What It Means To Be The Body: On Sex, Ethics, and Community

Second Sunday of Epiphany, Year B, January 14, 2018

1 Samuel 3:1-10, Psalm 139:1-6, 13-18, 1 Corinthians 6:12-20, John 1:43-51

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

 

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.  Amen.

When Christians in America today talk about sex, we tend to talk about it in terms of individual moral behavior.  And we also tend to talk about sex from the perspective of sex being inherently bad or shameful unless it’s done the right way.  The problem with talking about it as an individual moral issue is that the Bible says very little about individual moral issues, focusing instead on the ethics of the community as a whole.  So, for example, in our lesson from Corinthians, Paul is not speaking to individuals but to the whole Corinthian community.  We know this because Greek language is different when you’re talking to one person or to a group.  And the problem with talking about sex as if it’s inherently bad or shameful is that what the Bible has to say about sex is a lot more complicated than can fit into the standard purity jargon.  And I think it’s important to think about this a little bit more deeply in a time when sex scandals are in the news.  So let’s look at our reading from Corinthians.

Before we talk about sex, though, we have to talk about community in Christ Jesus.  Because that community of all believers is, for Paul, the absolute bedrock foundation for morality.  All Christians are members of the Body of Christ, a metaphor Paul uses repeatedly throughout his writings, and especially in his letters to the Corinthians.  We are members, one of another.  Nobody can stand alone, and how we act affects others.  If our actions hurt others, they are bad.  If our actions build up the body, make it stronger or more unified or more healthy, they are good.  We don’t have to worry about our eternal salvation because Jesus has forgiven and freed us from our sins.  Therefore, we are free to pay attention to how our behavior affects our brothers and sisters in the here and now.  If we hurt one another, we hurt the body of Christ.  If we abuse one another, we hurt the body of Christ.  If we ignore the needs of others for our own selfish gain, we hurt the body of Christ.  And Paul explicitly addresses this message to the stronger, more powerful members of the community.  The more power you have, the stronger your faith is, the greater your responsibility to take care of the weaker, poorer, more marginalized members of the community.

Paul’s morals have nothing to do with legalism, and everything to do with relationship.  It doesn’t matter whether something is legal or not.  It doesn’t matter whether something is normal or not.  If it hurts people, especially if it hurts your brothers and sisters in Christ, you shouldn’t do it.  And if there are people in the community who are more vulnerable than you are, it is your job to look out for them, as it is the job of the whole community.  There’s an exchange from a book by Terry Pratchett that describes it well: “Sin, young man, is when you treat people like things,” said Granny Weatherwax.  “Oh, I’m sure there are worse crimes—” said the young man.  “But they starts with thinking about people as things,” Granny responds.  I think Paul would agree.  If you think about people as things—as commodities, as obstacles, as enemies, as burdens, as freaks—it’s a lot easier to hurt them.  Because their needs and wishes and feelings are irrelevant, because they’re not really people.  They don’t matter.  But when you see people as siblings in Christ, instead, as members of the same body of which you yourself are a part, you act differently.

What does this have to do with sex?  Well, everything.  If you start with the assumption that other people are objects for your gratification, then prostitution, sexual harassment, and sexual assault become no big deal.  If other people are there for your gratification, if they’re not really people, or at least not people worth caring about, then their wishes don’t matter and you can use and abuse them without a second thought.  Instead of a mutual intimacy to build a relationship, sex becomes a means of domination.  It becomes selfish and ugly, instead of a God-given gift.

In Paul’s day, prostitution was both legal and commonplace.  In Corinth, people would hire prostitutes for their parties as a matter of course.  Nobody thought much about it.  Paul’s objection to prostitution was not that sex is inherently sinful.  No, Paul’s objection to prostitution is what it does to the body, the Body of Christ.  Say you were a Corinthian man, and you went to a party for your guild, and there were a bunch of prostitutes there for anyone who wanted one.  They’re party favors.  And it’s legal, and it’s fun, and everyone else is doing it, so why not?  But in order to use a prostitute, you have to think of them as a commodity to be bought and sold, objects who exist for your personal gratification.  You have to think of sex as a commodity to be bought and sold.  So then you leave the party, and go back to your house.  But you bring that attitude, that mindset with you; it lingers.  The idea that women exist for your gratification, as commodities, instead of as people.  It would affect the whole body of Christ, because it would affect how you thought of, spoke to, and treated the other women you knew.  And that sort of thinking, that other people are not really people, it spreads.  Pretty soon, it’s not just women.  It’s men with less social or economic standing.  It’s people of a different race or culture.  It’s anyone who’s inconvenient.  And thinking leads to actions, to all kinds of mistreatment.  Once you stop thinking of people as people, any kind of mistreatment becomes justifiable.  It affects you and everyone around you.  It damages the body of Christ.

Prostitution isn’t legal today, but it exists right here in North Dakota.  Girls and boys are kidnapped, raped, sold, beaten, and kept moving around to prevent them from finding help.  It happens because some people think the pain and degradation of those young people is less important than the money to be made from them, or than their own gratification.  Prostitution continues because there are too many people who don’t care who gets hurt as long as they get pleasure or profit.  And it’s not the only sin or injustice that begins that way.  When something bad happens, when people hear about someone doing something terrible, they often come to me and ask how someone could do something like that.  And the answer is, because they don’t see other people as people.  They don’t see other people as children of God, as brothers and sisters in Christ.  They see them as things, as commodities, as obstacles.

Then we turn to the revelations of sexual harassment that have been so public in the last few months.  Here, too, is sexual misconduct that stems from treating people like things.  And it’s not just Hollywood, or politics, or something that happens to a certain kind of women.  There are far more cases than will ever be reported in the news, simply because most of the victims and perpetrators aren’t powerful enough or well-known enough for people to care about.  I was in middle school the first time a pickup truck full of college boys yelled sexual things at me.  These sorts of things aren’t new.  I’ve seen a lot of people wondering why it happens, and how to stop it, and what are the right punishments for it, and what consequences for it are too much and what consequences are too little, and what about men who might say things they shouldn’t but don’t know it’s wrong?

This is actually something psychologists and sociologists have been studying since the 70s.  In the vast majority of cases, the men who do things like this know perfectly well where the line is, they just don’t care.  Or, if they don’t know where the line is, it’s because they don’t want to know.  They don’t care about where the line is because they don’t care about their victim as a person; all they see is something they can use for their own pleasure.  When harassers claim that they didn’t know any better, it’s a lie because either they did know better, or they chose not to know better.  They chose not to see anything but their own personal gratification.

So how do we as Christians respond to all of this?  How should we respond?  Obviously, we should condemn the behaviors that hurt and injure people or take advantage of them, whether in a sexual sense or any other.  But I think we need to go back to the basics, to the foundation of Christian ethics.  And that foundation is the knowledge that we are all members of the body of Christ, that we are all children of God, created by him, named by him, and claimed by him.  We are, each and every one of us, fearfully and wonderfully made by a God who loves us and all of creation.  From the least of us to the greatest, every human being is a person who matters, a person for whom Christ died.  When we forget that, we leave ourselves and our world open for all kinds of evil.  When we remember that, everything else falls into place.  May we always remember that we are all brothers and sisters in Christ, and one body together, and may that knowledge guide our thoughts and actions.

Amen.

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What We Do With God’s Blessings

Harvest Fest, October 15, 2017

Deuteronomy 26:1-11, Psalm 65, 2 Corinthians 9:6-15, Matthew 22:1-14

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

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.  Amen.

 

Our first reading comes from Deuteronomy, and it takes place just before the Hebrew people crossed the Jordan River to settle into the land that God had promised their ancestors, Abraham and Sarah.  Let’s review, a little bit.  God had called Abraham and Sarah out of their home country, promising them that he would give to their descendants a good land for their very own.  Abraham and Sarah lived in that land, but as foreigners, resident aliens.  Their great-grandchildren went as refugees to Egypt, fleeing a bitter famine, and after a time the Egyptians enslaved them.  Generations later, God freed them from slavery in Egypt and led them through the wilderness back to the land that he had promised their ancestors.

And now, in the reading from Deuteronomy, there they are, standing just outside it.  And God is giving them a whole bunch of instructions for what kind of life they’re supposed to live once they have this land.  How should they act?  What should they do?  When they are no longer slaves, but free people, safe in their own land?  And one of the things they must do every year is gather the first fruits of the harvest.  The first, and the best, and take it to the Temple and give it to God.  This passage doesn’t give the amount, but in other places it’s specified that it is supposed to be a tithe: ten percent of the harvest.  You take that tithe to the priest, and you remember your heritage.  You remember how God called your ancestors and promised them a good land, how God promised he would always be with your people.  You remember how God was with your people in good times and bad, even when they were enslaved in Egypt.  God was always with them, guiding them, protecting them, and working for their good.  And God freed them from slavery and brought them to this new land.  Everything that they have and everything that they are is a gift from God.  The fact that they are free is a gift from God.  The land is a gift from God.  The rain and the sun is a gift from God.  The physical ability to work is a gift from God.  The growth of their crops is a gift from God.  And they are to remember that by taking the first and the best of it to the Temple.

What does the Temple do with it, you may ask?  10% of every farmer’s crops.  That’s a lot.  First and most obvious, they use it to pay their priests and scribes and take care of the temple itself.  But they also used a chunk of it to throw a big party, for everyone in the community.  Not just the nice, religious, prosperous people.  Everyone, rich and poor alike.  The scum of the community as well as the pillars of the community.  The people who’ve been there all their lives as well as the strangers nobody knows and everyone thinks are weird.  Everyone in the region.  All are welcome and invited.  No exceptions.  They would come, give thanks to God for the harvest, and then have a feast.  Good food, good friends, good time for all.  And the rest of the tithe—the bulk of it, actually—was used charitably.  The temple used it to feed the hungry, buy clothes for the naked, take care of the sick and the orphan, and in general to help anyone who needed help.

These are actually some of the most common themes in the Old Testament.  We owe everything to God, blessings are meant to be shared, God’s presence is like a feast or a party, and when we see someone in need we are supposed to be generous and make sure that their needs are taken care of.  That last bit is crucial.  When someone is in need, it is our responsibility to make sure that need is taken care of.  If we are truly followers of God, if we are truly taking God’s commands seriously, there should never be anyone hungry among us, because we should take care of them as individuals and as a community.

With that in mind, what are we here to do today?  Well, we’re here to give thanks to God for the harvest.  It’s a Harvest Fest!  And we’re here to have a good time, to enjoy the music and eat a lot of good food.  And we’re here to raise money for the poor.  The world is incredibly different now than it was thousands of years ago when Moses and the Hebrew people stood outside the Promised Land and heard these words for the first time, but these core values remain: we praise God for the blessings God gives us, especially the harvest.  We rejoice in God’s presence and in the community, and have fun together.  And we raise money for those in need.

I have a challenge for you, though.  Consider the tithe.  That’s still, to this day, supposed to be the minimum that faithful people give.  Ten percent of everything that we earn, both to remind us that everything we earn or have is a gift from God, but also to fund ministry needs and help take care of those less fortunate than us.  Go home this afternoon and count up how much money you give to charity and to your church in a typical month.  Then compare it with your monthly take-home pay.  I bet that most of you will find that it is nowhere near ten percent.  For those of you who aren’t good at math, ten percent of 1,000 is 100.  So if you take home $1,000 a month from your work, ideally you would be giving $100 a month to your church and to the charities you support.  If you take home $2,000 a month, ideally it would be $200.  Now, we don’t live in an ideal world, and that’s not always possible.  But if you’re not giving a full tithe, consider increasing your giving just a little bit.  One percent, maybe, or even half a percent.  There are so many good causes that need help right now.  The McLean Family Resource Center, for one, or Camp of the Cross, which we are supporting with today’s offering.  But there’s also your home church, or the Harbor Angels in Coleharbor which raise money for local people with high medical bills.  There’s the Community Cupboard of Underwood and other local food pantries that feed hungry people here in North Dakota, and the Great Plains Food Bank that is the backbone of hunger relief in North Dakota.  There are relief efforts for Puerto Rico, Florida, Texas, the US Virgin Islands, and other places hit by the horrifying hurricanes of the last few months.  There are relief efforts for the earthquakes in Mexico and the fires in California.  I have to put in a plug for Lutheran World Relief and Lutheran Disaster Response, which are both excellent charities.  We tend to be the first to arrive at a disaster, and we’re some of the last to leave.

We have been given so many blessings by God.  It’s true that this wasn’t a perfect year.  Bad thing happened this year, both locally and nationally and internationally.  People got sick, people died, there were natural disasters, and the weather round here wasn’t very good for farmers.  But still, in the midst of all that, babies were born.  People healed from injuries and illnesses both physical and mental.  People came together to help and support one another.  People loved one another.  People chose to help when it would have been easier to do nothing.  And in each of those blessings, God has been present.

It’s not always easy to see that.  We ask God why he doesn’t send rain when we want it, but we don’t thank God when the rain comes.  We ask God where he was when hurricanes and earthquakes hit, but we don’t see his presence in all the people who help rescue others and work to rebuild afterwards.  We ask God where he was when a hate-filled man spews bullets at a crowd, but we don’t see God’s presence in all the people who tried to influence that man onto a different path throughout his life.  And where was God, as that man was shooting?  God was with people like Jonathan Smith, who saved thirty people before he himself was shot, and God was with all the people who performed first aid or covered other people with their own bodies.  We ask God where he is when people get sick, and don’t thank God enough when people heal.  We live in a world that focuses on horror and fear instead of on hope and love.  We live in a world that focuses on the negative and ignores the positive.  We live in a world that cannot see blessings when they come in the midst of pain.

But every breath we take is a gift from God, who made us.  Every smile we share with a friend is a gift from God, who gave us the capacity to love and be loved in return.  Every crop we grow, every job we get, is a gift from God, who made heaven and earth and all that is in it, seen and unseen.  We have a lot of blessings that we take for granted, and we should celebrate both them and the God who gave them to us.  But more than that, we need to remember that when God gives blessings, he doesn’t give them so we can hoard them for ourselves.  God gives blessings to be shared, with all the world.  As we thank God this day and always, may we share generously the blessings God gives.

Amen.

Seeing Gifts Through God’s Eyes

Twelfth Sunday after Pentecost, Year A, Lectionary 21, August 27, 2017

Isaiah 51:1-6, Psalm 138, Romans 12:1-8, Matthew 16:13-20

 

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

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.  Amen.

Paul talked about spiritual gifts a lot.  Three times in three different letters, including our second reading from Romans, he talks about the gifts of the Spirit, and how each person in the community of faith has different gifts, and all are needed.  And each place he lists off the gifts of the Spirit, it’s different.  No two lists are the same.  This is because the Spirit gives lots of different gifts to lots of different people, depending on who they are and what the needs around them are.  There is no way that anybody could ever put together a list with EVERY gift the Spirit gives, because the Spirit gives a lot of gifts.  And if you’re sitting there thinking to yourself, “oh, that must be wonderful to have a spiritual gift, but I don’t have any, I’m too ordinary,” or “too boring,” or “too sinful,” I have news for you.  God has given you spiritual gifts.  You may not recognize them; you may not be aware of them; you may not be using them.  But you have been given a spiritual gift just the same.

I think this is the reason Paul starts this section by talking about being transformed by God, instead of conforming to the world.  Because the world tells an awful lot of lies about gifts of every kind, but especially about spiritual gifts.  The world tries to tell us things that aren’t true about God, about ourselves, and about each other.  And if we believe these lies, we can’t possibly know what God is doing in us and in the world around us, because we can’t see anything or anyone clearly.  In order to know what is good and right, in order to know who we are and who God is, we have to let God transform us from who the world wants us to be, to who we were created to be.

The first lie the world tells us is about money.  And the lie is, that money determines how important or good something is.  Think about it: we judge things—even moral things!—by their worth.  We talk about our “values”—that’s an economic term.  Now, there’s a lot of problems with letting money determine how important or good things are, but when it comes to spiritual gifts it’s a huge problem because it tells us that gifts are only important if we can profit off of them.  Have you ever noticed that?  Gifts that you can make money off are valued; gifts that you can’t exploit for profit aren’t.  We spend a lot of time these days helping young people figure out what their gifts are, but not for spiritual purposes, for career planning.  So we know all about how to build a career off of peoples’ gifts, but not much about identifying spiritual gifts for use as Christians.  And if you have a gift and choose to use it in ways other than making money, people shake their heads.  For example, I enjoy writing.  I do it as a hobby.  I can’t tell you how many people have told me that if I’m not trying to get published—if I’m just doing it for my own enjoyment and my friends’ enjoyment—that I’m wasting my time and talents.

But a lot of the gifts God gives can’t be monetized.  They can’t be profited from.  And those are some of the most necessary gifts of all.  You’ll notice that compassion is one of the gifts that Paul names in our passage.  So is generosity.  You can’t make money off of either of those, but think how terrible the world would be if there was no compassion, no generosity.  It would be a pretty dark, grim place.  These are only two of the gift that are absolutely vital to both the Christian community and the world in general, that no one can put a price on or profit from.  If you’re only looking for things that society values, things that will help make money or build a career, chances are, you’re not going to see the gifts that God has given you.

The second lie that the world tells us is that gifts are extraordinary, and that only some people get them.  That most people are boring and normal, and if you don’t have the kind of special talent that makes someone sit up and take notice, you have nothing to offer.  The world divides people into winners and losers, the beautiful few who have what it takes and make it to extraordinary heights, and the ordinary schmucks who just don’t make the grade.  Some people succeed, and others are failures.  Some people matter, and some don’t, and you want to be one of the ones who matter, don’t you?  So work hard, and maybe you’ll be one of the winners instead of one of the losers.  And if you don’t have what it takes to be one of the winners, well, then you just don’t matter.

But that is a lie, because everyone matters, to God.  God does not see winners and losers, important people and schmucks.  God does not care whether anybody wins or loses, whether anybody succeeds or fails.  God loves each and every one of us.  God cares for each and every one of us.  And God gives gifts to everybody, including the people the world labels as failures or losers or just too ordinary to pay much attention to.  And so a lot of God’s gifts get overlooked because they’re too ordinary.  And yet, all of those ordinary things: building lives, and homes, and taking care of people, and seeing that the necessary work gets done, sometimes that too is a spiritual gift, just making sure that the people who need to get taken care of get taken care of.  Seeing that when work needs to be done there are people to pitch in to do it.  That, too, is a gift from God to make the world a better place.

And the third lie the world tells is that gifts should be used for the individual.  If one person has a gift, it should be used for their own betterment.  It’s all about individual growth, individual prosperity.  But if you’ll notice the gifts Paul lists, none of them can be used for just one person.  Teaching, ministering, generosity, leading, giving, being compassionate—these are all gifts that require relationships.  You can’t teach if there’s no one to learn.  You can’t lead if there’s no one to follow.  You can’t minister if there’s no one to minister to.  These are all gifts that require relationships.  And Paul talks about these gifts in at the same time as he uses the metaphor of the body to describe the Christian community.  When God gives us anything—spiritual gifts, wealth, health, anything—he doesn’t give it to us to hoard.  God gives us gifts to share, to spread around, so that all people may experience God’s blessings in many and various ways.

We all have gifts from God.  Some of them are obvious, and some are not.  Some are valued by the world, and some are not.  Teaching is a gift—and not just one given to professional educators, either.  Being generous is a gift.  Being compassionate is a gift.  Encouraging people is a gift.  Persistence is a gift—just being able to put one foot in front of the other, doing the job God puts in front of us, that’s incredibly important.  A willingness to help others is a gift.  The ability to build relationships and communities is a gift.  But as long as we’re listening to the world’s lies, and seeing with the world’s eyes, we won’t see God’s gifts for what they are.  We’ll ignore them, or devalue them, or just plain not see them.  And our world will be a darker and a colder place because of it.  God gives gifts to each one of us.  Every single one of us has gifts from God.  The trick is learning how to see them, to use them, for the good of all God’s people.  And to do that, we have to listen to God, and not the world.  May we be transformed by the renewing of our minds, so that we can see God’s gifts for what they truly are, and put them to use as God calls us to do, for the building up of God’s kingdom.

Amen.

Choosing Life

Sixth Sunday after Epiphany, February 12th, 2017

Deuteronomy 30:15-20, Psalm 119:1-8, 1 Corinthians 3:1-9, Matthew 5:21-37

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

 

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

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

When I teach the Ten Commandments to Confirmation students, I emphasize that the Commandments are not the be-all, end-all of Christian life and morality.  They are, rather, the rock-bottom of acceptable behavior.  The Sixth Commandment is “You shall not commit adultery.”  And of course you shouldn’t, but if the best you can say about the most intimate relationship of your life is “well, I’ve never cheated on them,” it is probably not the kind of good, life-giving relationship God wants it to be.  Or take the Fifth Commandment.  “You shall not murder.”  Of course you shouldn’t.  But if the best you can say about how you treat people is “I’ve never murdered anybody!” well, that’s not saying much.  I know some very nasty people who could say the same.  If the best you can say about your behavior is that you’ve never murdered anyone or cheated on your spouse, you may be scraping by as “acceptable,” but you’ve probably done a lot of other bad things that have hurt yourself and others.

This is why, when Jesus starts talking about the commandments, he expands them.  Sure, you shouldn’t murder, and if you do, you will be judged for it.  But that’s not the only thing we do that is worthy of judgment!  We do a lot of things, in anger or fear or hate, that hurt ourselves and others, and we are responsible for the hurt we cause.  These things have consequences, both here on earth, and to our souls.

Jesus says that being angry makes us liable to judgment.  Of course, not all anger is bad; Jesus himself got angry, when he saw people hurting or cheating others.  Judgment doesn’t always mean punishment; some people who go before a judge receive a verdict of innocence.  But judgment does mean that what you do must be weighed.  Did that anger cause you to stand up to a bully, or work to fix an injustice in the world?  Then it was good.  Did that anger fester inside you?  Did it cause you to vent your spleen on other people?  Did your anger spill over and do more harm than good?  Did it cause you to hurt someone who didn’t deserve it, whether physically or mentally?  Then you are responsible for all the hurt you caused.  We don’t get to just wave it away or say, well, it’s not really my fault.  We don’t get to say well, I didn’t hurt them that badly, so it’s not important.  No.  We are responsible for our own actions, and the more we try and justify ourselves, the more we try and say it’s not our fault, the more harshly we are condemned.  Not because God likes condemning people, not because God is looking for a reason to judge us, but because our actions matter.  Our thoughts matter.  They have a big impact, not just on us but also on the world around us.

That’s what Moses was talking about in our first lesson.  It comes from the book of Deuteronomy, which is mostly a book that collects the ancient laws and commandments God gave to the Hebrew people.  God gave a lot of laws, in the first five books of the Bible.  After God freed them from slavery in Egypt, the Hebrew people wandered in the desert for forty years before being led to the land God had promised to give them, the land we call Israel today.  But before they crossed the Jordan River to enter that land, Moses gathered the people up and read out all the laws to them.  Then he gave them the speech we read in our first lesson.  Because you see, God’s commandments aren’t about nit-picking.  They’re not about making life harder.  They’re about choosing life.

From the very beginning, God has wanted all of creation to live good, healthy, abundant lives.  God wants us all to be happy, and healthy, and whole.  But since the Fall, humans turn away from that.  We make choices that make the world a worse place.  We do and say and think things that hurt ourselves and others.  We do and say and think things that add to the fear in the world, the hate, the pain, the jealousy, the bullying, the oppression, the evil.  And some of those things seem small to us, but they add up.  We pour out poison drop by drop until the whole world is drowning in an ocean of despair and evil.  And then we argue about whose fault it is, and blame everyone else.  Sometimes we even blame God for the evil and destruction that we humans create.

That’s why Moses talks about life and death.  Because we do have a choice to make.  We have choices to make every hour of every day.  We are bound by sin and death, and until Christ comes again in glory to judge the heavens and the earth, sin will be a part of us.  But that doesn’t mean that we have to just give up.  We can’t solve all the world’s problems, and we can’t keep ourselves completely sinless by our own force of will, but we can work to choose life.  In a thousand different ways, everything we say or do or think leads us down one of two paths.  It can either create an opportunity for life, the good and whole life that God wants for all creation, or it can create an opportunity for death.  It can create an opportunity for healing and justice and peace, or it can create an opportunity for pain and fear and hate.  That’s the choice we make, every minute of every day.  Sometimes we choose life, and sometimes we choose death, and we make the world a better or worse place because of it.

The point of the law isn’t about slavish blind obedience, and it’s not about getting nitpicky.  The law is a guideline to how to choose life.  This is even true of some of the stranger laws in the Old Testament.  For example, the prohibition on eating pork: living in a time before refrigerators, and before thermometers to accurately gauge if you had cooked the meat thoroughly, eating pork products was dangerous.  This is also true of Jesus’ words in today’s Gospel reading.  Anger can be used to prod you into doing the right thing—but it can also lead you to hurt yourself or others, and we need to be reminded that it can be dangerous.  Sex and sexuality aren’t inherently bad, but if we look at people like they’re sex objects to titillate us, we deny their humanity and their worth as children of God, and we are more likely to abuse them or look the other way as others abuse them.

As for divorce, in Jesus’ day, a man could divorce his wife for no reason at all—and a divorced woman might be left to starve on the streets.  (Women, by the way, didn’t have the same right to leave, even in cases of abuse; only the husband got to choose.)  Since women didn’t usually work outside the home, a divorced woman couldn’t get a job.  If her family didn’t take her in, she might be forced to literally choose between starvation and prostitution.  In that case, even a bad marriage was less bad than none at all.  And so Jesus forbids divorce.  I think if he had lived today when both spouses can initiate a divorce and an unmarried woman can support herself and her children, Jesus would have given other acceptable reasons for divorce.  Marriage is designed to be a life-giving partnership for both spouses, and if one spouse is abusive, that is a violation of the marriage covenant.  But the point is, if the way you treat your marriage harms your spouse—whether through adultery, abuse, or treating your relationship like it’s something disposable to throw away when it’s not fun anymore—you are choosing death, and you’re going to face judgment for it.

It all comes down to one question.  Not a question of legal nitpicking or correct interpretation.  Not a question of legalese or judgmentalism.  It comes down to this: are you going to be the person God created and called you to be?  Human beings are broken by sin and death; Jesus Christ died to save us from our sins.  Not because we deserve it, or because we earned it, but because he loves us and wants us to live full and abundant lives.  We Lutherans don’t believe that we do good works to earn ourselves a spot in heaven; salvation comes only by and through the grace of God.  We do good works because it’s the right thing to do, because we want to share God’s gracious gift.  We do good works because Jesus Christ has shown us what life truly looks like, what a life free of sin and death can be.  I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.  Choose life, so that you and your descendants may live.

Amen.

The Foolishness of the Cross

Fourth Sunday after Epiphany, January 29th, 2017

Micah 6:1-8, Psalm 15, 1 Corinthians 1:18-31, Matthew 5:1-12

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

 

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

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

Here’s a question for you: what does the kingdom of heaven look like?  I bet you all get a picture in your head when I ask that, and I bet that for a large share of you, that picture is dominated by clouds, angels, pearly gates, and lots of people in white robes and halos strumming harps.  It may surprise you, but that phrase, “the kingdom of heaven,” could also be translated “the reign of God.”  In other words, “anywhere that God’s will is done.”  When Jesus says “The kingdom of heaven is near,” he’s not necessarily saying the world’s about to end, so you should shape up.  He’s also referring to God’s presence here, now, in this world.  I mention this because our Gospel reading from today comes from the Sermon on the Mount, in which Jesus tells us what God’s reign looks like.

In last week’s Gospel Jesus started his ministry by announcing that God’s reign was near, and then calling the first disciples and telling them he was going to teach them to fish for people, and then he started healing people, and attracting great big huge crowds of sick people, demon-possessed people, the desperate, the poor, the outcasts, Syrian foreigners, and anyone just looking for a good show.  This was not fishing for people in a selective sense, this was a big, wide dragnet bringing in everybody.  Bottom-feeders included.  What I’m saying is, that a lot of the people in that crowd—possibly even most of them—would not be the sort of people society approved of.  In fact, if you use the fishing metaphor, most of the people in that crowd would be the sort that the larger culture would tell you to throw back in the water—you don’t want them, surely?  Those smelly, sick, weird, poor, outcast, foreigners?  But when all these people had gathered, Jesus goes up on a mountain and makes sure his new disciples get a front-row seat as he begins to teach.  He’s promised them that God’s reign is near, and he’s promised them he’s going to teach them to fish for people.  And now he begins to tell them what that means.

The Sermon on the Mount takes up the next three chapters of Matthew’s Gospel, and forms the theological core of the book.  This is Jesus describing what it looks like when God’s will is done.  This is Jesus describing what the kingdom of Heaven looks like.  This is Jesus teaching his new disciples what it means to follow him.  And he starts off with the Beatitudes.  Blessed are the poor in spirit, blessed are those who mourn, blessed are the meek, and so on and so forth.  When I was reading the Scriptures assigned for today, and I read this Gospel and then the passage from First Corinthians where Paul says that the cross of Christ is “a stumbling block to Jews and foolishness to Gentiles” and I went back and re-read the Beatitudes and thought to myself, yup, Paul is sure right.  Because this doesn’t sound wise, it sounds stupid.  Blessed are those who mourn?  Blessed are the persecuted?  Blessed are the poor?  In Luke’s telling, Jesus says “blessed are the poor,” and in Matthew’s telling Jesus says “blessed are the poor in spirit,” but I have been poor in spirit and I have worked with poor people and you have to have a really strange view of “blessing” to consider either state blessed.  (Some translations use the word “happy” instead of “blessed,” which is even worse.)

And then you hear the ways Christians try to make sense out of this passage, and things get even worse.  Sometimes they’ll tell you it’s good that you’re suffering, because it means God is going to bless you!  Or maybe, you’re suffering, so according to the beatitudes you must be blessed, so if you can’t see how God is blessing you it must mean that your faith isn’t strong enough.  Because if your faith were strong enough, God would bless you by taking away your suffering.  And there have even been times in the past where the powerful have used this passage to tell people on the bottom of society that they should just accept being abused and degraded and exploited because God blesses the meek.  As for “blessed are those who are persecuted for righteousness’ sake,” well, modern American Christians have a strange view of persecution.  There are people who honestly believe that Christians in America today are being persecuted because we can’t force society to follow our rules and agree with our beliefs.  In Jesus’ day, on the other hand, persecution meant torture and death.  And every single one of the disciples (and most of the other early leaders of the church) were killed because of their faith.  I saw two of their tombs on my trip.  Again, being tortured to death … even if it’s for a good cause, most people would not call that a good thing.

Jesus told people God’s reign was near, called the disciples he was going to fish for people, attracted a large crowd of people nobody wanted, and sat down to teach.  And he told them that God’s blessings fall on the poor in spirit, the mourners, the meek who get trampled on, and the ones who get attacked for trying to do the right thing.  In other words, God’s blessings fall on the people who need it the most: the people like the ones in the crowd listening.  It’s not because God loves the poor more than the rich, or wants to see people suffer, or anything like that.  Rather, it’s because they need God the most.

God’s will is very different from our will.  If you read through the rest of the Sermon on the Mount—some of which we’ll be doing from now until Lent—you’ll see what I mean.  We humans divide people up into the people who matter, and the people who don’t, and then we just accept it when people get hurt.  God, on the other hand, takes special care with those hurt and blesses them.  We humans store up grievances and hatred against one another, and God counts that just as bad as murder, as Jesus says in verse 22.  We want to take revenge when we are hurt, and God tells us to turn the other cheek and love our enemies.  We want to be rewarded for our good deeds and our charity, and God says to do it in secret without reward.  We think that we survive and thrive by our own skill and hard work, and God reminds us that everything that we have and everything that we are is a gift from him, so there’s no point in worrying or stressing over it.   We want to look down our noses at people who aren’t as good as we are, and God tells us we’re hypocrites and not to judge others or he’ll judge us.  We think power comes through being bigger and stronger and winning elections and getting people on your side, and God died alone on a cross, mocked by the crowds, with his friends and family mostly scattered and in hiding, and through that lonely death he saved the world and broke the power of sin and death.

Paul was telling the truth when he said that the cross was foolishness to some and a stumbling block to others.  It is counter to everything the world tells us about how things work; it is counter to everything we human beings want to believe.  It’s the opposite of power, strength, glory, honor, riches, and everything else we want.  Just like those crowds were the opposite of the kind of crowds most people would want to attract.  Just like the people Jesus calls blessing on in the Beatitudes are the opposite of the things we want to be.  And yet, it is in these things that God reveals God’s power and will.  God wants a world filled with love and healing, and so God goes directly to the people most desperately in need of love and healing.  God chooses what is weak and foolish and uses it to reveal himself, and to expose the dark, rotting underbelly of all the things the world holds up as awesome and wonderful.

There are a lot of Christians who, when faced with this reality, turn away from it.  This has been true since Christianity first became the majority religion.  They don’t want to face up to the weakness of the cross, the foolishness of it.  They don’t want to love their neighbor; they don’t want to treat everybody, even the weak and powerless, as they themselves would want to be treated; they don’t want to be merciful or peaceful or do justice and love kindness; they don’t want to walk humbly with God.  So they take their own view of the way the world should be and wave Jesus as a banner over top of it.  And it’s hard to blame them, because it’s a lot easier to do that than it is to take these words of blessing seriously.  To take the cross and its weakness, it’s foolishness, seriously.

But take a look around at the world.  What has chasing after power and glory and strength gotten us, anyway?  What has cherishing our anger and fear gotten us?  What has separating out people into the ones who matter and the ones who don’t led to?  What has the world’s wisdom brought?  A lot of pain and suffering and violence and brokenness, that’s what.  Don’t you hunger for peace?  Don’t you yearn for healing?  Don’t you ache for God’s healing, loving embrace to wrap you up and all the world up and make things better?

God doesn’t cause pain and suffering, but God can and does bless it; God can and does use it as God used his own pain and suffering on the cross.  And, in the midst of it all, God plants the seeds of his kingdom, which is near to us even now.  Thanks be to our Lord and Savior Jesus Christ, for blessing us, for loving us, for showing us a better way.  May we be merciful; may we be pure in heart; may we hunger and thirst for righteousness; and may that hunger be filled.

Amen.

All the Nations

First Sunday of Advent, November 27th, 2016

Isaiah 2:1-5, Psalm 122, Romans 13:11-14, Matthew 24:36-44

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

 

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

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

This week is the first Sunday of Advent, the church season where we prepare for the coming of Christ among us.  On the most obvious level, we are preparing for Christmas, the day Jesus was born 2,000 years ago.  And so we sing Christmas carols and decorate the church and put on Christmas pageants.  But we are also preparing for Christ to come again to judge the living and the dead.  As Christians, we live between the promise made with Jesus’ life, death, and resurrection, and the fulfilling of that promise when Christ comes again.  Which is why our readings for this first Sunday of Advent  are about the adult Jesus telling his followers to be ready for him to come again, and the prophet Isaiah telling us what God’s kingdom to come will look like.

As I was reading and studying the texts for this Sunday, and listening to the news, I kept coming back to the first reading, and the image of the nations streaming up to the Lord’s house—all people from across the world coming to it and walking in God’s paths.  It’s such a beautiful image of what God’s kingdom will be like.  In fact, every time the Bible discusses who will be there, the various writers make the point that it will be all people, from every nation and tribe.  In other words, not just “us,” whoever “us” happens to be.  And that’s a crucial point: humans by nature like to divide people into categories and exclude those who aren’t like us.  We tell ourselves stories to justify why we’re good and they’re bad.  And then we only notice the things that fit those stories.  We are hyper-aware of differences, and those differences can’t just be differences—they are signs that we are better because there is a right way and a wrong way and obviously, we’re right and they are wrong.  This is something all humans of every continent, race, religion, and ethnicity are prone to do.  It comes and goes in waves, and right now there is a wave of racist thoughts and actions sweeping our country.  In the last few months, some North Dakotans have used the conflict over the pipeline as an excuse to harass and attack Native Americans.  In the last few months, some Americans have painted swastikas on Jewish homes and businesses.  In the last few months, the number of hate crimes against blacks and Latinos have escalated in this country have escalated.  In the last few weeks, neo-Nazis have held open rallies in American cities and an alt-right spokesman went on CNN to debate whether Jews were really people.  All of this traces back to the idea that some people matter more than others, that some people are better than others because of the group they were born into.  This is something humans do, in this broken, fallen, sinful world.  We look for reasons to hate and divide ourselves up and attack one another.

But it’s not something God does.  In fact, God spends significant time throughout the Bible combating that type of thought whenever it creeps up.  It starts out in the first chapter of Genesis when we are taught that all people—of all nations, all genders, everyone—was created in God’s image.  White, Black, Native American, Asian, Latino, everyone is a beloved child of God created in God’s own image.  And when God gave the law to Moses, God repeated many times throughout the law that outsiders should be protected, not condemned or ostracized.  And when the Israelites strayed from that teaching and discriminated against outsiders, God reacted.  For example, in the days of Ezra and Nehemiah, the Israelites made laws forbidding their people from marrying non-Israelites, forcing divorces where such marriages already occurred, and throwing out any mixed-race children.  There were also laws forbidding non-Israelite participation in society.  But in that same period, two books were added to the Bible directly criticizing that.  The first, Ruth, tells the story of a foreigner—a pagan—who came to God and married an Israelite and became the grandmother of the great King David.  In the middle of prejudice and xenophobia, God sent God’s Word to tell a true story of a foreigner as an example of faithfulness, and to remind God’s people that David, their great hero of the faith, was himself of mixed-race.  The second book is Jonah, which tells the story of a prophet who was sent to proclaim God’s word Israel’s enemy, the city of Ninevah.  Jonah doesn’t want to go, but God forces him to.  The point of the story is that Israel’s enemies are just as much God’s children—just as beloved to God—as Israel was.

Jesus spent most of his time ministering among the Jews, but he also went to the Greeks and all the other ethnic groups in his area, and held no distinctions between them.  When his disciples tried to impose their society’s ethnic boundaries, Jesus rebuked them.  And when the Holy Spirit came to the disciples at Pentecost, the first thing it did was give them the ability to preach to all sorts of different people in their own native tongues.  Why?  Because God loves all people of every land, and they are all God’s children, and they all need to hear the good news of Jesus Christ, who became truly human, who is coming back to judge the world and to save it.

And in the early Christian church, too, people started to try to discriminate: they based worship practices on separating out rich people from poor people, Jews from Greeks, and women from men.  Paul wrote to condemn such things, because in Christ there is no distinction between ethnic groups, genders, or economic class.  All are one in Christ.  And when we try to separate people out and discriminate against some, we deny that.  We exclude and hurt people that Christ died to save.

In Revelation, there are many images of what God’s kingdom will be like, and Revelation, just like Isaiah, tells us that all people, from every tribe and nation, will be there in God’s kingdom, and that there will be no distinction between them, for all will be united in Christ.  So if you ask me “what the kingdom of God looks like,” and ask me to put together a picture from all the different images and visions of God’s kingdom in the Bible, I can tell you a few things.  1) it’s going to be a great party where there is no suffering or pain or grief, and 2) it’s going to be intensely multi-racial, multi-ethnic, multi-cultural, multi-everything.  And if you think I’m exaggerating, the Greek word usually translated as “nation” is “eqhnos”, which is where the word “ethnic” comes from.  All nations—and all ethnic groups—are equally beloved of God, and all will be part of God’s kingdom.

But we human beings, we keep coming up with reasons to hate, reasons to fear, reasons to discriminate.  We tell ourselves stories about how terrible other groups are, and then we tell ourselves it’s not really bad to discriminate against them because they really are like that.  We take every bad example of other groups as the norm for them, while pretending our own bad apples don’t exist.  An example of this is the police department of Fergusson, Missouri.  That police department focused most of its attention on investigating and harassing black people.  When accused of racial bias, they said they focused on black people because black people committed more crimes.  After the protests in 2014 the Federal Government launched an investigation.  They found that the police were wrong: black people in Ferguson were no more likely to commit crimes than white people were.  But the police of Ferguson believed that blacks were criminals.  So when a black person committed a crime, they took it as evidence that black people were all prone to criminality.  When a white person committed a crime, however, they thought he was just a bad apple.  Everything they saw and experienced was twisted to fit into the story they told themselves: that black people were criminals and white people were good people.  The story wasn’t true, but they genuinely believed it.  And so they acted unjustly, harassing innocent citizens because of the color of their skin.  They broke up and separated their city, and hurt a lot of people—black and white—in the process.

We tell ourselves a lot of stories about race that aren’t true.  We tell stories about Black criminals and thugs, when black people are no more likely to commit crimes than whites are.  We tell stories about immigrants who steal American jobs, when immigrants actually are far more likely to start their own businesses and create jobs than native-born citizens are.  We tell ourselves that other races are lazy, they’re bad, they’re wrong.  And then we look for things around us that confirm those stories.  But those stories are not reality.  And, most crucially, those stories are not God’s story.  God’s story is that every person of every race was created in God’s own image.  God’s story is that each and every human being is equally valuable and beloved, regardless of race, class, gender, sexuality, age, disability, or any other category.  God’s story is that when God’s kingdom comes, all violence and conflict between groups will cease, and all people of every tribe and nation and group will come streaming to God, and all people will love one another instead of finding excuses to hate and fear and discriminate.

So when we break down ethnic or racial barriers, we are making the world a little bit more like God’s kingdom.  When we challenge ethnic or racial biases, we are making the world a little bit more like God’s kingdom.  When we make the world a little bit more equal, we are making the world a little bit more like God’s kingdom.  On the other hand, when we allow racism and bigotry to flourish, when we see it and do nothing, when we pretend it isn’t there, we are working against God’s kingdom.  When we see discrimination and prejudice and shrug and walk on by, we become complicit in a system that is directly opposed to God’s wishes.  We allow things to get less and less like the good and just kingdom that God is trying to create.  It doesn’t mean we’re horrible people—like I said, this is something all humans do—but it does mean we are not being faithful to God.  It means we are seeing through the eyes of the world, not through God’s eyes.  It’s not easy to challenge bias and racism; it’s not easy to challenge something that so many people believe.  Yet to be faithful to the vision of God’s kingdom, we have to do it.  May we have the courage and the wisdom to see the world through God’s eyes, and God’s story, and not the human stories that divide us.

Amen.

Work to be done.

Twenty-Sixth Sunday After Pentecost (Lectionary 33C), November 13th, 2016

Isaiah 65:17-25, Isaiah 12:2-6, 2 Thessalonians 3:6-13, Luke 21:5-19

Preached by Pastor Anna C. Haugen, Augustana and Birka Lutheran Churches, Underwood, ND

 

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

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

I have a book called the Pocket Guide to the Apocalypse.  It has two chapters giving a timeline of every time a large number of people thought the world was about to end, from 2,000 BC to 2005, when the book was published.  The first chapter—2,000 BC to 1900—is eighteen pages long.  The second chapter, covering only the last hundred years, is thirty pages long. We are obsessed with the end times: how is it coming, when is it coming, and what should we do to make sure we come through it.  And yet, you will note that we are still here.  Every time we humans have thought surely, the end must be nigh, we have been wrong.  This world will end one day—and be replaced by God’s kingdom—but we are terrible at predicting it.  The disciples wanted to know when it would happen, too; but the closest Jesus ever came to a direct answer was in Mark 13, when he said he didn’t know.  He was a lot more concerned about teaching us how to face difficult times.

“Teacher, when will this be, and what will be the sign that this is about to take place?” the disciples asked.  When is the world going to end?  Let us know, so that we can prepare!  And Jesus was very insistent that we needed to be prepared, that we needed to be waiting; but he didn’t tell us what the signs were that we should be looking for.

I think the reason Jesus didn’t tell us the specific signs was that if we knew them, we’d be paying too much attention to the signs themselves and not enough to how we’re supposed to be waiting.  Let me give you an example.  In the days of Paul, a decade or two after Jesus died and rose again, people were sure that Jesus was going to come back within their lifetimes.  They were sure that the end of this world and the beginning of the kingdom of God was just right around the corner.  You know what some of them did?  They quit their jobs, spent all day every day praying and waiting passively for Jesus to show up, and they expected the rest of the community to support them while they waited.  And waited.  And waited.  This is what Paul is talking about in our reading from Thessalonians: yes, Jesus Christ is coming back, and yes, there will be a new heaven and a new earth, and yes, we are supposed to wait faithfully for him.  But you know what?  We’re all waiting.  While we wait, there is work to be done.  Nobody gets to say “well, I’m waiting for Jesus, so I’m just going to sit around all day waiting—the community can pay for everything I need in the meantime.”  Everyone is waiting for Jesus, and nobody gets to use that as a reason to expect other people to pay their way.  This was not a case of people being disabled and not able to work, or willing to work and not able to find jobs; this was a case of people not thinking they had to work because Jesus was coming back soon.

And those early Christians were not alone.  Every time people think the world is going to end soon, they do things like this: quit their jobs, sell their stuff, and go out to a mountain or a field somewhere to wait for the second coming.  People have done it twice that I know of in the last decade!  And each time, of course, they were wrong about the date, and then they had to figure out how start over again.  Dropping everything to wait is obviously not the answer.  Which is why, when Martin Luther, the founder of the Lutheran church, was asked if Jesus was coming back soon and what they should do to prepare, answered this way.  “If I knew that Jesus were coming back tomorrow,” he said, “I would plant a tree today.”  In other words, go on with your lives, living faithfully as Jesus taught us.  That’s how we’re supposed to respond to troubled times; that’s how we’re supposed to deal with the knowledge that the world will eventually end.  Trust in God, and live your life faithfully.

If you find that hard, if you think “there has to be more to it than that!”, let’s remember what we know about God’s kingdom.  Isaiah describes it like this: “For I am about to create new heavens and a new earth; I am about to create Jerusalem as a joy, and its people as a delight.  No more shall the sound of weeping be heard in it, or the cry of distress. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.  They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.  They shall not labour in vain, or bear children for calamity; for they shall be offspring blessed by the Lord…. They shall not hurt or destroy on all my holy mountain, says the Lord.”

In God’s kingdom, there is still work to be done.  In God’s kingdom, there are houses to be built and gardens and farms and vineyards to be tended.  Except better.  No need to worry about rent or mortgages or foreclosure; no need to worry about crops failing or hail or bad prices or any other problem.  No need to worry about failure at all.  Good communities, where people love and support one another, where everyone is welcome and everyone has a place and everyone has joy, and everyone has work to do that suits them.  No violence, no destruction, no calamity, no cheating, no fear, no anger—because no fear or anger is needed.  Only love, and joy.

And while we wait for God’s kingdom, we are called to work.  No passive waiting for us; the waiting of a Christian is active waiting.  It’s like waiting for Christmas.  We don’t just sit around, November and December; we get busy.  We bake cookies, sing carols, decorate.  We serve our neighbor.  We wait for Christmas by doing things, and in just the same way, we are called to wait for God’s kingdom by doing things.  To work for that world described in Isaiah’s vision.  We can’t create God’s kingdom ourselves, but we can make little pieces of our world a little bit more like it.  In God’s kingdom, all will be fed, so we work to feed those who are hungry.  In God’s kingdom, everything is full of love and joy, so we work to spread love and joy.  In God’s kingdom, there is work for all and all enjoy the benefits of their labors, and so we work towards the goal of just and good employment for everyone who can work.  In God’s kingdom, there is peace, and so we work for peace.  In God’s kingdom, all are healed, and so we work to heal those we can and support those we can’t.  We are called to act with justice and mercy.  We are called to love God and our neighbor.  We can’t fix everything that is broken and wrong in this world, but we can make things better, bit by bit.

That is counter-cultural.  You see, working to make the world more like God’s kingdom, is working to make the world a better place.  It’s working to change the world.  And the world doesn’t want to be changed.  Change is scary.  Change upsets the applecart.  Change means that people who are comfortable with the way things are become uncomfortable, and change means that the people in power might not be powerful any longer.  And so the world tries to prevent change.  The world wants us to be apathetic.  The world wants us to not even notice the injustices in the world, the pain and hurt we cause each other.  The world wants us to think that hurting people is normal, that pain is just the way things are, that there are winners and losers and that nothing we do matters.  If we don’t notice or care, we certainly won’t bother to do the hard work of waiting for God’s kingdom.

And if the world can’t make us apathetic, well, the next best thing is if we’re frightened and angry.  Because when we get scared, we tend to stop looking outside of ourselves.  We focus on ourselves, instead of on the plight of our neighbors.  And worse, instead of waiting and listening for God we chase after anyone who claims they can protect us.  We get angry, and we see people as threats instead of as fellow children of God.  It’s no wonder that when the disciples asked for signs of the end times, Jesus responded by telling them not to be led astray and not to fear.  Fear gets in the way of active waiting.  Fear gets in the way of loving God and loving our neighbor; we can’t love, if we’re afraid.  We can’t think if we’re afraid.  And we are called to love God, to love our neighbor, and to put that love into action.  That’s what the life of a Christian is; that’s what waiting for God’s kingdom is like.

There is destruction in this world.  There is confusion, and pain, and chaos.  There is evil.  But we hope and trust in a God who will take care of us even if this world kills us.  We hope and trust in a God who is creating a kingdom where there is no longer any death, or pain, or destruction, or evil, or fear, or hate.  Only love and joy.  That kingdom isn’t here yet, but it is coming.  May we trust in God, and wait actively for it.

Amen.