Musings on the Daily Lectionary

In today's gospel reading, a tension that still exists in the church is on display. When a woman pours a jar of incredibly expensive ointment on Jesus (it was worth nearly a year's pay), some folks grumble about the extravagance, complaining that the money could have been better used to help the poor. I've heard similar arguments in congregations when some want to build a beautiful sanctuary and others say that the money would be better used to do ministry for those in need.

Jesus' response has troubled many over the years. "For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me." But there is no callousness toward the poor here, and I'm not sure if there's much general guidance contained in these words. Jesus' death on the cross is drawing near, and, as he says, this sort of opportunity for extravagance will soon cease to exist.

And so we are left with this tension between caring for others and displays made to honor God. Or perhaps not. One of the things I've discovered in my time as a pastor is that generous people tend to be generous on both sides of this tension. The same folks who give extravagantly to renovate the sanctuary often give sacrificially to fund mission.

Now I am aware of people who want to build sanctuaries as monuments to themselves. Perhaps this provides a key for dealing with this tension. Presumably the woman in the gospel reading engages in her extravagant act without ulterior motives. It is simply an act of love on her part. As Christians, we are called to love God and love neighbor. Perhaps if our extravagances can always be rooted in this love, we can live faithfully in the midst this tension.

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Musings on the Daily Lectionary

I was struck by the opening line of today's Old Testament reading before I ever got to the particulars of the situation. "Again the anger of the LORD was kindled against Israel..." I admit that I find such lines in Scripture troubling, as well as difficult to reconcile with my own image of a loving God. Although I am convinced that all our pictures of God are partial and incomplete, it can still be difficult to hold together some of the seemingly contradictory pictures of God found in the Bible.

On the one hand, these varied pictures of God do serve to overturn the God I create in my own image. They force me to see a God who is bigger than any image of mine, and who is beyond my ability to fully comprehend. And yet...

I suppose my struggle with this raises the issue of how one approaches, receives, and interprets Scripture. I've never thought of Scripture as being dictated by God, by I do firmly believe that it is inspired, that it reveals God to us in ways we could never discover on our own. But what exactly does it mean for something to be divinely inspired? How much of the writers' biases and preconceptions about God's nature mix in with this revelation?

Do the opening words of today's reading speak of a God who gets mad, who in anger lashes out at humans? Are an ancient writer's notions of God coloring these reports of what happens when people live contrary to God's desires? Difficult questions, but are they rendered moot in a day when fewer and fewer people view Scripture as authoritative? And is my own discomfort with "Again the anger of the LORD was kindled against Israel..." indicative of my own inability to accept scritpural authority over the idol of personal feelings?

Whew! Lots of questions without easy answers. No wonder some go the route of fundamentalism and others the route of "spiritual but not religious." But I guess I'll keep muddling along somewhere in between.

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We're all Hindus?

This fascinating little piece from Newsweek points out that many beliefs of American Christians aren't Christian at all, at least not the biblical Christianity of our ancestors. Even evangelical Christians stray fairly far from traditionally held, biblical views. Reincarnation anyone?

Click here to read the article.

Sunday Sermon - "All God's Children: It Comes via Strangers"

Sunday Sermon - "All God's Children: It Comes via Strangers"

When Jesus sends out 70 of his followers, they are told to cure the sick in those towns that welcome them. It seems that encountering the good news of God's coming rule requires loving the stranger.

Sermon for August 16.mp3

Musings on the Daily Lectionary

The exchange between Jesus and a blind beggar in today's gospel reading has always struck me as a bit odd. The man hears that Jesus is passing by and he repeatedly screams out, "Jesus, Son of David, have mercy on me!" despite the attempts of some to shut him up. When Jesus calls him over he runs to Jesus and this conversation occurs. " 'What do you want me to do for you?' The blind man said to him, 'My teacher, let me see again.' Jesus said to him, 'Go; your faith has made you well.' Immediately he regained his sight and followed him on the way."

A blind man begging for mercy, and Jesus has to ask him what he wants? But as soon as the blind man states the obvious, Jesus says, "Go; your faith has made you well." (The word here translated "made well" is often translated "save.") So just what was the content of this man's faith, that he hoped Jesus might be able to help him? That he was bold enough to state the thing he so desperately wanted?

Christians (and members of other religions) sometimes refer to ourselves as "people of faith," but just what we mean by faith isn't always clear. Is is believing the correct things? Is it trusting in God? Is it hoping when hope is difficult? Is it taking a chance on God? Is it turning to God when all else has failed?

Today's gospel reading doesn't offer a precise answer. But it does say that this faith makes us well, makes us whole, saves us, and when we experience this, we follow Jesus on the way.

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Musings on the Daily Lectionary

Today's reading from Acts reports the arrest of Paul, which sets in motion events that will eventually take him to Rome and, presumably, to his execution. His arrest happens following a mob scene at the Temple after some Jews accuse Paul of defiling the Temple. It isn't clear just who these Asian Jews are, but it is entirely possible that some of them are Christian Jews. Read the letters written by Paul and you will get an idea how strained his relations were with some Jewish Christians who insisted that all converts be circumcised, adopt Jewish dietary restrictions, and so on.

The fact that the accusations against Paul are made up of lies, half-truths, and misunderstandings makes no difference. The crowd is whipped into such a frenzy that soldiers arrest Paul, and when the tribune attempts to make sense of the situation, "Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks." Sound familiar?

Given what trouble mobs cause in Bible - Paul has been beaten before by enraged mobs, and, of course, a mob helps get Jesus crucified - you would think that Christians would be extremely wary of them. Yet we've participated in quite a few over the years. Whether it's witch trials or pogroms against European Jews, Christian mobs have had the same sort of disastrous results as those in the Bible. And yet I see all sorts of people who clearly consider themselves Christians engaging in what looks a lot like mob mentality at "town halls" to discuss health care reform.

While I'm quite certain that Christians of deep faith can hold many different views on health care that are in keeping with that faith, when Christians start acting like mobs, they are not following the ways of Christ, but the win-at-all-costs ways of the world. Mobs and love are pretty much incompatible, and above all, Christians are called to love God and to love our neighbors, even the ones we think are enemies.

Have Americans become so partisan, so selfish and narcissistic, as to make both democracy and Christian discipleship hard to envision? Lord, save us from ourselves!

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Musings on the Daily Lectionary

The several versions of today's gospel reading have led people to speak of "the rich young ruler" even though no such person appears in the gospels. In Mark (our reading for today) he is simply "a man." In Matthew he is "the young man," and in Luke he is "a certain ruler."

This story is a difficult one for many of us, for most of us are certainly rich by the standards of Jesus' day. That's probably why people often disparage this fellow who came to Jesus asking what he should do to inherit eternal life. They presume he must have been unusually greedy, or they think his answer to Jesus about keeping the Law since his youth to be arrogant. But in fact, the Apostle Paul describes his own keeping of the Law the same way. In Jewish thinking of the time, to have "kept all these since my youth" does not claim perfection. It means that a person has diligently tried to keep the Law and has asked for forgiveness when he faltered. And the story says nothing about the man being greedy.

And if there is any question as to how to view this fellow, Mark's gospel states, "Jesus, looking at him, loved him." Jesus' command, "Go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me," is not a way of catching some religious hypocrite. It is the one thing this man lacks and that Jesus wishes for him.

Just as many of us do today, people in Jesus' time assumed that riches were a sign of God's blessings. But here Jesus speaks of them as a curse, a curse that I and many others pursue nonetheless. I check my stock portfolio online most days, happy when it goes up in value and grumbling when it goes down. Obviously I have a hard time accepting what Jesus says. "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."

If Jesus ever said to me, "Go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me," would I be able to do it? I wonder if I'm poor enough to say "Yes."

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Musings on the Daily Lectionary

These words of Jesus are familiar to many. "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. " What these words mean is another issue. What is it about little children that make them especially suited to the kingdom of God?

Some of the more popular answers are probably off the mark. Notions of children as sweet, cute, and innocent are relatively modern ideas, not shared by Jesus' original listeners. If modern, romantic notions of childhood are put aside, what is Jesus saying?

As hard as it may be for us to imagine in our child focused culture, children in Jesus' day had no status. They were virtual non-entities with no say or control over their lives. In essence, they were property that belonged to their fathers. And it's likely that Jesus is not using the image of a child in a positive sense. In fact, had Jesus first come to earth today, he would likely have used a different example, perhaps a homeless person.

None of this is all that appealing to me. I want power, at least over my own life. I want to be in control. Yet Jesus says the kingdom belongs to people without power or control. I don't know. I want God's help in my life, but I still want to be in charge.

I wonder what it would look like for me to become more "child like" in the sense Jesus is saying.

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Sunday Sermon - "All God's Children: Invisible Jesus"

Musings on the Daily Lectionary

Today's gospel reading can't be many people's favorite. Jesus says, "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire."

It helps a little bit to realize how important hyperbole was in Hebrew and Middle Eastern thought and speech. Our culture is much more literal, and we tend not to be as adept at handling metaphor and imagery. Jesus doesn't expect anyone to cut off her hand. Rather, Jesus is talking about prioritizing, about a kind of single-mindedness when it comes to the life of discipleship.

Jesus presumes that there are things in life that get in the way, that distract us from living as we should. This is hardly an earth shattering notion, as anyone trying to lose weight or undertake a workout regimen can attest. The ice cream in the freezer calls and the blankets implore you to stay in bed a little longer rather than getting up for that run. Health and fitness require pushing those distractions aside.

Jesus speaks to two different sorts of distractions or stumbling blocks. (The Greek word for "stumble" is the root of our word "scandalize.") The first is when we trip up someone else, especially "little ones" which is used in the New Testament to refer to people who are new to the faith. Think of all the people who have been "turned off" to Church because of the actions of people in the Church. From general hypocrisy to unfriendliness to strangers, to overbearing moralism, there are a plethora of things that have tripped up little ones along the way. Strange that most folks I've talked to are more offended by the second sort of distraction Jesus talks about.

Perhaps the sound of cutting off one's hand just jars us. Maybe because we're so individualistic in our culture, this second sort of distraction is simply more up our alley. Or maybe it's that we have come to believe that the good life mean having it all, and we're troubled by this notion that we might need to give something up to be a part of what Jesus is up to.

In recent days I've watched news reports about the failure of a local school levy, and the fighting about health care reform. And in much that I've heard, I think I detect an inability by many folks to think communally, about the good of the other. And I've also heard people who obviously want the Medicare that they enjoy, want the goods and services that the government provides them, but rage against health care or other services they don't use. They seem unable to see beyond "how does this affect me?" and they seem completely unwilling to give up anything.

Maybe the reason Jesus' words bother us so has nothing to do with the offensive notion of self mutilation. Maybe we just don't like him telling us that the call to live by the ways of God's coming reign might mean some things we like or want might have to be pared.

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Sunday Sermon - "All God's Children: Invisible Jesus"

After the disciples argue about influence, about who's most important, Jesus plops a child down in their midst. Children in that day were regarded as non-entities, unimportant and invisible. And Jesus says that welcoming the unimportant and invisible is how we welcome him, and so welcome God.

Sermon for August 9.mp3