I suppose there are exceptions, but generally, even the best relationships go through rough spots. These rough spots may be dramatic blowups, but perhaps more often they are rather mundane. Things become routine and stale. There is a sense of going through the motions with little in the way of the dynamic, exciting feelings from a previous time.
I imagine that many couples experience this, but I'm talking about the human-divine relationship. To fall in love with God/Jesus, to feel the life changing rush of the Spirit, to have one's life completely reoriented is a remarkable experience as powerful and life changing as any romantic encounter. But as with romantic love, life with God can turn routine and stale. The animating spark of the Spirit can feel absent.
The Church has not always been of much help in such things. So often faith has been reduced to believing certain things, saying the right formula, adhering to some doctrine, or showing up on Sundays. In my own Presbyterian tradition there are strong currents of intellectualism that sometimes turn faith into more philosophical exercise rather than passionate relationship. I know people who can get very passionate about philosophy and such, but I'm not sure that qualifies as a relationship.
An oft stated bit of biblical wisdom says that among the psalms, those of lament are the most numerous. But you don't hear a lot of lament in the Church. You do hear it more frequently from poets and writers and pop songs celebrating and wrestling with the difficulties and pains of human relationships. Has the Church so domesticated and institutionalized this faith business that we no longer realize its fundamentally relational dynamic?
How do you handle it when a human relationship had gotten stale, stuck, rutted, or empty? Does it work in a similar manner with God? I wonder if our faith could learn a thing or two from our love lives.
Sermons and thoughts on faith on Scripture from my time at Old Presbyterian Meeting House and Falls Church Presbyterian Church, plus sermons and postings from "Pastor James," my blog while pastor at Boulevard Presbyterian in Columbus, OH.
Wednesday, October 29, 2014
Tuesday, October 28, 2014
Wednesday, October 22, 2014
Hiding from God
I am currently on "study leave," one of the perks we pastors enjoy. My denomination requires that churches give their pastors at least two weeks of such leave on top of vacation. I often use this time to attend conferences or workshops, but this one is different. I had the free use of a beach condo, and so I packed up my books (or in this case my iPad with Kindle app) and headed to Myrtle Beach.
It's fairly quiet here in late October, but the weather has been lovely. I've been able to sit on the balcony in the warm sun as I read, looking up occasionally across the dunes to the water beyond. There are a few people on the beach, largely hidden by the dunes, but the pool right below me is deserted. There is almost nothing to distract me save an occasional dragonfly buzzing by. And so I've had to create my own distractions.
I have been getting a lot of reading done, but I've done less well with another piece of my time here. I told some folks I was coming here for "a time of study and personal retreat." For a pastor, the term "retreat" carries some significant spiritual connotations, the expectation that my time here would include some very deliberate time of drawing near to God. But it feels more like I've been hiding.
That thought didn't really occur to me until today. This morning was the first chilly one, and so I had been reading on the couch inside. At one point I got, refilled the coffee cup, then stepped out onto the small balcony for a moment. I stood there, leaning on the railing, and for some reason, the story of Elijah fleeing into the wilderness and ending up at Mt. Horeb came to mind. (If you're not familiar with it, the story begins at 1 Kings 19.)
In the story, Elijah is fresh off one of his greatest triumphs, but there is also a threat on his life. Considering all the wonders God had just done through Elijah on a different mountain, Mt. Carmel, it is a bit strange the Elijah falls into such a deep funk, but he does. He journeys into the wilderness, sits down, and asks to die. Eventually an angel provides food and prods him to travel to Horeb. There he finds shelter in a cave, but his depression seems little improved.
My own back story and situation have little in common with Elijah, but still the image of emerging from the cave struck me as I leaned on the balcony railing. There was no violent wind, no earthquake or fire. There wasn't even a "sound of sheer silence," what older translations rendered "a still, small voice." The sound of the waves was enough that no one would call it silent, but is was still. And I could not help but wonder if God didn't pose the same question to me long ago spoken to the prophet. "What are you doing here?"
What am I doing here? What am I up to? I'm on study leave, of course, but the question is bigger than that, just as it was for Elijah. I imagine it's the sort of question we are all meant to wrestle with at times. Perhaps we even need to be in a bad, depressed, uncertain, confused, or similar place for the question to have the required poignancy. Just what is it we are up to? And along with that, what are we supposed to be up to?
Elijah snaps out of his funk when God gives him work to do and sends him on his way. I suspect that God's "What are you doing here?" question is always connected to a calling, to what it is we're supposed to be doing. It's easy to imagine this being only for larger than life characters such as biblical prophets, but I'm convinced it's equally true for pastors and every other sort of regular person of faith. I wish God would be as obvious as in the Elijah story. Then again, maybe that's just the story's way of making its point clear. Maybe Elijah struggled to hear God a much as I do. After all, he got depressed enough to run away and want to die.
What are you doing here, James? And what are you doing, whoever and wherever you are? I think there is always a command that follows the question, a call to "Go." And somewhere in that "Go" is what it means to be fully alive.
It's fairly quiet here in late October, but the weather has been lovely. I've been able to sit on the balcony in the warm sun as I read, looking up occasionally across the dunes to the water beyond. There are a few people on the beach, largely hidden by the dunes, but the pool right below me is deserted. There is almost nothing to distract me save an occasional dragonfly buzzing by. And so I've had to create my own distractions.
I have been getting a lot of reading done, but I've done less well with another piece of my time here. I told some folks I was coming here for "a time of study and personal retreat." For a pastor, the term "retreat" carries some significant spiritual connotations, the expectation that my time here would include some very deliberate time of drawing near to God. But it feels more like I've been hiding.
That thought didn't really occur to me until today. This morning was the first chilly one, and so I had been reading on the couch inside. At one point I got, refilled the coffee cup, then stepped out onto the small balcony for a moment. I stood there, leaning on the railing, and for some reason, the story of Elijah fleeing into the wilderness and ending up at Mt. Horeb came to mind. (If you're not familiar with it, the story begins at 1 Kings 19.)
In the story, Elijah is fresh off one of his greatest triumphs, but there is also a threat on his life. Considering all the wonders God had just done through Elijah on a different mountain, Mt. Carmel, it is a bit strange the Elijah falls into such a deep funk, but he does. He journeys into the wilderness, sits down, and asks to die. Eventually an angel provides food and prods him to travel to Horeb. There he finds shelter in a cave, but his depression seems little improved.
My own back story and situation have little in common with Elijah, but still the image of emerging from the cave struck me as I leaned on the balcony railing. There was no violent wind, no earthquake or fire. There wasn't even a "sound of sheer silence," what older translations rendered "a still, small voice." The sound of the waves was enough that no one would call it silent, but is was still. And I could not help but wonder if God didn't pose the same question to me long ago spoken to the prophet. "What are you doing here?"
What am I doing here? What am I up to? I'm on study leave, of course, but the question is bigger than that, just as it was for Elijah. I imagine it's the sort of question we are all meant to wrestle with at times. Perhaps we even need to be in a bad, depressed, uncertain, confused, or similar place for the question to have the required poignancy. Just what is it we are up to? And along with that, what are we supposed to be up to?
Elijah snaps out of his funk when God gives him work to do and sends him on his way. I suspect that God's "What are you doing here?" question is always connected to a calling, to what it is we're supposed to be doing. It's easy to imagine this being only for larger than life characters such as biblical prophets, but I'm convinced it's equally true for pastors and every other sort of regular person of faith. I wish God would be as obvious as in the Elijah story. Then again, maybe that's just the story's way of making its point clear. Maybe Elijah struggled to hear God a much as I do. After all, he got depressed enough to run away and want to die.
What are you doing here, James? And what are you doing, whoever and wherever you are? I think there is always a command that follows the question, a call to "Go." And somewhere in that "Go" is what it means to be fully alive.
Sunday, October 19, 2014
Sermon: Not a Party Without You
Luke 15:1-2, 11-32
Not a Party Without You
James Sledge October
19, 2014 (Stewardship 3)
How
many of you enjoy a good dinner party or a big cookout or a great wedding
reception with lots of good food and drink? I like nothing better than a
gathering of friends enjoying great food and good wine. I’ve been to a few such
parties and gatherings where I’m tempted to sound like a commercial and say,
“Life doesn’t get any better than this.”
Turns
out Jesus thought much the same. When he wants to talk about the coming of
God’s new day, he doesn’t use the image of prophets like Isaiah who spoke of a
peaceable kingdom where “the wolf shall live with the lamb.” Instead Jesus speaks of a great
wedding banquet.
Wedding
were the social occasions of
Jesus’ day. They were often huge, lavish events that lasted for a week, and
Jesus uses them as an image of the day that is to come. “People will come from east and
west, from north and south, and will eat in the kingdom of God,” says
Jesus. The book of Revelation sounds a similar note as it moves to its joyful
conclusion. “Blessed are those who are invited to the marriage supper of the Lamb.”
In
the early church, worship included a meal where the Lord’s Supper was
celebrated. The imagery is largely lost in our day, but the church gathered at
table understood itself to be participating in a preview of the great banquet
to come. We still proclaim, “This is the joyful feast,” even if our meager communion
elements look little like a grand party.
If
a sociologist who knew nothing of Christianity were to study American
congregations, I wonder if she would ever conclude that our faith anticipates a
grand, extravagant party. Christian faith in our country is so individualistic,
about my salvation or my spirituality. People can be members in good standing
at most churches with little sense of a joyful, community gathered for a feast.
Many seem uninterested in joining a party.
Tuesday, October 14, 2014
Sunday, October 12, 2014
Sermon: Citizens and First Century Stewardship Problems
2 Corinthians 9:1-15
Citizens and First Century Stewardship Problems
James Sledge October
12, 2014 (Stewardship 2)
Comedian
and actor Bob Newhart is probably known better today for roles such as the elf
father in Will Ferrell’s movie Elf or
guest appearances on “The Big Bang Theory,” for which he won an Emmy last year.
Some likely recall a couple of different Bob Newhart TV shows. And if you’re my
age and older, you may remember that he started as a standup comedian, and his
signature bit was the one-sided phone conversation.
Newhart,
with his slow, deadpan delivery, is a bit of a comic oddity, a straight-man who
gets the laughs. That slow delivery allows people to supply the punchline, to
imagine the unseen person on the other end of the phone providing it. If you’ve
never seen a Newhart phone bit, you should watch a YouTube video of him.
I
mention Newhart and his phone routines because we encounter something similar with
Paul’s letters. Not that there’s much comedy, but these are one-sided
conversations. We hear Paul responding to questions, problems, controversies,
situations, and events without having much specific knowledge of those things.
We must do some filling in the gaps based on the side of the conversation we
can hear.
“Now it is not necessary for me to write to you
about the ministry to the saints, for I know your eagerness…” Of course for
us, it’s not at first clear what this ministry to the saints might be, why it’s
not necessary for Paul to write about it, or why he does, in fact, write a
great deal about it.
The
ministry to the saints is apparently an offering Paul is collecting for the
church in Jerusalem. Paul’s work on this offering shows up in several of his
letters, including a previous one to those in Corinth. It’s not clear exactly
what the need was, but Paul has obviously placed a great deal of importance on
helping the Christians there.
It’s
worth recalling that Paul is not always on the best of terms with the folks in
Jerusalem. The Jerusalem Christians are Jewish, and they require any non-Jews
who want to join them to become Jewish first, adopt Jewish dietary restrictions
and males be circumcised. But Paul, although he is Jewish, has been starting
non-Jewish churches in places like Corinth without requiring circumcision or
dietary restrictions. He even insists these not be done.
Yet
Paul has no desire to separate from the Jewish Christians or to start a
different, non-Jewish faith. Paul understands Jesus as God’s way of joining
Gentiles to God’s salvation story that runs through Israel, and he sees the
offering for the needy Jewish Christians in Jerusalem as a tangible witness to their
unity in Christ. He is excited about this opportunity to demonstrate this unity
that they have in Jesus despite their significant theological difficulties.
Apparently
the Corinthians were excited, too. Or at least they had been. Now, Paul seems
worried that things have changed. He’s bragged about their enthusiastic support
of the offering, inspiring others in the process, but will the Corinthians
follow through?
And
here Paul runs smack into a basic stewardship problem. On the one hand, there
is the practical matter of needed funds. He’s made a commitment to help needy
Christians in Jerusalem and is determined to keep that commitment. He’s even
willing to do a bit of arm twisting, saying both he and the Corinthians will be
humiliated if the offering is not ready.
But
on the other hand, simply avoiding humiliation and providing funds is not what
Paul is after. This explains the tension in Paul’s appeal, and in many church
stewardship campaigns. The money is needed, and Paul is willing to work hard to
get it. But Paul also wants the Corinthians to discover something deeper. He
wants them to be the cheerful, happy, joyful givers that God loves.
Now it may sound hard to believe, but I
did not originally notice the connection between today’s reading from 2
Corinthians and this year’s stewardship theme, “Our Community of Joyful Givers.”
I’m not sure how I missed it, but I did. When I finally did notice, I went back
and read the passage over and over again, wondering just what makes for
cheerful, joyful givers rather than reluctant, begrudging ones.
Tuesday, October 7, 2014
Make Me Happy, God
Happy are those whose help is the God of Jacob,
whose hope is in the LORD their God,
who made heaven and earth,
the sea, and all that is in them; Psalm 146:5-6
If you enjoy trite theology, join Facebook. And you don't need to seek it out. Just "friend" enough folks, and it will find you. Some good stuff may find you, too, but you are sure to see plenty of posters and pictures with pithy sayings such as "God is about to make your greatest pains become your greatest strengths." Perhaps. Or perhaps your greatest pain is some dreadful disease that will shortly kill you. I'm not suggesting that God can't do anything with you beyond that, but I'm not sure that's the same as turning your Alzheimer's or cancer into a great strength.
Sometimes Facebook theology posters feature a scripture verse, but rarely with much context. I don't that I've seen one using today's psalm, but it could work. "Happy are those whose help is in the God of Jacob" plastered over a big smiley face. I don't dispute the psalm, but it turns out that God sometimes defines happiness much differently than I do. Read the entire psalm and you'll get a better sense of that. Jesus' beatitudes offer some more insights.
Of course trite theology is not restricted to Facebook. In fact, most all of us lapse into it at times. We imagine that what we want or what we are trying to do is somehow synonymous with what God wants. And so we pray that God would heal our illness or help our congregations grow and deal with their financial difficulties (which is all well and good). But if we or our congregations don't get better, we may be left wondering what is wrong with our faith or what is wrong with God.
I think that trite theology, both the sort on Facebook and the sort in my life, often arises from a religious life motivated by "my good." I want something that I think only God can give me, and now I have to figure out how to get God to give it to me. But any faith that starts with me rather than God is bound to get off track.
I do think that God wants us to be happy or content or fulfilled or something along those lines, but I'm not so sure that we can ever get there by pursuing those things, by making them our goal. Jesus talks about the need to deny ourselves and lose our lives in order to find true life. But my own life, along with all that trite theology on Facebook, shows just how hard it is to trust Jesus on this one.
Click to learn more about the lectionary.
whose hope is in the LORD their God,
who made heaven and earth,
the sea, and all that is in them; Psalm 146:5-6
If you enjoy trite theology, join Facebook. And you don't need to seek it out. Just "friend" enough folks, and it will find you. Some good stuff may find you, too, but you are sure to see plenty of posters and pictures with pithy sayings such as "God is about to make your greatest pains become your greatest strengths." Perhaps. Or perhaps your greatest pain is some dreadful disease that will shortly kill you. I'm not suggesting that God can't do anything with you beyond that, but I'm not sure that's the same as turning your Alzheimer's or cancer into a great strength.
Sometimes Facebook theology posters feature a scripture verse, but rarely with much context. I don't that I've seen one using today's psalm, but it could work. "Happy are those whose help is in the God of Jacob" plastered over a big smiley face. I don't dispute the psalm, but it turns out that God sometimes defines happiness much differently than I do. Read the entire psalm and you'll get a better sense of that. Jesus' beatitudes offer some more insights.
Of course trite theology is not restricted to Facebook. In fact, most all of us lapse into it at times. We imagine that what we want or what we are trying to do is somehow synonymous with what God wants. And so we pray that God would heal our illness or help our congregations grow and deal with their financial difficulties (which is all well and good). But if we or our congregations don't get better, we may be left wondering what is wrong with our faith or what is wrong with God.
I think that trite theology, both the sort on Facebook and the sort in my life, often arises from a religious life motivated by "my good." I want something that I think only God can give me, and now I have to figure out how to get God to give it to me. But any faith that starts with me rather than God is bound to get off track.
I do think that God wants us to be happy or content or fulfilled or something along those lines, but I'm not so sure that we can ever get there by pursuing those things, by making them our goal. Jesus talks about the need to deny ourselves and lose our lives in order to find true life. But my own life, along with all that trite theology on Facebook, shows just how hard it is to trust Jesus on this one.
Click to learn more about the lectionary.
Sunday, October 5, 2014
Sermon: Falling into God
Philippians 3:4b-14
Falling into God
James Sledge October
5, 2014 (Stewardship1)
Seminary
students sometimes have a bit of nerdy fun translating today’s Philippians
passage. When Paul says the immense value of knowing Jesus has made all he once
valued “rubbish,” the word he uses has a bit more shock value. One Greek
dictionary defines it simply as “dung, excrement.” And so at least one
seminarian in any class will inevitably translate it using a four letter word I
can’t repeat here.
But
what is it that would make Paul so thoroughly reassess his former life? Despite
how large Paul looms over the New Testament, I’m not sure the Church – and
especially the Protestant Church – has always had the best answer.
Heavily
influenced by Martin Luther, Protestants have typically understood Paul’s
experience, and so salvation and conversion, as rescue from some failed past.
This was Luther’s personal experience. As a priest, he was racked by feelings
of guilt, sure he could never follow Jesus well enough or confess his failings fully
enough to be acceptable. But Paul’s writings on grace, on how restored relationship
with God is a gift and not earned, freed Luther from his guilty past.
Five
hundred years later, Luther’s notion of faith and salvation as this sort of rescue
still exerts great influence on Protestant theology and thought, even if it fails
to connect with many in pews. One reason lifelong Presbyterians, Episcopalians,
Lutherans, etc. say they’ve never had a “conversion experience” is because they
understand it as rescue, but they’ve never really thought they needed rescue,
having grown up in the church.
But
it turns out that Martin Luther’s faith experience did not mirror Paul’s. Unlike
Luther, Paul never felt oppressed by God’s law. He wasn’t seeking freedom from
guilt and worry. In our reading this morning, he describes himself so, “…as
to righteous under the law, blameless.” That doesn’t mean he thought he
was perfect. It simply means he tried diligently to live a life ordered by
God’s law, and could be forgiven when he failed.
But
now that he is “in Christ,” Paul views everything from his past in a new light.
And many of us have had a similar experience even if we’ve never had a
religious conversion: the experience of falling in love.
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