they don’t.  We need to be careful to see that they have what they need and are taken care of even if it costs us time and money.  We should always be on the lookout to see if vulnerable people need to be helped or protected, God tells us again and again in the laws of Moses.  And it’s not just about individuals choosing to be generous.  God tells us to set up our society in such a way that there are systems in place to take care of these vulnerable people.  The details of those systems in the Laws of Moses wouldn’t work for us today, because our society is so different.  But the basic principle remains.  We need to take care of vulnerable people.

Back to the vulnerable person in our Gospel reading, the widow who has nothing but two coins worth less than a penny, who is so generous with the pittance that she has.  Jesus sees her.  But nobody else seems to.  All those prominent scribes, who make such a show of piety and devotion to God?  All the rich people giving to the Temple?  None of them notice her.  Not one.  The laws of Moses say they should be looking for such people and making sure they receive the help they need.  I’m sure everyone there gave lip service to helping those in need.  After all, they’re at the Temple!  They are the Biblical equivalent of good, faithful, churchgoing people.  They are the ones who read Scripture and pray a lot and give to support God’s ministry.  If anyone in their society is going to know God’s law and put it into practice, it should be them.  If anyone in their city is going to see someone who has slipped through society’s cracks as this widow has, it should be them.  And they don’t see her.  They ignore her.  They may even be judging her for having such a paltry gift instead of their large donations.

Jesus said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”  And what does he see next, but a widow in dire, desperate poverty.  We don’t know why she is in such straits.  We don’t know how family bonds and social structures failed that she is left with so little.  We don’t know what the scribes might have done—or failed to do—that contributed to her situation.  We don’t know if the scribes ‘devoured her house’ as Jesus condemns them for doing just a few verses earlier, or if it was just a run of bad luck, or even bad decisions on her part.  We know two things: first, she has a spirit of grace and generosity that is boundless and stunning.  And second, the people of God who should be looking out for people like her, are failing.

Like the scribes and others Jesus saw that day, we are good, faithful, churchgoing people.  And, like the scribes and others at the Temple, we live in a society where sometimes people fall through the cracks.  Where some people go hungry even though we have more than enough food.  Where some people are homeless even though we have more than enough buildings to house them in.  Where some people are sick or disabled and can’t afford medical care.  Where some people are abused or exploited.  Where some people are alone and friendless even in the midst of a crowd.  And, like those scribes and others, it is really easy to do nothing.  It’s easy to give just enough to make ourselves feel good, even when we are capable of so much more.  It’s easy to stand back and let the system and greedy people take advantage of those with little power and few connections.  It’s easy to ignore vulnerable people, and let them slip through the cracks, and shrug our shoulders and say that’s just the way the world works.  But that’s not what God calls us to do.  That’s not the kind of society God calls us to create.  May we see the vulnerable in our midst, and work to create a society where nobody is forgotten or destitute.  And thanks be to God for all the people who give of their time and money to help those in need.

Amen