tag:blogger.com,1999:blog-335465142024-03-06T21:33:12.332-09:00Alaska AdventureA somewhat random collection of posts, from Petersburg, Alaska. Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.comBlogger1419125tag:blogger.com,1999:blog-33546514.post-30493125324902776272024-02-25T13:04:00.000-09:002024-02-25T13:04:21.786-09:00Sermon: Get Behind Me, Satan!Lectionoary: Lent 2A<br />
Text: <a href="https://www.biblegateway.com/passage/?search=mark+8%3A27-9%3A1&version=CEB" target="_blank">Mark 8:27-9:1</a><p />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQLXyQljcNR2ngFAulhiyLCJWvMv-Q3SDfwGAl2Kib2BmozkSOBwuYBumU7nPD4etqxH-5F9quI-NRIlh_UuW_2OJOkH4e7A_X0kx0dru3UGWfWh7Np1yv8t9gEgCTpTgsH8L2wUQlB54P9DYfOkTX-CFsjNyZREsk-iyuOTZ6qWizu_LKyaI2/s576/cmfgbl0697ka-medium.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56514" border="0" data-original-height="379" data-original-width="576" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQLXyQljcNR2ngFAulhiyLCJWvMv-Q3SDfwGAl2Kib2BmozkSOBwuYBumU7nPD4etqxH-5F9quI-NRIlh_UuW_2OJOkH4e7A_X0kx0dru3UGWfWh7Np1yv8t9gEgCTpTgsH8L2wUQlB54P9DYfOkTX-CFsjNyZREsk-iyuOTZ6qWizu_LKyaI2/w320-h211/cmfgbl0697ka-medium.jpg" title="Get Thee Behind Me, Satan! (Tissot, James, 1836-1902)" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Get Thee Behind Me, Satan! (Tissot)</td></tr></tbody></table><h1>Introduction – the Allure of Power<o:p></o:p></h1>
<p class="MsoNormal">When we think of power and the powerful, what are the things
that come to mind? Billionaires and their influence over the economy? Leaders
of nations? The strength of military might? Autocrats and dictators who hold
life and death in their hands? Politicians who hold purse strings? Corporate
CEOs? Sports figures, entertainers, etc. that command huge followings and
associated paydays? Pastors with mega and giga churches? Leaders of influential
religious organizations? Love them or hate them, we cannot deny that these
things are a large presence in our world and our lives.<o:p></o:p></p>
<p class="MsoNormal">The allure of power is strong. Whether in 1<sup>st</sup>
century Palestine, or in 21<sup>st</sup> century America, the temptation to
seize upon power or at least to be aligned with the powerful is nearly
impossible to escape. Power – through position, wealth and both – is offered
and withheld to influence and control outcomes beneficial to the powerful. The
less powerful cling to the coattails of those with more power to attempt to
ride up the ladder and share the crumbs that fall.<o:p></o:p></p>
<p class="MsoNormal">Are any of us completely immune to the attractions of power
and what it offers? In the Christian calendar, the seasons of both Advent and
Lent are times when the subject matter should lead us away from the pursuit of
power. Or at least from the popular, temporal concepts of power. <o:p></o:p></p>
<p class="MsoNormal">Even in a common Christian phrase, paraphrased “Jesus will
return in glory and power”, the common imaginations of power make its way. When
we hear that, the imagination runs to a conquering general or king, slaying his
enemies as he leads his victorious army. <o:p></o:p></p>
<p class="MsoNormal">That Jesus will return in glory and power could imply that during
his time on earth as a human, Jesus didn’t have power…, or at least the kind of
power that we think ultimately matters. <o:p></o:p></p>
<p class="MsoNormal">How we define power and how we view the power wielded by
Jesus matters to what it means to be a disciple of Jesus and follow him. To get
this wrong is to be on the receiving end of Jesus’ rebuke, “Get behind me,
Satan”.<o:p></o:p></p>
<h1>Recap – Gospel Reading<o:p></o:p></h1>
<p class="MsoNormal">What did you hear when you heard today’s gospel reading? Jesus
asked his disciples who others said he was, and then after receiving responses,
asked the disciples who they thought he was. Peter responded (speaking for all
of them) that Jesus was the Messiah, the Christ, the Anointed One. And then
Jesus tells them to not say this to anyone. Immediately afterwards Jesus begins
speaking plainly that the Christ must be rejected by those in power and
authority, suffer, be killed, and then rise again.<o:p></o:p></p>
<p class="MsoNormal">It is at this point that Peter tries to correct Jesus and
where Jesus rebukes Peter, saying, “Get behind me, Satan. You are not thinking
God’s thoughts but human thoughts.”<o:p></o:p></p>
<p class="MsoNormal">Jesus then gathers the crowd together and speaks about what
it means to follow him. It involves denying themselves, taking up the cross,
and the following Jesus. These are common phrases that we have heard and so
maybe do not resonate very strongly with us. But for those who were hearing it
for the first time, it meant identifying with the cruelest, most excruciating,
and most humiliating form of torture and execution. Jesus further tells the
crowd that those who follow him must be willing to lose their lives, and I
don’t think he meant it metaphorically. I believe Jesus meant this quite
literally.<o:p></o:p></p>
<h1>Context One – Narrative Setting <o:p></o:p></h1>
<p class="MsoNormal">There are a couple of contexts that we need to consider. The
first is the context of the setting in which this narrative takes place. Jesus
and his disciples were in the region of Caesarea Phillipi. We probably gloss
over this as just an interesting mention of geography. But this is a key detail
vital to interpreting this narrative, a narrative that is a turning point in
Mark’s gospel account. <o:p></o:p></p>
<p class="MsoNormal">Up to this point, Jesus had been performing miracles and winning
arguments with the learned scholars and authorities. He was amazing the people.
He was defeating demons and demonstrating victory over religious and political
powers. Jesus’ power and influence was rising in the popular minds.<o:p></o:p></p>
<p class="MsoNormal">It is then that Mark’s account mentions Caesarea Phillipi.
David Jacobsen, in his commentary on Mark writes about the significance of the
setting:<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 0.25in;">We begin by noting the setting in
8:27-30… First, we note that the location of the action is Caesarea Phillipi.
The name indicates the city was named after Caesar. However, since another
Caesarea nearby shared that name, it is distinguished with the second name
Phillipi, referring to Phillip, one of Herod’s nearby ruling sons. Digging
deeper, one notices that this region has a symbolic significance for our
revelatory interlude at the mountain of transfiguration. The region, as Adela
Yarebro Collins points out, was connected not only with Mount Hermon<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240225.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>,
but it was also an important location associated first with ruler cults
stretching back to the Ptolemies and as recent as a new Herodian temple “in
honor of Augustus.” In short, this revelatory discussion is happening in a
region of imperial religious significance. It is no mere bit of local color or backdrop
but is central to understanding the give and take that results in Peter’s
confession. Second, the narrator goes out of his way to describe Jesus’
initiatory question in the dialogue as happening “on the way” in v. 28. “On the
way is” is discipleship language. We are thus engaging the back and forth of
question and response, rebuke and rebuke, in the material that follows not as
an intellectual exercise, nor even as one about Christological speculation, but
as one connected deeply to discipleship and the nature of the gospel itself. <w:sdt citation="t" id="1954056371"><!--[if supportFields]><span style='mso-element:
field-begin'></span><span style='mso-spacerun:yes'> </span>CITATION Jac14 \l
1033 <span style='mso-element:field-separator'></span><![endif]-->(Jacobsen, 2014)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
<p class="MsoNormal">Considering that information, what I see is the Markan
gospel informing his readers that yes, Jesus has been demonstrating his power,
and one might be tempted to seize upon it to gain religious, political, and
military benefits. But that is not the power of Jesus.<o:p></o:p></p>
<p class="MsoNormal">A few weeks ago I noted in the sermon that the Markan
account of the wilderness test does not include details nor the “Get behind me,
Satan” words that are recorded in Matthew, or the “Don’t test the Lord” found
in Luke. But we find “Get behind me, Satan” in Mark at this midpoint of his
gospel. A plausible interpretation is that this is the point in Mark’s gospel
where Jesus is strongly tested to take the easier path, the path of using his
miraculous powers and ability to outwit the learned minds to lead the nation,
build an empire, and rule the world.<o:p></o:p></p>
<p class="MsoNormal">It is at this point where Christians, Christian
organizations and churches throughout history have been tempted and often
failed. The offer of power often seems innocuous and even beneficial. Who wouldn’t
think that a little bit of gaining influence from the power-that-be wouldn’t be
beneficial to the proclamation and spread of the gospel? But from gaining a
little bit of help from the governing powers, it soon leads to the thought that
if a little power is good, more power would be better. Wouldn’t a Christian
nation that follows Christian principles be a great idea? And from there the
national agenda becomes “what God wants.” (And by the way, who gets to define
what is “Christian” and what isn’t?)<o:p></o:p></p>
<p class="MsoNormal">If Jesus were to come amongst us today, I suspect there will
be a quite a lot of, “Get behind me, Satan,” coming from his mouth.<o:p></o:p></p>
<h1>Context Two – Literary Setting<o:p></o:p></h1>
<p class="MsoNormal">The second context to consider in reading this text is that
setting in which the gospel account was weaved and edited together and the
audience to whom it was written. The account was probably written not too long
after the destruction of Jerusalem in 70 CE. Although there are no records of
systematic persecution of Christians during the first century, there were
sporadic, regional persecutions. The Great Fire of Rome in 64 CE was blamed on
Christians. <o:p></o:p></p>
<p class="MsoNormal">Christians were still a small sect that was ostensibly
Jewish, but the separation had begun. Perhaps some of the Jewish communities
and synagogues had already begun to reject the followers of Jesus and deny the
religious protections that they had been under as Jews. <o:p></o:p></p>
<p class="MsoNormal">In times of suffering, distress, and uncertainty,
apocalyptic literature flourishes. We see this in our own history. During
uncertain times, arts and entertainment tend to get darker as they utilize the
apocalyptic genre to try to explain what happened, what is going on, and to
offer a dark hope for the future.<o:p></o:p></p>
<p class="MsoNormal">It was no different in ancient times. Daniel is an
apocalyptic book written sometime during the second century BCE, where the Jews
attempt to explain what has happened with the rise of Antiochus IV Epiphanes of
the Seleucid Empire and his desecration of the Temple.<o:p></o:p></p>
<p class="MsoNormal">The book of Revelation is a Christian apocalyptic literature
that attempts to explain what has happened from the destruction of the Temple
and the seemingly unstoppable power of the Roman Empire against God. <o:p></o:p></p>
<p class="MsoNormal">Here are a few features that are common through apocalyptic
literature. The first is that they tend to be morally dualistic. A Yale lecture
on apocalyptic literature states, “They tend to divide humankind into two
mutually exclusive groups; the righteous which is always a tiny minority, and
the wicked, which is always the vast majority. There’s going to be some final
public judgment and the righteous will be saved and the wicked will be
destroyed.” <w:sdt citation="t" id="588118707"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Yal24 \l 1033 <span
style='mso-element:field-separator'></span><![endif]-->(Yale University, n.d.)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
<p class="MsoNormal">Another feature is that they tend to predict catastrophes,
suffering, and persecution. “These are signs of the coming of the end, that
final point in the march of history that’s being laid out. You have motifs from
ancient myths very often used to describe these catastrophes.” <w:sdt citation="t" id="-308471859"><!--[if supportFields]><span style='mso-element:
field-begin'></span><span style='mso-spacerun:yes'> </span>CITATION Yal24 \l
1033 <span style='mso-element:field-separator'></span><![endif]-->(Yale
University, n.d.)<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
<p class="MsoNormal">A third feature is that they offer a “behind the scenes”
look at what is going on in the supernatural realm, the divine realm, hidden to
normal vision. <o:p></o:p></p>
<p class="MsoNormal">The last feature I will note here is that, <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 0.5in;">… Apocalyptic literature can be
described as a literature of hope and despair. It’s a literature of despair or
pessimism because its basic premise is that this world holds out no promise for
the righteous. It’s a literature of hope or optimism because it affirms that
God will intervene. He will intervene in human history, he’ll set everything
right, he’ll interrupt the natural order, he’s going to destroy this broken
world as we know it, and he’ll do so in order to rescue the righteous and
humiliate the wicked, and if you’ve already died don’t worry there will be a
resurrection, it will all be made right. <w:sdt citation="t" id="1297184499"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Yal24 \l 1033 <span
style='mso-element:field-separator'></span><![endif]-->(Yale University, n.d.)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
<h2>Hearing an Apocalypse<o:p></o:p></h2>
<p class="MsoNormal">Although the gospel of Mark is not strictly in the apocalyptic
genre, scholars identify apocalyptic themes running through all of it,
including the passage we read as our text today. The stark dualism between
following Jesus and not following him is presented in the image of carrying a
cross. Suffering and death are offered as the norm for following Jesus. In
Jesus’ rebuke to Peter, we get the idea that something else is going on “behind
the scenes” that is diametrically opposed to what is seen in the world. And
finally, Jesus predicts the rescue of his followers who remain faithful to him when
he returns. <o:p></o:p></p>
<p class="MsoNormal">Writing to a powerless, ostracized, and possibly persecuted
people, I see Mark telling his audience to resist the temptation to pursue
gaining worldly power to try to improve their conditions. <o:p></o:p></p>
<p class="MsoNormal">Jesus said, “<sup>36</sup> Why would people gain the whole
world but lose their lives? <sup>37</sup> What will people give in exchange for
their lives? <sup>38</sup> Whoever is ashamed of me and my words in this
unfaithful and sinful generation, the Human One will be ashamed of that person
when he comes in the Father’s glory with the holy angels.” (Mark 8:36-38 CEB) In
my experience, this statement has often been applied to evangelism and
witnessing. But looking at the overall context of this passage, I think a more
appropriate application is found in rejecting the temptation to seek to harness
powers of this world, even if it might seem to be beneficial in spreading the
gospel or improving the general conditions of Christian existence in this world.
That said, I don’t think there is a problem with working with modern means of
governance to improve the lots of all people. But I do think that privileging
Christians over others would still prompt a “Get behind me, Satan,” from Jesus.<o:p></o:p></p>
<p class="MsoNormal">The final sentence of today’s reading where Jesus says, “I
assure you that some standing here won’t die before they see God’s kingdom
arrive in power,” (Mark 9:1 CEB) has been interpreted many ways. A common one
is that it refers to some of his disciples who experience the Transfiguration,
the narrative which immediately follows. But many scholars accept this as an
unfulfilled prediction, that perhaps Jesus got it wrong (or Mark’s editing got
it wrong), or that it remains for when Jesus returns.<o:p></o:p></p>
<h1>Conclusion – Redefining “Power”<o:p></o:p></h1>
<p class="MsoNormal">And it is here that we see the word “power” identified with
God and God’s kingdom. In isolation it is easy to interpret this as the kind of
strength and might associated with rulers and armies of this world. But Jesus’
power was in his suffering, in his humiliation, in his death, and in his love
for the world. The power of Jesus is to use his story to persuade listeners to
follow and imitate him. History is witness to the reality that Jesus’
persuasive power is stronger than the might of armies. The persuasive power of
suffering and sacrificing love changed civilization. <o:p></o:p></p>
<p class="MsoNormal">During this season of Lent, let us remember the power of
Christ’s love for the world, that we would not just be Christians, but disciples
and followers of Jesus, carrying the cross and enduring suffering, humiliation,
and even loss so that we too, can become agents of divine persuasive love in
the world.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240225.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
<o:p></o:p></p>
<p class="MsoNormal"><br /></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="-1280481135" sdtdocpart="t">
<h1>References<o:p></o:p><span color="windowtext" style="font-size: 12pt; line-height: 115%; mso-ascii-font-family: Aptos; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Aptos; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="-573587230">
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]-->Bartlett, D. L., & Taylor, B. B. (2008). <i>Feasting
on the Word: Year B, Volume 2 (Preaching the Revised Common Lectionary).</i>
Louisville, KY: Westminster John Knox Press.<o:p></o:p><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;">Jacobsen, D. S. (2014). <i>Fortress Biblical
Preaching Commentaries: Mark.</i> Minneapolis, MN: Fortress Press.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;">Jarvis, C. A., & Johnson, E. E. (2014). <i>Feasting
on the Gospels: Mark (A Feasting on the Word Commentary).</i> Louisville, KY:
Westminster John Knox Press.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;">McLaren, B. (2024, February 22). <i>Life As a
Spiritual Journey: Following Jesus is A Journey</i>. Retrieved from Center
for Action and Contemplation:
https://cac.org/daily-meditations/following-jesus-is-a-journey/<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;">Whitaker, R. J. (2023). <i>Revelation for Normal
People: A Guide to the Strangest and Most Dangerous Book in the Bible.</i>
Harleysville, PA: The Bible for Normal People.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;">Yale University. (n.d.). <i>Lecture 23 - Visions of
the End: Daniel and Apocalpytic Literature</i>. (Open Yale Courses) Retrieved
February 21, 2024, from RLST 145: Introduction to the Old Testament (Hebrew
Bible): https://oyc.yale.edu/religious-studies/rlst-145/lecture-23<o:p></o:p></p>
<!--[if supportFields]><b><span style='font-size:12.0pt;line-height:115%;
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mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:minor-bidi;
mso-ansi-language:EN-US;mso-fareast-language:JA;mso-bidi-language:AR-SA;
mso-no-proof:yes'><span style='mso-element:field-end'></span></span></b><![endif]-->
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<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240225.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
Highest peak in ancient Israel, considered a holy mountain by many peoples,
and location of many Roman shrines on its slopes.<o:p></o:p></p>
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<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240225.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
“The word <i>Christian </i>is more familiar to us today than the
word <i>disciple. </i>These days, <i>Christian </i>often
seems to apply more to the kinds of people who would push Jesus off a cliff
than it does to his true followers. Perhaps the time has come to rediscover
the power and challenge of that earlier, more primary word <i>disciple </i>[which]
occurs over 250 times in the New Testament, in contrast to the word <i>Christian, </i>which
occurs only three times. Maybe those statistics are trying to tell us
something.” <w:sdt citation="t" id="-946157623"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION McL24 \l 1033 <span
style='mso-element:field-separator'></span><![endif]-->(McLaren, 2024)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
</div>
</div></w:sdt></w:sdt>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-32579022916535731502024-02-18T12:59:00.002-09:002024-02-18T12:59:10.411-09:00Sermon: Inevitable Wilderness<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2QiVfRPhXLqfKmKItJe1H3yBEYzmRvfBhE8Rh2h-n9qiEUCKIP2Vb8KNduNnt3jP6seZ05cC-txxUSqnGbcUjyk1wh6AWmND28aiqgmOfNrJGZYT8wYXAeeicvlSDjYyIcSdVtH74zFeHZnAeaNRCM5r3i_MIFncu_woASDnqJGnp-qkDB2d7/s800/Kramskoi_Christ_dans_le_desert-painting-medium.jpg" style="clear: right; display: block; margin-bottom: 1em; margin-left: auto; margin-right: auto; padding: 1em 0px; text-align: center;"><img alt="Kramskoĭ, Ivan Nikolaevich, 1837-1887. Christ in the Wilderness, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54297" border="0" data-original-height="706" data-original-width="800" height="282" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2QiVfRPhXLqfKmKItJe1H3yBEYzmRvfBhE8Rh2h-n9qiEUCKIP2Vb8KNduNnt3jP6seZ05cC-txxUSqnGbcUjyk1wh6AWmND28aiqgmOfNrJGZYT8wYXAeeicvlSDjYyIcSdVtH74zFeHZnAeaNRCM5r3i_MIFncu_woASDnqJGnp-qkDB2d7/w320-h282/Kramskoi_Christ_dans_le_desert-painting-medium.jpg" title="Christ in the Wilderness" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Trebuchet MS", arial, helvetica, sans-serif" style="background-color: white; font-size: 12.96px; text-align: left;">Christ in the Wilderness</span></td></tr></tbody></table><b>
Lectionary</b>: Lent 1(B) <div><b>Text</b>: <a href="https://www.biblegateway.com/passage/?search=Genesis+9%3A8-17%3B+Psalm+25%3A1-10%3B+1+Peter+3%3A18-22%3B+Mark+1%3A9-15&version=CEB" target="_blank">Genesis 9:8-17; Psalm 25:1-10; 1 Peter 3:18-22; Mark 1:9-15</a><h1 style="text-align: left;">Introduction<o:p></o:p></h1>
<p class="MsoNormal">Who hasn’t gone on a vacation to an exotic or exciting
location and wanted to stay there for the rest of their lives? Or perhaps
you’ve had a fantastic experience – maybe a social gathering, a spectacular
concert, a most exquisite meal – that you didn’t want to leave? Or maybe it was
a time when you were given an honor of some kind and you felt that you had
significance and made a difference to those around you and the world? <o:p></o:p></p>
<p class="MsoNormal">There are moments in our lives that stand out and leave an
impression – moments that remain in our memories, times and places that we
savor and relive, events and actions that might even define who we are.<o:p></o:p></p>
<p class="MsoNormal">Last Sunday was Transfiguration Sunday, where we heard about
when God reminded Jesus and the three disciples with him who Jesus was. To help
reinforce the importance of that moment, Moses and Elijah accompanied the
theophany – reminding those present of their founding narrative and their
history as a people, nation, and their belonging to God. It was a high moment,
and for the three disciples, based on their reactions, it must have been the
most amazing moment they had ever experienced. They wanted to remain there, to
continue experiencing that moment, to never leave it. <o:p></o:p></p>
<p class="MsoNormal">There are a couple of reasons why we cannot remain in an
elevated state for an extended period. The first is that our brains simply
don’t work that way. Our brains prefer to be in a state where it isn’t
overtaxed by the flooding of neurotransmitters. If we remain in a state of
stimulation, eventually that becomes the new normal, our brains regulate the
production of chemicals, and what was new and exciting turns to feeling normal
and ordinary. We then crave something bigger and more exciting than before. While
you might be able to do this a few times, eventually there is a limit. <o:p></o:p></p>
<p class="MsoNormal">A second reason is that much of the people of this world
live most of their lives in mundane normalcy at best. The ability to choose to
go and experience something extraordinary is, in most cases, something afforded
because of leisure time and disposable wealth. For many, it may be a
once-in-a-lifetime event for which they save their entire lives to make that
journey. And there are many others who will never have that opportunity. Plenty
more live in privation and suffering their entire lives. <o:p></o:p></p>
<p class="MsoNormal">When Jesus and the three disciples accompanying descend from
the mountain, they are immediately thrust into the difficulties and sufferings
of the human experience. They encounter a father whose son has some sort of
problem that prevents him from speaking and causes him to throw himself into
harmful environments. <o:p></o:p></p>
<p class="MsoNormal">As much as the disciples may have wanted to remain apart
from the ordinariness and difficulties of life, Jesus does not share their
desires. His place was with those who were suffering and lead his disciples back
into the places where people were hurting. <o:p></o:p></p>
<h1>Driven to the Wilderness<o:p></o:p></h1>
<p class="MsoNormal">With that prologue, we return to the gospel text for today.
It begins with Jesus’ baptism and God’s anointing of Jesus and the accompanying
declaration affirming Jesus’ relationship to God and God’s love for Jesus. It
is a kind of mountaintop experience.<o:p></o:p></p>
<p class="MsoNormal">But that is immediately (Mark’s word) followed by the very
same Spirit of anointing driving Jesus into the wilderness. Unlike in the
gospel account of John, there is no period of time where Jesus remains in the
mountaintop. Jesus spends forty days in the wilderness and during that time he
is tested and tried. Matthew and Luke’s accounts offer some examples of the
tests that Jesus faced, but Mark’s account is brief. <o:p></o:p></p>
<p class="MsoNormal">Where Mark records that Jesus was among the wild animals,
interpreters take a few different positions. A common one is that he faced
natural threats of the wilderness. But an intriguing speculative interpretation
is that he was not threatened by them, but instead that they gave him warmth
and protection, perhaps as an early sign of recreation that he was ushering in.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></p>
<p class="MsoNormal">Another difference between Mark and the accounts of
Matthew/Luke is that in Mark’s account, the plainest interpretation is that the
angels took care of Jesus all during the forty days; while in Matthew/Luke, the
angels appear only after the trials are won.<o:p></o:p></p>
<p class="MsoNormal">It is only after Jesus spends time in the wilderness, and facing
trials and tests there, that he re-enters his community to offer good news. <o:p></o:p></p>
<h1>Examples of Wilderness Experiences<o:p></o:p></h1>
<p class="MsoNormal">Today’s Old Testament reading from Genesis and the New
Testament reading from 1 Peter imply an interpretive connection with the Flood
story. Setting aside some of the problematic questions raised by that story,
the interpretive connection made is to the waters, prefiguring baptism, and God’s
act of salvation through the waters. Although the readings do not note it, the literary
record of the duration of the active flooding was forty days. <o:p></o:p></p>
<p class="MsoNormal">Another connection to the Israel story that can be found is
with the forty years that Israel wandered in the wilderness. After the
mountaintop experience of Sinai, where God spoke and established God’s
relationship with Israel, Israel spends the next forty years wandering in the
wilderness. Setting aside the reason this happened, the thematic elements of
trials and testing remain. At the end of the forty years Israel enters Canaan,
the promised land where they are finally able to experience good news (although
the reality of what they faced in Canaan could be said to have been quite different).
The forty years might also be interpreted as preparation time needed for the
Israelites to conquer Canaan. <o:p></o:p></p>
<p class="MsoNormal">There is a connection, too, with Moses as an individual.
After slaying an Egyptian and getting found out, he fled to Midian where he
spent forty years tending sheep in the wilderness.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
At the end of these forty years Moses meets God in a burning bush at a mountain
called Horeb. Horeb and Sinai are understood by scholars to be the same
geographical feature. The forty years in the wilderness is preparation time
before God calls Moses to lead Israel.<o:p></o:p></p>
<p class="MsoNormal">Finally, we bring in also Elijah from the mount of
transfiguration and a parallel that can be found in his story. After three
years of drought, Elijah confronts Ahab and the prophets of Baal at Mt. Carmel.
After a resounding victory and the massacre of the prophets of Baal, Jezebel is
furious and seeks to kill Elijah. Elijah flees to Mt. Horeb (a parallel with
Moses can be found here). He spends forty days there, refreshed by a
supernatural messenger from God during that time. At the end of the forty days
God speaks to Elijah and gives him new instructions and messages to bring to
the people.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Several observations can be made from what has been
described thus far.<o:p></o:p></p>
<p class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]-->Forty is part of a literary archetype where the
person or persons involved undergo some kind of ordeal and/or preparation which
is <i>necessary</i> (in the archetype) for the character(s) to make progress in
their journey.<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]-->The Bible is ambiguous about the source and
cause of trials and suffering. Is suffering punishment? Are trials something
God initiates? Does God simply allow suffering and trials to come upon people? Or
are they just part of life which God neither wills or controls? <o:p></o:p></p>
<p class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]-->Much of life is lived away from mountaintop
experiences, in the ordinary, that includes suffering and trials. <o:p></o:p></p>
<h1>Ancient Historical and Literary Contexts<o:p></o:p></h1>
<p class="MsoNormal">As is often the case, bringing in historical literary and
cultural contexts prove useful in getting better sense of the whys and whats of
these stories.<o:p></o:p></p>
<p class="MsoNormal">The first point that is relevant to our discussion is that
ancient people lived in social and political structures very different from
what we know and consider to be the ideal. Those of us here live in a democracy
and we assume a great degree of agency and independence for ourselves. Ancient
people did not live in a democracy, and they did not have much agency over
their lives.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
They accepted that someone was over them, directing much of what they were
allowed to do. They could be commanded to do something and they had no choice
but to obey. They believed that gods were all powerful but not necessarily good.
Gods could be capricious. If the gods wanted someone to go through periods of
trials and sufferings, so be it. It was the gods will.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Even when it was accepted that God was loving, it was also fully expected that
part of this “love” included God punishing people and making them suffer for
their disobedience.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></p>
<p class="MsoNormal">Ancient people also believed everything had to have some
kind of intentional cause, and those things that couldn’t be explained, they
believed gods were the cause. Most of us don’t believe that way anymore and
realize that many things simply happen because of randomness that is a part of
our universe and existence.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">The stories in our Bible fit with the norms and expectations
of the ancient societies which birthed them. But do they codify universal and
timeless principles? Answers vary and are based on one’s or a group’s view of
God, which frequently come from a reading of scripture. And here it often ends up
as a case of circular reasoning. <o:p></o:p></p>
<h1>In Our Time and Place<o:p></o:p></h1>
<p class="MsoNormal">What then, might be some ways of interpreting and
understanding these ancient texts in a 21<sup>st</sup> century context during
the season of Lent?<o:p></o:p></p>
<p class="MsoNormal">I believe that the framework of the literary archetype we
encountered today, commonly identified as <i>The Hero’s Journey</i>, is a
useful framework which can be used to explain major life seasons. I don’t
believe that we are required to experience this journey, or that God causes or
brings stages into each person’s life. However, I do think that they are
inevitable consequences of having been born into this universe. <o:p></o:p></p>
<p class="MsoNormal">I do believe that what the biblical stories offer us is a
glimpse into how humans, when they are willing, can use difficult times that
inevitably come about as a tool to learn and grow, to become more empathetic and
compassionate, to identify with those who are going through difficulties, and
to discover God’s faithfulness and care especially during those times.<o:p></o:p></p>
<p class="MsoNormal">Times of difficulties, trials, and suffering inevitably will
come to us. Our natural inclination might be to try to avoid them or to pretend
they aren’t happening. Or perhaps they go on for a long time and we would
rather give up. <o:p></o:p></p>
<p class="MsoNormal">What today’s gospel reading reveals is that the gospel, the
good news, comes from having experienced both the highs and lows of life. The
highs offer a vision of what could be. The lows reveal the depths of the
brokenness of life. The gospel of Jesus Christ offers the way out of the lows
of life into the lifelong journey toward the kingdom of God. <o:p></o:p></p>
<p class="MsoNormal">Lent is a reminder that this journey is not a steady rise nor
a journey where troubles cease. But it is a journey with Christ. It is a path
that Christ traveled and through it overcame the ultimate obstacle: death. In
that sense then, it is a path that anyone who wishes to overcome death must
also travel. <o:p></o:p></p>
<p class="MsoNormal">The good news of the kingdom is not that joining with Christ
will remove problems from our lives. The good news is that Christ suffered and
joins in our sufferings. The good news is that Christ overcame and so can we.<o:p></o:p></p>
<span><a name='more'></a></span><p class="MsoNormal"><br /></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="336820978" sdtdocpart="t">
<h1>References<o:p></o:p><span color="windowtext" style="font-size: 12pt; line-height: 115%; mso-ascii-font-family: Aptos; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Aptos; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="-573587230">
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Dunn, J. D., & Rogerson, J. W. (2003). <i>Eerdmans
Commentary on the Bible.</i> Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co.<span style="mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></span><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Enns, P. (2023, October 23). <i>Episode 258: Marc
Brettler & Allan Lenzi - The Problem of Evil (Part 1)</i>. Retrieved from
The Bible for Normal People:
https://thebiblefornormalpeople.com/episode-258-marc-brettler-alan-lenzi-the-problem-of-evil-part-1/<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Enns, P. (2023, October 30). <i>Episode 28: Thomas
Jay Oord- The Problem of Evil (Part 2)</i>. Retrieved from Faith for Normal
People:
https://thebiblefornormalpeople.com/episode-28-thomas-jay-oord-the-problem-of-evil-part-2/<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Lieberman, D. Z. (2019, April 25). <i>Never
Satisfied? Always Feel Like You’re Chasing The Next Thing? Here’s Why with
Dr. Daniel Z. Lieberman</i>. Retrieved from The Science of Success Podcast:
https://www.successpodcast.com/show-notes/2019/4/24/never-satisfied-always-feel-like-youre-chasing-the-next-thing-heres-why-with-dr-daniel-z-lieberman<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Rohr, R. (2024, February 18). <i>The Hero's Journey</i>.
Retrieved from Center for Action and Contemplation:
https://cac.org/daily-meditations/the-heros-journey/<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-no-proof:yes'><span
style='mso-element:field-end'></span></span></b><![endif]--><o:p> </o:p></p>
</w:sdt></w:sdt>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>“The
‘wild animals’ may be part of an Adam-paradise typology, as some commentators
have suggested. But they may also be part of the wilderness backdrop, perhaps
even as Satan’s allies… Mark’s point may have been to underscore the dangers
Jesus faced during his stay in the wilderness. Mark 1:12” <w:sdt citation="t" id="2030749978"><!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Eer \l 1033 <span style='mso-element:
field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Dunn &
Rogerson, 2003)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Hebrew and Christian traditions suggest Moses spent forty years in Midian. Acts
7:23 and Exodus 7:7.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
1 Kings 17-19.<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
“in the contemporary era, there is a greater appreciation for individual agency
and freedom. And I think the best illustration of this is the fact of
democracies in the world. You didn’t have a lot of democracies a thousand years
ago, you had a very hierarchical system, everyone looked at—well, they were
supposed to look up to whoever was in charge. And there wasn’t a great sense of
my own choice day-to-day. Whereas in our contemporary world, a lot of folks
believe they have free will, they make decisions, etc and that has to be taken
into account.” <w:sdt citation="t" id="1316761397"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Enn231 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Enns, Episode 28: Thomas Jay Oord- The Problem of Evil (Part 2), 2023)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
[Tom] “Well, one of the common ones, both in the academy and sort of the lay
level, and the kind of churches that I’m a part of, and have been a part of, is
to say that what we think is evil or bad is somehow caused or allowed by God,
to build our characters to make us tougher, you know, what doesn’t kill you
makes you stronger kind of a thing, sometimes called the soul building
theodicy. And this has a certain amount of plausibility, because we do know
that sometimes we are better off after we endure difficult things… <o:p></o:p></p>
<p class="MsoFootnoteText"> [Jared]
In terms of the suffering bringing us closer to Christ and identifying with
Christ in our suffering, and I’m just thinking of many verses, probably even
taken out of context around ‘suffering may last of the night, but joy comes in
the morning,’ ‘Just as a parent chastises or disciplines a child, that God
disciplines us.’ So this is a biblical theological idea for why we might—but
what I hear you saying is to talk about it as a solution to the problem of
evil, though, takes it too far, because there are counter examples of
suffering, where it’s really hard to understand how character is being built
through it.” <w:sdt citation="t" id="1273130696"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Enn231 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Enns, Episode 28: Thomas Jay Oord- The Problem of Evil (Part 2), 2023)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
“This notion that if you’re being punished, or if you’re suffering, it’s not
really punishment—but it’s a way of showing love—became especially common in
some Jewish texts in the second century, for various historical reasons. And
this idea is known by the technical term in rabbinic literature, of<i> yisurin
shel ahavah</i>, ‘chastisements of love’. In other words, chastisements that
show how much God, the Divine Father, loves you.” <w:sdt citation="t" id="-1291896708"><!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Enn23 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Enns, Episode 258: Marc Brettler & Allan Lenzi - The Problem of Evil
(Part 1), 2023)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020240218.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Aptos",sans-serif" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
“Two more things. One, today, a lot of us believe in chance and randomness. We
don’t, when someone wins the lottery, we don’t say, ‘Well, God predestined it,’
at least most of us don’t say that. We think there are random genetic events
that occur when someone has a child with some sort of genetic change. We don’t
think God fiddled with it, at least most of us don’t. So this idea of chance
and randomness that was usually explained a way in the past as God’s doing, in
some mysterious way. And then I think one final one, and that is, I think today
we have a greater sense of historicity. That is, we see ourselves as part of an
ongoing history, that includes an evolutionary history, that includes changes
in governments, changes in ideologies, changes in models of understanding
reality.” <w:sdt citation="t" id="-1851633150"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Enn231 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Enns, Episode 28: Thomas Jay Oord- The Problem of Evil (Part 2), 2023)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
</div></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-60524322581650866392024-01-14T12:30:00.002-09:002024-01-14T12:30:38.768-09:00"Can Anything from ___ be Good?"<p>Lectionary: Epiphany 2(B)</p><p>Text: <a href="https://www.biblegateway.com/passage/?search=john+1%3A35-51&version=CEB" target="_blank">John 1:35-51</a> (extended reading)<br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjDrWvBO8SMDNXYs16QFb9cXgwrLhi20o-_duUmQ9XqdT7vgwyqgboGr74QFlh-8z4OTYBdUTYKYBk_oqqsGpEYke9pFj59vx7D3Hkd3CYXQsIdEOndwTclX4cMV4JqjNSZbQTVuFE6RIEdk7o-tGyvd-_g-jwYl-PtayGHFFs7FRRjLm003KQ/s917/600px-Philip_und_Nathanael.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="917" data-original-width="600" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjDrWvBO8SMDNXYs16QFb9cXgwrLhi20o-_duUmQ9XqdT7vgwyqgboGr74QFlh-8z4OTYBdUTYKYBk_oqqsGpEYke9pFj59vx7D3Hkd3CYXQsIdEOndwTclX4cMV4JqjNSZbQTVuFE6RIEdk7o-tGyvd-_g-jwYl-PtayGHFFs7FRRjLm003KQ/s320/600px-Philip_und_Nathanael.jpg" width="209" /></a></div><br /><p></p><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal">Last Sunday we celebrated the Baptism of Jesus. Today’s
gospel reading follows that. In the Synoptic gospels, Jesus faces the
wilderness temptation immediately afterward. But gospel account of John is
quite different from the other three in that the baptism of Jesus is only
tangentially alluded to<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20240114.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>,
the temptation account doesn’t exist, and Jesus seems to hang around the Jordan
River with John the Baptist for at least a day or so.<o:p></o:p></p>
<p class="MsoNormal">The narrative around the initial gathering of Jesus’
disciples is also different between the Synoptics and the gospel account in
John. In the Synoptics, Jesus seems to show up to where the disciples are and
calls them to leave behind their former lives and occupations and follow him.
In John’s gospel, it starts out with disciples of John, who have already committed
to following a master, who then seek out Jesus. <o:p></o:p></p>
<h1>Witnesses<o:p></o:p></h1>
<p class="MsoNormal">Let’s pick up the gospel text by starting just before where the
reading started and continuing into the first few verses that we already heard,<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>29</sup> The next day John saw
Jesus coming toward him and said, “Look! The Lamb of God who takes away the sin
of the world! <sup>30</sup> This is the one about whom I said, ‘He who comes
after me is really greater than me because he existed before me.’ <sup>31</sup>
Even I didn’t recognize him, but I came baptizing with water so that he might
be made known to Israel.” <sup>32</sup> John testified, “I saw the Spirit
coming down from heaven like a dove, and it rested on him. <sup>33</sup> Even I
didn’t recognize him, but the one who sent me to baptize with water said to me,
‘The one on whom you see the Spirit coming down and resting is the one who
baptizes with the Holy Spirit.’ <sup>34</sup> I have seen and testified that
this one is God’s Son.” <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>35</sup> The next day John was
standing again with two of his disciples. <sup>36</sup> When he saw Jesus
walking along he said, “Look! The Lamb of God!” <sup>37</sup> The two disciples
heard what he said, and they followed Jesus. (John 1:29-37 CEB)<o:p></o:p></p>
<p class="MsoNormal">From this text the implication is that only John saw the
Spirit come down and rest on Jesus and who heard a voice explaining the vision.
The two disciples of John who follow Jesus have only the words of John to go
on. Jesus has not yet said anything, preached anything, performed any signs or
wonders, and hadn’t had any notable interactions with anyone. There is no
tangible evidence that Jesus is anything more than an ordinary human being. The
only thing that the two disciples of John have is their trust in the words of
their current master commending Jesus as the one who is greater, and by
implication, possibly the Messiah that they are looking for.<o:p></o:p></p>
<h1>A Web of Trust<o:p></o:p></h1>
<p class="MsoNormal">The next verses read,<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>38</sup> When Jesus turned and
saw them following, he asked, “What are you looking for?” They said, “Rabbi
(which is translated Teacher), where are you staying?” <sup>39</sup> He
replied, “Come and see.” So they went and saw where he was staying, and they
remained with him that day. It was about four o’clock in the afternoon. (John
1:38-39 CEB)<o:p></o:p></p>
<p class="MsoNormal">These few verses capture the essence of many thematic
materials elaborated upon in the remainder of the gospel. The first of these is
the motif of seeking. Throughout the gospel, the question of seeking for Jesus
repeatedly appears. The second is the motif of staying. It is also translated
into English as “to abide” and “to remain”. Its first occurrence is found in
the description of the Holy Spirit resting on Jesus (v. 32). Its most
well-known use is probably the parable of the vine and the branches in chapter
15. The third motif is found in Jesus’ response to these potential disciples,
“Come and see.” We will see Philip use this exact same phrase, and just a few
stories later the Samaritan woman says the same phrase to bring the rest of the
town to Jesus.<o:p></o:p></p>
<p class="MsoNormal">From here one of the two, identified as Andrew, goes to find
his brother Simon Peter. He tells Peter, “We have found the Messiah,” and
brings Peter to Jesus. Once again I want to note that there is no record Jesus
saying or doing anything noteworthy during the time spent with Andrew and the
other disciple. From that I think we are to understand that the mere presence
of being in (or staying in) Jesus’ presence was something unusual and
different, and that was enough to convince the two that Jesus was the Messiah. <o:p></o:p></p>
<p class="MsoNormal">Then Jesus goes to Galilee and the now three disciples
follow. The group encounters Philip, who is already acquainted with Andrew and
Peter. When Jesus calls to Philip to “Follow me”, there is already a web of
trust and familiarity that exists. <o:p></o:p></p>
<h2>Can Anything Good…?<o:p></o:p></h2>
<p class="MsoNormal">Philip immediately goes to find Nathanael. The text does not
describe any time passing of travel, so it is likely the case that the two are
in the same town and know one another well. Philip does not describe Jesus as
the Messiah, but as one whom “Moses wrote about in the Law and the Prophets”. And
then Philip adds that this person is “Jesus, Joseph’s son, from Nazareth.”<o:p></o:p></p>
<p class="MsoNormal">It is at this point that one of the well-known words in the
gospel are spoken by Nathanael, “Can anything from Nazareth be good?” or perhaps
more familiar to many is how you might have heard from the King James Version,
“Can there any good thing come out of Nazareth?”<o:p></o:p></p>
<p class="MsoNormal">Various interpretations have been put forward to explain
Nathanael’s response. Among them include suggestions that Nazareth was somehow
more decadent and secular than desirable, or perhaps it was more evil and
sinful than similar towns in the area. Or perhaps Nathanael was expressing
bigotry toward Nazareth that was common in the area.<o:p></o:p></p>
<p class="MsoNormal">The best and most probable explanation to my mind can be
inferred from the text. Recall that Philip said, “[We have found the one whom] Moses
wrote about in the Law and the Prophets: Jesus, Joseph’s son, from Nazareth.”
It doesn’t require much to realize that what Philip said simply doesn’t add up.
Nowhere did Moses (or any Hebrew writer) write about “Jesus, Joseph’s son.” Nor
is Nazareth ever mentioned in the Hebrew scripture. Shouldn’t someone as
important as the Messiah come from some place more well known and at least is
mentioned in scripture?<o:p></o:p></p>
<p class="MsoNormal">Nathanael is expressing an honest skepticism and asking a
genuine question about Philip’s statement. Philip does not try to defend his
statement or argue with Nathanael. He imitates Jesus and says to Nathanael, “Come
and see.” Nathanael trusts Philip sufficiently enough that he follows to
examine for himself Philip’s claims. <o:p></o:p></p>
<h2>Honesty<o:p></o:p></h2>
<p class="MsoNormal">As Jesus sees Nathanael approach, before Nathanael can say
anything, Jesus speaks and says, “Here is a genuine Israelite in whom there is
no deceit.” What did Jesus mean by this? Of the various explanations offered,
there are two that I find most convincing. The first is that Nathanael is
honest about his misgivings and doubt, and that he freely expresses his
skepticism and questions, but at the same time he is open and willing to pursue
new information and evidence that could change his mind. <o:p></o:p></p>
<p class="MsoNormal">The second explanation comes in light of Jesus’ final spoken
sentence in today’s narrative. It is where Jesus says, “I assure you that you
will see heaven open and God’s angels going up to heaven and down to earth on
the Human One.” This is an allusion to the dream Jacob had of a ladder
extending between earth and heaven, upon which angels were traveling up and
down. This was the night after which Jacob fled his home because he had
deceived his father to obtain the birthright blessing and was attempting to escape
his brother’s wrath. <o:p></o:p></p>
<p class="MsoNormal">Jacob would be renamed “Israel” some years later during his
return journey and he would become the father of all Israelites. So, Jesus’
statement to Nathanael, “Here is a genuine Israelite in whom there is no deceit,”
touches on two key moments in Jacob’s story. In this interpretation, Nathanael may
be seen as the prototype for a new kind of Israelite that Jesus is forming. <o:p></o:p></p>
<h1>Witnessing in the Modern World<o:p></o:p></h1>
<p class="MsoNormal">When Christians talk about effective witnessing and
evangelism, what is often discussed are methods, techniques, information and
content, and programs. What this opening portion of John’s gospel shows
includes pretty much nothing that would be recognizable in modern evangelism. <o:p></o:p></p>
<p class="MsoNormal">What I see as the common thread through the first four
disciples is trust. There is a thread and a web of trust. Not trust in
information, but a trust in relationships. The first two trusted John the
Baptizer. Peter trusted Andrew. Philip knew Peter and Andrew. Nathanael trusted
Philip enough to at least give Philip’s strange statement a benefit of the
doubt and check Jesus out for himself. <o:p></o:p></p>
<p class="MsoNormal">What is being increasingly lost in modern society is trust.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20240114.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
People do not trust institutions. That includes government and churches and
nearly everything else in-between. <o:p></o:p></p>
<p class="MsoNormal">The first disciples came to Jesus and decided to join and
follow him, not because of great programming, a convincing message, or any
message. There was something about Jesus’ mere presence, of being with him,
that was different. There was something trustworthy about Jesus. <o:p></o:p></p>
<h1>Conclusion<o:p></o:p></h1>
<p class="MsoNormal">When so much of society can rightfully ask, “Can anything
from Christianity be good?”, perhaps our response shouldn’t be to try to defend
Christianity through appeals to the many good things that have been accomplished
historically, or to become defensive and say, “Not all Christians”, or to try
to attempt to communicate doctrines more powerfully and effectively. Rather, maybe
our response should be, “Come and see.” Come and see where trust and
trustworthiness are values that are lived out, where honest skepticism and
questions are welcomed, where care and concern is offered freely, not as a hook
to conversion and membership.<o:p></o:p></p>
<p class="MsoNormal">When people see us and experience our presence, may they experience
Jesus Christ among us and who is the ladder that connects humanity to divinity.</p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="541254395" sdtdocpart="t">
<h1>Bibliography<o:p></o:p><span style="color: windowtext; font-size: 12.0pt; line-height: 115%; mso-ascii-font-family: Aptos; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Aptos; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="111145805">
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Bartlett, D. L., & Taylor, B. B. (2008). <i>Feasting
on the Word: Year B, Volume 1 (Preaching the Revised Common Lectionary).</i>
Louisville, KY: Westminster John Knox Press.<span style="mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></span><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Britton-Purdy, J. (2024, January 8). <i>We’ve Been
Thinking About America’s Trust Collapse All Wrong</i>. Retrieved from The
Atlantic:
https://www.theatlantic.com/ideas/archive/2024/01/trust-democracy-liberal-government/677035/<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Dunn, J. D., & Rogerson, J. W. (2003). <i>Eerdmans
Commentary on the Bible.</i> Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Jarvis, C. A., & Johnson, E. E. (2015). <i>Feasting
on the Gospels: John, Volume 1.</i> Louisville, KY: Westminster John Knox
Press.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Lewis, K. M. (2014). <i>Fortress Biblical Preaching
Commentaries: John.</i> Minneapolis, MN: Fortress Press.<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-no-proof:yes'><span
style='mso-element:field-end'></span></span></b><![endif]--><o:p> </o:p></p>
</w:sdt></w:sdt>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20240114.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
In fact, if John’s account was the only gospel account, it could easily be read
that Jesus never underwent baptism. If Jesus was baptized in John’s account,
the timeline is rather fuzzy about when it took place. <o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20240114.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="2107390154"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Bri24 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Britton-Purdy, 2024)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-17333986478685618162024-01-07T13:53:00.000-09:002024-01-07T13:53:45.612-09:00Sermon: From Scratch<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitLlCAUas2SDCqExn2W7sW0YwmzKfUL7uA8o_lM_jSMmGe6Z7KfvCTSYkjNsLAOI_hZmd-TIMB4_ehlM7qF48JTirngEfaON1c-ZKgLHSgGjfIMHSGuw036MIxvGGrk3wMAvkEWzp_Thuew_rnsdrTwQkYnQ4bfunrFS8EzRINQmDJGFhAaSVB/s800/giotto-baplk2-kmza.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="743" data-original-width="800" height="297" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitLlCAUas2SDCqExn2W7sW0YwmzKfUL7uA8o_lM_jSMmGe6Z7KfvCTSYkjNsLAOI_hZmd-TIMB4_ehlM7qF48JTirngEfaON1c-ZKgLHSgGjfIMHSGuw036MIxvGGrk3wMAvkEWzp_Thuew_rnsdrTwQkYnQ4bfunrFS8EzRINQmDJGFhAaSVB/s320/giotto-baplk2-kmza.jpg" width="320" /></a></div><p></p><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal">“From Scratch.” <o:p></o:p></p>
<p class="MsoNormal">When you hear the phrase what does it connote to you? How do
you use the phrase? <o:p></o:p></p>
<p class="MsoNormal">“Built from scratch.” “Baked from scratch.” “Made from
scratch.” <o:p></o:p></p>
<p class="MsoNormal"><i>Merriam-Webster</i> offers the following explanations<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>:<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">To create something from scratch is
to make it without any ingredients or materials prepared ahead of time. The
scratch in from scratch originally referred to the starting line of a race
"scratched" into the ground, from which all runners would be starting
without a head start…<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">In cooking, to make something from
scratch means to use only the most basic ingredients, with nothing premade…<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">Building a structure from scratch
means using no prefabricated parts…<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">To build a business or livelihood
from scratch means to start with nothing provided in advance…<o:p></o:p></p>
<p class="MsoNormal">In these there is a strong sense of creating something
significant out of nothing, or almost nothing. And that is how the biblical
Creation account of Genesis chapter 1 has traditionally been viewed. <o:p></o:p></p>
<h1>Genesis 1 Creation Account<o:p></o:p></h1>
<p class="MsoNormal">We are probably quite familiar with the King James
translation of the first two verses of Genesis.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Arial",sans-serif;"></span><sup>1</sup>
In the beginning God created the heaven and the earth. <sup>2</sup> And the
earth was without form, and void; and darkness was upon the face of the deep.
And the Spirit of God moved upon the face of the waters. (Genesis 1:1-2 KJV)<o:p></o:p></p>
<p class="MsoNormal">From these verses it seems quite clear that there was
nothing and then God created everything. But this may be yet another case of
interpretation influencing translation.<o:p></o:p></p>
<p class="MsoNormal">The idea that God created everything from nothing is dated
to just a couple of centuries prior to Jesus, during the time of the writings
of the Maccabees. The Jewish Christians continued this thought and by the third
and fourth centuries after Christ, it was held as orthodox theology. <o:p></o:p></p>
<p class="MsoNormal">But as you might have inferred, the text of Genesis predates
Maccabees by another couple of centuries, at least, and is based on earlier
creation mythologies, stories, and traditions. As recent scholars have studied
and learned more about ancient creation stories, Bible translators have
incorporated what could be considered a more accurate rendering of the one
found in Genesis. The Common English Bible translators render the first two
verses in this way:<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>1</sup> When God began to
create the heavens and the earth—<sup>2</sup> the earth was without shape or
form, it was dark over the deep sea, and God’s wind swept over the waters (Genesis
1:1-2 CEB)<o:p></o:p></p>
<p class="MsoNormal">This more accurately conforms to the Creation mythologies
that are found throughout the Ancient Near East. Rather than a total void,
there was already something, but what was there was seen as complete chaos.
What God does through Creation is bring order out of chaos. That is the story
of the Creation account in Genesis 1. <o:p></o:p></p>
<p class="MsoNormal">For the ancients, the sea was a place of chaos and where
evil dwelt. The instances of Jesus taking control over the waters are significant
because they are evidence of a power greater than the greatest chaos that
humans know. They are evidence that Jesus is greater than the powers of this
world. <o:p></o:p></p>
<p class="MsoNormal">This does not mean that God couldn’t have created matter out
of nothing, but the Bible is silent on where and how matter and the universe
originated. As far as the beginning of this world, something already existed,
and God took those raw materials and placed them into proper order to bring
about the world that humans know. <o:p></o:p></p>
<p class="MsoNormal">When you think about making something “from scratch,” that is
what it means. Anything created depends on something that already exists. Even
the most creative and original thought depends on and utilizes ideas that
already exist. Something new is a result of a reordering of existing materials
and ideas. <o:p></o:p></p>
<h1>Baptism of Jesus<o:p></o:p></h1>
<p class="MsoNormal">Let’s review today’s reading from Mark.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>4</sup> John the Baptist was
in the wilderness calling for people to be baptized to show that they were
changing their hearts and lives and wanted God to forgive their sins. <sup>5</sup>
Everyone in Judea and all the people of Jerusalem went out to the Jordan River
and were being baptized by John as they confessed their sins. <sup>6</sup> John
wore clothes made of camel’s hair, with a leather belt around his waist. He ate
locusts and wild honey. <sup>7</sup> He announced, “One stronger than I am is
coming after me. I’m not even worthy to bend over and loosen the strap of his
sandals. <sup>8</sup> I baptize you with water, but he will baptize you with
the Holy Spirit.”<br />
<br />
<sup>9</sup> About that time, Jesus came from Nazareth of Galilee, and John
baptized him in the Jordan River. <sup>10</sup> While he was coming up out of
the water, Jesus saw heaven splitting open and the Spirit, like a dove, coming
down on him. <sup>11</sup> And there was a voice from heaven: “You are my Son,
whom I dearly love; in you I find happiness.” (Mark 1:4-11 CEB)<o:p></o:p></p>
<p class="MsoNormal">There is much that could be spoken about this selection, but
I want to focus on the last few verses which describe Jesus’ baptism. While it
may not be immediately obvious, there are images that parallel the Creation
account of Genesis.<o:p></o:p></p>
<p class="MsoNormal">The first is that of wilderness and water. Both communicate
ideas about disorder and chaos. They are where the world is wild and
uncivilized, where dangers lurk, and threats abound. Yet that is where Jesus first
appears in the Marcan gospel. Even more, the key aspect of this appearance of
Jesus is that of coming up from out of the water. Just as the entire world and
all of humanity finds emergence in the primordial waters, Jesus is depicted as
appearing from out of the water. <o:p></o:p></p>
<p class="MsoNormal">The image of heaven splitting comes from a text in Isaiah
64. But it could also allude to the Creation account in Genesis where God
separates light from darkness, waters from waters, dry land from the sea, and
day from night. The allusion can also be to the momentous occasion at Sinai
where God split open the heaven to come down to the mountain to speak with the
people, which also occasioned the identification of Israel as God’s chosen. And
the prophetic texts of the Hebrew scriptures speak of Israel as God’s son.<o:p></o:p></p>
<p class="MsoNormal">The image of the Spirit coming down is like the spirit,
breath, or wind that is found at the beginning of the Creation account – an
entity that is a participant in the initial creation of this world. <o:p></o:p></p>
<p class="MsoNormal">Finally, there is the image of Jesus being proclaimed as
God’s son. In our language and interpretation, we most likely see this as singular,
i.e., the object of “You are my Son” is specifically and only Jesus. But I
mentioned just a few moments ago that Israel (in the collective) was also
referred to as God’s son. In Luke’s genealogy he ends the list with “Adam son
of God.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
While Adam could refer to a single individual, Adam is also often used in the
Bible as a representative for all of humanity. <o:p></o:p></p>
<h1>What Might Baptism Mean?<o:p></o:p></h1>
<p class="MsoNormal">We have all heard the result of baptism referred to as a
“new creation” or a “new creature”. What does that mean in light of some of the
ideas brought out today?<o:p></o:p></p>
<p class="MsoNormal">One point to be made is that baptism is not suddenly
creating something that didn’t exist before. Nor does it result in a
discontinuous existence that is unrelated to what has already existed. What it
is, however, like the Genesis Creation account, a bringing and restoration of
order into chaos. And that, I think, is good news. Our lived lives don’t
suddenly change after baptism. What came before has value. Our life and
experiences prior to baptism are being redeemed and brought into proper order. <o:p></o:p></p>
<p class="MsoNormal">We continue to experience the same problems that already
exist and are part of our lives. But what we do acquire is the Holy Spirit that
moves and empowers us to partner with God in bringing order into the chaos that
is human experience. Just as the sea continued to exist after Creation and with
it the chaos it represents, there are still storms that exist about us and
buffet us. But we can have assurance that the Word and Breath of God continues
to restore order where there is chaos. There is a promise that chaos will
eventually disappear, but it only comes in the book of Revelation, after all
creation is recreated.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
<o:p></o:p></p>
<p class="MsoNormal">A second point made is that God entered the chaos of
humanity and made the choice to identify with us. When Jesus underwent the
ritual of baptism, it was not because he had any sins to be cleansed from (a
point which troubles Matthew and Luke). Rather, it was a deliberate decision to
identify and enter fully into human experience, with all of the results of sin
cast upon it. The good news here is that God knows and feels our confusions and
our hurts, and Jesus offers us life patterns that can help us walk through those
times.<o:p></o:p></p>
<p class="MsoNormal">A third and final point made is that baptism is not only an
individual action, but it is something that is communal. Baptism is not merely
about an individual confession of sin and repentance, but an entry into a
collective, new community which exists beyond the physical boundaries of space
and time. A baptized individual enters the community that is represented by
Jesus. The entire community is declared by God, “You are my son, whom I dearly
love.” Jesus may have been the individual who heard those words, but he hears
it as a representative of the entire community that he began to build and
continues to strengthen with each person added to it. <o:p></o:p></p>
<p class="MsoNormal"><br /></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="1844745084" sdtdocpart="t">
<h1>Bibliography<o:p></o:p><span style="color: windowtext; font-size: 12.0pt; line-height: 115%; mso-ascii-font-family: Aptos; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Aptos; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="111145805">
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]-->Bartlett, D. L., & Taylor, B. B. (2008). <i>Feasting
on the Word: Year B, Volume 1 (Preaching the Revised Common Lectionary).</i>
Louisville, KY: Westminster John Knox Press.<o:p></o:p><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Dunn, J. D., & Rogerson, J. W. (2003). <i>Eerdmans
Commentary on the Bible.</i> Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Enns, P., & Byas, J. (2019). <i>Genesis for
Normal People.</i> The Bible for Normal People.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Jacobsen, D. S. (2014). <i>Fortress Biblical
Preaching Commentaries: Mark.</i> Minneapolis, MN: Fortress Press.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Jarvis, C. A., & Johnson, E. E. (2014). <i>Feasting
on the Gospels: Mark (A Feasting on the Word Commentary).</i> Louisville, KY:
Westminster John Knox Press.<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Merriam-Webster. (2024, January 5). <i>Scratching
the Surface of ‘From Scratch’</i>. Retrieved from Merriam-Webster Dictionary
and Thesaurus: https://www.merriam-webster.com/<o:p></o:p></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Sabin, M. N. (2002). <i>Reopening the Word: Reading
Mark as Theology in the Context of Early Judaism.</i> New York, NY: Oxford
University Press.<o:p></o:p></p>
<!--[if supportFields]><b><span style='font-size:12.0pt;line-height:115%;
font-family:"Aptos",sans-serif;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:
"Yu Gothic";mso-fareast-theme-font:minor-fareast;mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:minor-bidi;
mso-ansi-language:EN-US;mso-fareast-language:JA;mso-bidi-language:AR-SA;
mso-no-proof:yes'><span style='mso-element:field-end'></span></span></b><![endif]-->
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<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
<w:sdt citation="t" id="-652137613"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Mer24 \l 1033 <span
style='mso-element:field-separator'></span><![endif]-->(Merriam-Webster, 2024)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn2">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
Luke 3:38. <o:p></o:p></p>
</div>
<div id="ftn3">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/FPC%2020240107%20Baptism%20of%20Christ.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Aptos",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Gothic"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
Revelation 21:1.<o:p></o:p></p>
</div>
</div></w:sdt></w:sdt>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-36447359684053259792023-12-03T15:51:00.003-09:002023-12-03T15:55:20.551-09:00Sermon: Awake in Hope<p>Lectionary: Advent 1(B)</p><p>Texts</p><p></p><ul style="text-align: left;"><li><a href="https://www.biblegateway.com/passage/?search=Isaiah+64%3A1-9%3B+Psalm+80%3A1-7%2C+17-19%3B+1+Corinthians+1%3A3-9%3B+Mark+13%3A24-37&version=NRSVUE" target="_blank">Isaiah 64:1-9</a></li><li><a href="https://www.biblegateway.com/passage/?search=Isaiah+64%3A1-9%3B+Psalm+80%3A1-7%2C+17-19%3B+1+Corinthians+1%3A3-9%3B+Mark+13%3A24-37&version=NRSVUE" target="_blank">Psalm 80:1-7, 17-19</a></li><li><a href="https://www.biblegateway.com/passage/?search=Isaiah+64%3A1-9%3B+Psalm+80%3A1-7%2C+17-19%3B+1+Corinthians+1%3A3-9%3B+Mark+13%3A24-37&version=NRSVUE" target="_blank">1 Corinthians 1:3-9</a></li><li><a href="https://www.biblegateway.com/passage/?search=Isaiah+64%3A1-9%3B+Psalm+80%3A1-7%2C+17-19%3B+1+Corinthians+1%3A3-9%3B+Mark+13%3A24-37&version=NRSVUE" target="_blank">Mark 13:24-37</a></li></ul><p></p><div><h1>Introduction<o:p></o:p></h1>
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiahH3N0CtqGrvWQI0DsDPSiLYsGidfc6nccVRjhoXQfOXO-clfpGV9EQ1m8CZ8XSmUxAv40u-dFTCnR2BIg2VhBD0ire8Nv_MMA3sN_F057rUeUUItNc1ixAwtiOTBMYaLL1y5p9oe2wyLLIUl-4LdQKv_-B2Myz4a8WZYPFTu21gUKYkiJ4Lq/s800/adventcalendar.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiahH3N0CtqGrvWQI0DsDPSiLYsGidfc6nccVRjhoXQfOXO-clfpGV9EQ1m8CZ8XSmUxAv40u-dFTCnR2BIg2VhBD0ire8Nv_MMA3sN_F057rUeUUItNc1ixAwtiOTBMYaLL1y5p9oe2wyLLIUl-4LdQKv_-B2Myz4a8WZYPFTu21gUKYkiJ4Lq/w240-h320/adventcalendar.jpg" width="240" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Back in
October and November, my social media feeds were inundated with advertising for
all sorts of Advent calendars, for kids to adults, for humans and pets. Traditional
chocolate ones, cookies, tea, coffee, wine, beer, liquor, cosmetics, socks, candles,
dog treats, cat treats, and probably dozens and hundreds more that I haven’t seen.
Now that we are in December, all those ads have stopped. Because clearly, if
you haven’t gotten your Advent calendar already, it’s too late. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The Advent
season is a time for waiting and preparing? But for what, or whom, really? The popular
mind and the Advent calendar market at least gets the waiting and counting down
part of Advent. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the
broader world, the timeframe occupied by Advent is a time of preparing for
Christmas. And we do that through decorating, cleaning, shopping, cooking,
baking, traveling, and so on to create a memorable and meaningful Christmas
celebration. Is that the purpose of Advent – to prepare for the best
celebratory event we can manage?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Perhaps
Advent is a time to prepare and wait for Christ? But what exactly does that
mean? Are we again preparing to celebrate the remembrance of the arrival of baby
Jesus? The activities of Advent lead toward the remembrance and celebration of
Christmas, so its primary focus might appear to be that. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The theme
for today, the first Sunday of Advent, is <i>hope</i>. What are we hoping for? What
fulfillment of hope are we waiting for? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And finally,
there is the admonition to “keep awake” in our gospel reading. In what way do waiting
and keeping awake help explain Advent and hope? <o:p></o:p></span></p>
<h1>Prayers of Lament and Deliverance<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkt4ufYKpa8nPkqQAZ0nLCt6Z_06MIXnfP3_eM8QP6D2g2OfCJBi_NlAkmHLd8KO5tEBBvMM926iMYvUA8xP8gpqlHU6B1u8ci7kprcQT_CdgFXxAjS-jLi7vlMiuv5V6-vHjsovV_jFtKX-ibREbGNANuEgq2QV-h_DDxf-u30NXDj2GOWT3E/s800/prayer3.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="800" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkt4ufYKpa8nPkqQAZ0nLCt6Z_06MIXnfP3_eM8QP6D2g2OfCJBi_NlAkmHLd8KO5tEBBvMM926iMYvUA8xP8gpqlHU6B1u8ci7kprcQT_CdgFXxAjS-jLi7vlMiuv5V6-vHjsovV_jFtKX-ibREbGNANuEgq2QV-h_DDxf-u30NXDj2GOWT3E/s320/prayer3.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;">The reading
from Isaiah and the reading from Psalms both contain words that look back to
God’s powerful acts in the past and a longing, and even demands, for God to
re-enact similar great works to bring about salvation in the present time. Both
are literarily categorized as laments, and their liturgical function was quite
likely as prayers. The lament in Isaiah was written in the context of the
Babylonian exile of the southern tribe of Judah after the destruction of
Jerusalem and the Temple. The Psalm lament was most likely written in the
context of the Assyrian conquest of the northern kingdom of Israel. <o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In light of destruction
and devastation suffered by a community, these laments raise up cries for God
to act like he did in their long-ago historical memories. Both question where
God is and why he has allowed this destruction and suffering to come to his
people. Although the Isaiah lament contains a brief mention of the people’s sin,
both laments place most or all of the responsibility on God. Both end with call
to God for him to act and restore and save <i>his</i> people. Although not
explicitly stated in the texts, both laments end with an implied confidence and
hope that God will act.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The gospel
text in Mark was also formed and read within a community that was probably
experiencing some degree of intermittent persecution and suffering from within
their own Jewish community and outside from the Roman empire. They too, are
longing for deliverance and salvation. <o:p></o:p></span></p>
<h1>Our Context is Different<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">That is what
makes this set of Advent readings difficult for us to understand. Even though we
likely have difficulties and challenges, none of us are likely facing truly
existential challenges. We have a life that is mostly comfortable, and
challenges we face, we generally don’t have too much trouble handling. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I think that
if we are truly honest, many of us really don’t need God’s intervention. We are
content with how things are, and we don’t really need or want God to intervene
and shake things up. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Yet in
places around the world, people and communities are facing dire challenges to
their very existence. Some are more well known and publicized than others.
Ukraine, Israel, and Palestine are among a few that immediately come to mind. Much
closer to home, we remember the very recent landslide and loss of life and
property in Wrangell. Right here at home, even next door to where we are
meeting today, Humanity in Progress exists only because there are those within
our very community who find meeting their basic needs a challenge. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Deep within
us, even though our immediate circumstances may be quite comfortable, we know
that there is something wrong with this world. Even though there are enough resources
to take care of everyone, the dominant powers are unable and unwilling to do
what it takes to care for all. Many of us have bought into the philosophies and
priorities of the dominant powers and, even if we don’t overtly recognize it, we
subconsciously divide people into who we think are “more-deserving” and “less-deserving”.
<o:p></o:p></span></p>
<h1>Keeping Awake<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqLbF-WhlvO8nOumho_GZ9Fl2575NaqO8ujQKcUQWArk55miT6lvtgUSR5u0ZGHwAuJckkCLu56TXKu5me4XOpCfqDnU1mtBaN7TqBb3QZA-yVCV7cHMARME0hHlml2NP9f0DAq6NHe8Uy6plPfN9VPNzdPpaX2ExbmB9_ybB2Lb1HGkZUJagO/s1024/_c9ad031b-1bf7-4bf9-9b44-4b4d901f617f.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1024" data-original-width="1024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqLbF-WhlvO8nOumho_GZ9Fl2575NaqO8ujQKcUQWArk55miT6lvtgUSR5u0ZGHwAuJckkCLu56TXKu5me4XOpCfqDnU1mtBaN7TqBb3QZA-yVCV7cHMARME0hHlml2NP9f0DAq6NHe8Uy6plPfN9VPNzdPpaX2ExbmB9_ybB2Lb1HGkZUJagO/s320/_c9ad031b-1bf7-4bf9-9b44-4b4d901f617f.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;">Perhaps one
part of incorporating “keep awake” into our lives this Advent is to become more
intentional about how we view and judge the world around us. Throughout scripture
God is described as not showing partiality and those who follow God are also to
be impartial in their dealings with others.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Maybe we are the ones who need the “breaking through” of God into our lives to reveal
our hypocrisies and correct our partialities.<o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Another element
of “keeping awake” may be to reawaken us to the reality that disasters and
suffering can easily befall any of us. What is our response when something
terrible upends our lives? One line of thought, common in some circles, is to
accept whatever happens stoically and even be thankful<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
because “all things work together for good for those who love God”.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If you want
to do that, great. That is your choice. But don’t if it is only because you
were taught that is the “proper Christian response” to tragedy and suffering.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">There are
other responses that are acceptable and exemplified in scripture. Psalm 80,
which we read, contains one such example.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Even though
the Isaiah, Psalm, and Mark texts are in the context of community and
existential challenges, our individual tragedies and misfortunes can feel
existential. Just because the texts are communal doesn’t mean they cannot be
read as expressing individual lament. <o:p></o:p></span></p>
<h1>Praying a Lament<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">How might we
pray a lament? Let’s read through Psalm 80 once again.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">1</span></sup><span style="font-size: 12pt; line-height: 107%;">
Give ear, O Shepherd of Israel,<br />
you who lead Joseph like a flock!<br />
You who are enthroned upon the cherubim, shine forth<br />
<sup>2</sup> before Ephraim and Benjamin and Manasseh.<br />
Stir up your might,<br />
and come to save us!<br />
<sup>3</sup> Restore us, O God;<br />
let your face shine, that we may be saved. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The prayer begins
by reminding God of who God is, what God has promised, and demands that God act
according to God’s character.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">4</span></sup><span style="font-size: 12pt; line-height: 107%;">
O LORD God of hosts,<br />
how long will you be angry with your people’s prayers?<br />
<sup>5</sup> You have fed them with the bread of tears<br />
and given them tears to drink in full measure.<br />
<sup>6</sup> You make us the scorn of our neighbors;<br />
our enemies laugh among themselves.<br />
<sup>7</sup> Restore us, O God of hosts;<br />
let your face shine, that we may be saved.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The prayer
moves to a complaint. The complaint is that God’s inaction is the cause of God’s
people’s suffering and God’s reputation to be sullied in the eyes of others. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This next
section includes a large portion that was skipped by the lectionary editors,
but it adds important context to the psalm. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">8</span></sup><span style="font-size: 12pt; line-height: 107%;">
You brought a vine out of Egypt;<br />
you drove out the nations and planted it.<br />
<sup>9</sup> You cleared the ground for it;<br />
it took deep root and filled the land.<br />
<sup>10</sup> The mountains were covered with its shade,<br />
the mighty cedars with its branches;<br />
<sup>11</sup> it sent out its branches to the sea<br />
and its shoots to the River.<br />
<sup>12</sup> Why then have you broken down its walls,<br />
so that all who pass along the way pluck its fruit?<br />
<sup>13</sup> The boar from the forest ravages it,<br />
and all that move in the field feed on it.<br />
<sup>14</sup> Turn again, O God of hosts;<br />
look down from heaven and see;<br />
have regard for this vine,<br />
<sup>15</sup> the stock that your right hand planted.<br />
<sup>16</sup> It has been burned with fire; it has been cut down;<br />
may they perish at the rebuke of your countenance.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">17</span></sup><span style="font-size: 12pt; line-height: 107%;"> But let your hand be upon the one at your right hand,<br />
the one whom you made strong for yourself.<br />
<sup>18</sup> Then we will never turn back from you;<br />
give us life, and we will call on your name.<br />
<sup>19</sup> Restore us, O LORD God of hosts;<br />
let your face shine, that we may be saved.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Once again,
the prayer reminds God of God’s early actions in caring for God’s people. And
then it again accuses God of allowing destruction to come. It ends with a
demand for God to act to restore and save. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The three
parts of this lament each end with three refrains. They are similar but with small
differences.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The first
refrain is “Restore us, O God; let your face shine, that we may be saved.”
The second refrain is similar, but changes the first line to “Restore us,
O God of hosts.” The third refrain changes to “Restore us, O LORD God
of hosts.” The development is from a generic “God” to “God of hosts” to the
most personal “LORD God of hosts.” One might imagine the one praying moving
from a lament that is within the boundaries of “proper theology”, to a
developing anger that causes the prayer to start to break out from “theological
boundaries”, to anguish and anger at seeming betrayal in which one’s personal
and close friend has failed to act. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What this says
to me is that when we are disappointed with God, it is acceptable to express
our anger, rage, and disappointment. If as a community, there is something where
we think God has failed to act appropriately, it is okay to step out of “proper
theology” and express our feelings as a community toward God. God is not
threatened by our feelings. If we sincerely believe God is as personal as our theology
claims, if we sincerely believe God is as loving and caring as our theology
claims, then we ought to be able to express our complaints and disappointments
about God without fearing that somehow, we are violating proper boundaries.<o:p></o:p></span></p>
<h1>Conclusion<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If this
season of Advent and reminders about waiting for God bring up memories and
feelings of disappointment with God, this might be the time to allow them to be
expressed. If you are facing challenges this Advent – it might be financial, it
might be your health, it might be something family members are facing – it is
okay to express your frustrations and anger, and demand that God act. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOCQ4sm8ojkUSW9VP11-aRlflQdffZAL0e2KbXanJfy3ZG5yhZ17ot23VdFB4wsqrqx5X4sYoBnBMgznIExRseP6kGQwixfW0WjFqs4rZ0eSB98hAMowps3QP40WHh_8oTpQ30S1Rp2orM3dx30AsRIkfUbeMOmxxsJF2F4Br0JjyEyT3zW-6m/s1024/_79487a63-d01b-4b4e-b38e-84fcc53feb0b.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1024" data-original-width="1024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOCQ4sm8ojkUSW9VP11-aRlflQdffZAL0e2KbXanJfy3ZG5yhZ17ot23VdFB4wsqrqx5X4sYoBnBMgznIExRseP6kGQwixfW0WjFqs4rZ0eSB98hAMowps3QP40WHh_8oTpQ30S1Rp2orM3dx30AsRIkfUbeMOmxxsJF2F4Br0JjyEyT3zW-6m/s320/_79487a63-d01b-4b4e-b38e-84fcc53feb0b.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;">While we wait
for Christ’s return, we are to keep awake. Depending on the season of our individual
and communal lives, it might mean working to alleviate the sufferings around
us. Or it might mean crying out to God to act. I believe that the key point is
to remain engaged with God and God’s desires for the world. To fall asleep is
to succumb to the ennui that we are powerless to make any difference, and that
God too, is asleep and doesn’t care. <o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">We are the embodiment
of Christ in the world. As long as we are engaged both with the world and with
God, we remain beacons of hope in the world. We keep hope awake that justice
and righteousness will be restored. <o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Among the texts: Deuteronomy 16:19, 2 Chronicles 19:7, Job 32:21, Matthew
22:16, Acts 10:35, Romans 2:11, James 2:1, 9 and 3:17.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Ephesians 5:19-20.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Romans 8:28. <o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC%2020231203.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Psalm 80 (NRSVue).<o:p></o:p></p>
</div>
</div><br /></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-46560714092166199892023-11-19T14:19:00.004-09:002023-11-19T14:21:59.928-09:00Sermon: Don't Tame the Parable!Lectionary: Proper 28(A) <div>Texts: <a href="https://www.biblegateway.com/passage/?search=1+Thessalonians+5%3A1-11%3B+Matthew+25%3A14-30&version=NRSVUE" target="_blank">1 Thessalonians 5:1-11; Matthew 25:14-30</a><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfDHVm5NvcNBygfsOAflaY9eEoP4cE80renXHDM_0UoaOVG-eSvm1YizwWjtrTPdPsepRfln2B5rDF7Znao-40tEuMgnjqXbFbC_tOPqTPj55yXnK1lsrGYJ9lRlMWJxhyQguAXBFe9xc6BI-YFvRKCwk0AjTfzSS0mQxw-MqLtMznA6ZDTd4x/s1024/money-business-material-close-up-cash-gold-1343415-pxhere.com.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="683" data-original-width="1024" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfDHVm5NvcNBygfsOAflaY9eEoP4cE80renXHDM_0UoaOVG-eSvm1YizwWjtrTPdPsepRfln2B5rDF7Znao-40tEuMgnjqXbFbC_tOPqTPj55yXnK1lsrGYJ9lRlMWJxhyQguAXBFe9xc6BI-YFvRKCwk0AjTfzSS0mQxw-MqLtMznA6ZDTd4x/s320/money-business-material-close-up-cash-gold-1343415-pxhere.com.jpg" width="320" /></a></div><p></p><h1><p class="MsoNormal">Introduction</p></h1><h1><o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The words of
a parable were read just a few moments ago. But what did you hear?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Did you hear
a morality tale about the wise use of gifts and abilities that God gives to
each person? Did you hear an admonition to not bury what you are given? Did you
hear a children’s story?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The parable
of the talents, as this selection is frequently called, is quite familiar to
many of us. We know (or think we know) what it says, and we certainly have
heard its interpretation repeated to us. But, as you might have already
suspected, I will offer a couple of other possible interpretations of this
parable. <o:p></o:p></span></p>
<h1>Traditional Interpretation <o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">First,
however, we should hear a summary of what probably is the most common and
traditional interpretation of the parable. It is not a bad interpretation nor
is it wrong. But it may in fact be a more recent innovation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The basic
idea is that a man, allegorically identified as Jesus (or God) is going away
for a long time. This idea fits in with the surrounding parables. However, it
should be noted that these parables were arranged by the gospel writers with
their own thematic purposes, so each parable quite possibly stood alone, apart
from the others, when originally told. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The man calls
his slaves (allegorically understood to be Jesus’ disciples) and gives
“talents” to each one, each according to his <i>ability </i>(and here is why
the talents are allegorically identified as abilities). They each get different
amounts, and the two with the most go and double what they have. The third
buries the single “talent” he is given. The master eventually returns, praises
the first two for their faithfulness and diligence and invites them to do even
more for him. The third however, it not only reprimanded but appears to be
thrown out and suffers (allegorically understood as being thrown into hell and
eternal punishment for his unfaithfulness).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Thus, the
parable is interpreted as being about the proper behavior and activities of
Christians while we wait for Jesus to return. <o:p></o:p></span></p>
<h1>An Aside on “Talent”<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">With that
summary, let us next look at the word that is central to the parable: <i>talent</i>.
This word comes from the ancient Greek, <i>talanton</i>. From Greek it was
adopted into Latin use and eventually makes its way into English.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
It is not quite an exact transliteration, but it is similar enough that it
could be understood to be one. In Greek it meant balance, weight, or a sum of
money. These meanings carried over into Old English. By Middle English,
however, the word began to convey such ideas as will, desire, and inclination
of mind. It is around the mid-15<sup>th</sup> century that the word begins to
be seen referring to a person’s abilities and by the 17<sup>th</sup> century
this seems to be the most commonly understood meaning. Ironically, this idea
that <i>talent</i> refers to abilities seems to come from the parable of the
talents! So, it seems that modern readers of the parable are inserting a meaning
of the word fabricated from the parable back into the parable.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">We don’t
know precisely how much an ancient talent was worth, but it was seen as an
immense sum of money. Some commentaries suggest a single talent was equal to
about 20-years pay for an ordinary person. The slave that received five talents
received something like five to ten million dollars in today’s U.S. currency.
And over the course of his master’s absence, he doubled that amount. <o:p></o:p></span></p>
<h1>Another Interpretation<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">We will
return to that vast sum of money in a little bit, but next I want to look at
the third slave’s response to his master’s return. Here is what he said,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">Then the one who had received the one talent also came
forward, saying, ‘Master, I knew that you were a harsh man, reaping where you
did not sow and gathering where you did not scatter, so I was afraid, and I
went and hid your talent in the ground. Here you have what is yours.’<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Is the third
slave stating what is true about the master, or is it just his perception of
the master? Another possible interpretation of the parable is based on each
slave’s perception of his master.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
In this interpretation, still an allegorical one, an individuals’ perception of
God shapes their attitude and behavior toward God. The first two slaves saw the
master as generous and kind, and so when entrusted with a huge sum of money,
they were not afraid to take huge risks to double the amount given. On the
other hand, the third slave saw the master as harsh, and was afraid of him. So,
out of fear, the third slave made certain that the principal would not be lost.
After all, taking a risk and using the money in ventures involves risk to the
principal. The parable becomes a moral tale about being courageous and not
succumbing to fear. <o:p></o:p></span></p>
<h1>A Third Interpretation<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What if,
instead, the third slave’s statement about the master reflected reality? The
parallel section in Luke’s gospel offers intriguing support for the idea that
the master was indeed harsh and cruel. Two sentences are of particular
interest. The first is found near the beginning, the second at the end. After
the master (or <i>nobleman</i> in Luke) goes away, and in Luke, the nobleman
goes away to receive authority to rule over the country. The text reads,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">But the citizens of his country hated him and sent a
delegation after him, saying, ‘We do not want this man to rule over us.’<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Nothing else
is mentioned in the Lucan parable about these citizens that tried to prevent the
nobleman from receiving authority until the end. At the very end these citizens
suddenly return to the parable as it concludes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">But as for these enemies of mine who did not want me to rule
over them—bring them here and slaughter them in my presence.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Traditionally
(in allegorical fashion), this has been explained as enemies of Jesus who hate
him and try to prevent his return. <o:p></o:p></span></p>
<h2>Where the Master is Evil<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But what if,
in the parable as it was initially told, the master and the nobleman were in
fact seen as evil? How might that change how we interpret and hear it? Wait! I
can hear the protests. This would go against centuries of interpretations,
where the master is Jesus/God and the slaves are Jesus’ followers. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Dr. Levine,
in her book, <i>Short Stories by Jesus</i>, explains how a strong tendency has existed
to domesticate the parables and make them more palatable, easy, and comfortable
to hear. She shows that even the gospel writers did this. They tried to control
the meaning of the parables from the very beginning of Christian history. She
writes that if we walk away from a reading of the parable feeling comfortable,
or at least not too challenged, we have probably misread and misinterpreted it.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">Religion has been defined as designed to comfort the
afflicted and to afflict the comfortable. We do well to think of the parables
of Jesus as doing the afflicting. Therefore, if we hear a parable and think, “I
really like that” or, worse, fail to take any challenge, we are not listening
well enough.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h2>Looking for the Surprise in a Parable<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Levine
writes that one of the keys to interpreting a parable is to see what is
surprising and unexpected in the story. This is where we return to the vast sum
of money that is found in today’s parable text.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus tells
this parable to an audience, most who would be living day-to-day with what they
have. Few would have any coins stored up, let alone be landowners. Many would
know of losing land and wealth to the wealthy who could get away with
unscrupulousness and unchecked greed. The audience does not have any positive
associations toward the wealthy and their wealth. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When the
audience hears about the master and the ludicrous amount of his wealth that he divides
to his slaves, I hear the audience booing and hissing. And when it is told that
the two slaves doubled the money handed to them, the audience may be yelling
and asking, “On whose backs?!” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When the
third slave refuses to use the funds given to him and states what he knows
about the master, I hear cheering and clapping. But then when he is thrown out,
the audience likely becomes quiet, as their lot is that of the third slave. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Lest you
somehow think I’m making this up and is just one person’s interpretation, this
line of interpreting is found in commentaries and in multiple sermons. <o:p></o:p></span></p>
<h2>Parable vs. Allegory<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Dr. Levine
also writes that a parable should not need allegorical keys for proper
interpretation; rather, that all that is needed for interpretation is found in
the parable itself, it hearers, and what they know and experience.
Unfortunately for us, that means we have to do some context digging to uncover
those things that were understood without being stated explicitly. I’ve tried
to do some of that today. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This third
interpretation given today requires no allegorical keys. The details in the parable
are exaggerated, but it is the lived experience of its audience. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If the third
slave is the supposed “hero” of the parable, what does that mean? Perhaps one
thing the parable is stating is what is obvious through history: the rich get
richer, the poor are always exploited, and that the system is always rigged to
favor those in power staying in power. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Perhaps
another interpretive point is found around the actions of the third slave. He
was in the system, but when given the opportunity to gain wealth, he refused to
participate and instead of remaining quiet, he told the truth about the system
and its participants. A conclusion around this point might be that a whistleblower
is rarely rewarded and often suffers negative consequences of social
connections, relationships, livelihood, and possessions. <o:p></o:p></span></p>
<h1>Conclusion (of Sorts)<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">That is the
parable. There is no “lesson to be learned” or “lesson to be applied.” Rather,
it is a reflection on the realities of the world. Its purpose is for its
hearers to think about how each might respond. If for some ridiculous fortune
you are in the position of the master, what would you do? If you are one of the
slaves being pressured to participate in the system, what is your response? If
you reject the system and are thrown out, what is your response? If you see
people who stand up against the systems and powers of this world and suffer
consequences as a result, what is your response? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If we must
hear an interpretation that feels like the parable has a satisfying conclusion,
then by bringing in allegory again, the third slave can be likened to Jesus,
who stood up to the systems of his day and who suffered and was crucified
outside the city (c.f., “the outer darkness”). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But perhaps
we should keep the allegory away. I leave you with one more sentence from Dr.
Levine. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">We might be better off thinking less about what they “mean”
and more about what they can “do”: remind, provoke, refine, confront, disturb…<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the name
of God who is Story,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the name
of God who is Storyteller,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And in the
name of God who provokes, confronts, and disturbs… <o:p></o:p></span></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="565076897" sdtdocpart="t">
<h1>Bibliography<o:p></o:p><span color="windowtext" style="font-size: 11pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="111145805">
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Feasting on the Gospels: A Feasting on the Word
Commentary. (2013). <i>Feasting on the Gospels: Matthew, Volume 2.</i>
Louisville, KY: Westminster John Knox Press.</span><span style="font-size: 12pt; line-height: 107%; mso-font-kerning: 0pt; mso-ligatures: none; mso-no-proof: yes;"><o:p></o:p></span><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Feasting on the Word: preaching the revised common
lectionary. (2011). <i>Feasting on the Word: Year A, Volume 4.</i>
Louisville, KY: Westminster John Knox Press.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Hoare, G. M. (2008, November 16). Parable of the
Talents - sermon document - All Saints’ Episcopal Church. Atlanta, GA, USA.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">James, T. G. (2022, October 9). <i>Throw Him Into
the Outer Darkness .</i> Retrieved from Washington Street United Methodist
Church:
https://wsumc.com/wp-content/uploads/2022/10/Throw-Him-Into-the-Outer-Darkness.pdf<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Levine, A.-J. (2014). <i>Short Stories by Jesus: The
Enigmatic Parables of a Controversial Rabbi.</i> HarperCollins Publishers.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Oxford English Dictionary. (1910, revised 2023). <i>Oxford
English Dictionary - talent</i>. Retrieved from Oxford English Dictionary:
https://www.oed.com/dictionary/talent_n?tl=true<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Reid, L. (2020, November 14). <i>Unraveling a
Parable</i>. Retrieved from St. Aidan's in the Beach: https://www.staidansinthebeach.com/blog/unraveling-a-parable<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Thomas, D. (2020, November 8). <i>The Good Kind of
Worthless</i>. Retrieved from Journey with Jesus:
https://www.journeywithjesus.net/essays/2814-the-good-kind-of-worthless<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-no-proof:yes'><span
style='mso-element:field-end'></span></span></b><![endif]--><o:p> </o:p></p>
</w:sdt></w:sdt>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-1881937192"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Oxf23 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Oxford English Dictionary, 1910, revised 2023)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Matthew 25:24-25 (NRSVue)<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="50199115"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Fea11 \p "Kindle location
approximately 10331" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Feasting on the Word: preaching the revised common
lectionary, 2011, p. Kindle location approximately 10331)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-1083382396"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Luc20 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Reid, 2020)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Luke 19:14<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
Luke 19:27<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-874393670"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION Amy \l 1033 <span style='mso-element:
field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine,
2014)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="304440523"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Amy \p 3 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine, 2014, p. 3)</span><!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231119.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-1638565967"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Amy \p 4 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine, 2014, p. 4)</span><!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
</div></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-57394224228763126722023-11-12T13:05:00.003-09:002023-11-12T13:05:28.766-09:00Sermon: Reaffirming Hope<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWExmgyKvmQY9G5-yEVIDLEbGh4vqzVg_sSdMxsqJwt_nWmDWKW3LxVh5LJTHprvR3LMmYqSHYpTlHNmbsqmQdISl6cUO3k021WApm60sjvmeDVm9SbFEOIg69_GSL2PtecU22JtaYqwEwp33St2DKFU6w8wTGMA0HfpCNscTi0aFsgqI5dvjl/s1024/_d602ec91-4798-4aeb-a284-89e377c188e4.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1024" data-original-width="1024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWExmgyKvmQY9G5-yEVIDLEbGh4vqzVg_sSdMxsqJwt_nWmDWKW3LxVh5LJTHprvR3LMmYqSHYpTlHNmbsqmQdISl6cUO3k021WApm60sjvmeDVm9SbFEOIg69_GSL2PtecU22JtaYqwEwp33St2DKFU6w8wTGMA0HfpCNscTi0aFsgqI5dvjl/s320/_d602ec91-4798-4aeb-a284-89e377c188e4.jpg" width="320" /></a></div>Lectionary: Proper 27(A)<p></p><p>Texts: <a href="https://www.biblegateway.com/passage/?search=1+Thessalonians+4%3A13-18&version=NRSVUE" target="_blank">1 Thessalonians 4:13-18</a></p><div><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Ordinary
Time. That is the portion of the liturgical calendar that we have been in since
June. The anticipation and celebration of Advent and Christmas is long past.
The period of Lent, the horrors and Holy Week, and the joy of Easter are now
distant memories. The power of the Spirit given at Pentecost might seem to be
just barely holding us together, getting us from one week to the next. The
humdrum of everyday routines and the regular cycle of the passing of seasons
keep us engaged and busy. Yet it seems like it often becomes almost unthinking
rote actions that we perform. Even the liturgical calendar, with its reminders
of Christian history and life, might be just another routine that we move
through year after year.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Have you realized
that the first Sunday of Advent returns in just three weeks? When we think
about Advent, it is almost always in association with Christmas. But Advent is
a season that looks not only to the first Christmas, but also to the future return
of Christ. These last few Sundays of the church year contain readings that bring
us full circle from the first Advent to the anticipated second. <o:p></o:p></span></p>
<h1>Second Advent and the Rapture<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Second
Advent, or the Second Coming, of Jesus Christ, even if the general belief is
nearly universally accepted by Christians, there is broad range of emphasis
that is placed on it and how often you might hear it preached. There is also a
huge diversity of specific beliefs, ideas, and details about it. The Second
Advent has been the source of date setting for Jesus’ return, doomsday cults,
dispensational theology and the <i>Left Behind </i>series<i>, </i>all manner of
prophetic interpretations, and strong influences on national and international
politics. It is not a benign doctrine. What someone or a group of people believes
about the return of Jesus does have effects that go beyond their immediate
circle, and they can be wide-ranging.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The text for
today that is found in 1 Thessalonians, specifically 4:17, is where the
doctrine of the rapture finds its origins. The general doctrine of the rapture
should not be controversial. The hymns I chose for today all refer to it in
some way.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
But when “rapture” is mentioned among Christians today, what comes first and
foremost to mind is a specific rapture doctrine that finds its speculation and
novelization in the <i>Left Behind </i>series. (For clarity’s sake it should be
noted that the Presbyterian Church (USA) rejects dispensational theology and its
applications, including the kind of rapture scenarios found in <i>Left Behind</i>.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There are
many other variations on views of the rapture. Historically, most of the views
are quite recent, with many of the variations appearing in the 19<sup>th</sup>
century or just before. These years, with modernist philosophy coming of age,
with industrialization and technological advancements, but also with
increasingly deadly conflicts, brought about increasing interest in the
theological study of the end times. With pessimism that Christianity could
actually change the entire world, and with the world seeming to go from bad to
worse, many prophetic and apocalyptic texts seemed to have direct and literal
applicability to the times that were being seen and experienced. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I should add
here that my own personal history includes many years in a church denomination
that arose from such an apocalyptic reading and creative interpretations of
prophetic texts. We did not believe in dispensationalist theology, but we had
our own unique spins on the concepts of the millennium, tribulation, resurrection
of the dead, and judgment. We had almost a checklist of when, what, and how
things were to happen leading up to the return of Christ. Granted we didn’t
know the exact time, but there was a sequence of events that preceded the
Second Coming. Although this was quite different from what is found in <i>Left
Behind</i><span style="mso-bidi-font-style: italic;">, looking from the outside
now, the principle doesn’t seem that different. Although the Second Coming was
something for us to look forward to, there was also a very real sense of fear
that I would miss out for missing the signs and not being ready when the events
unfolded.<o:p></o:p></span></span></p>
<h1>Context of Thessalonians<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Although in these
modern times, Christians have looked to the text in 1 Thessalonians as
primarily eschatological (i.e., end times) and supporting the doctrine of the
rapture, is that what Paul meant and what the recipients at Thessalonica drew
out? The answer is neither yes nor no.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The opening
sentence of this subsection (pericope) is often glossed over, but it is quite
puzzling when we think about it. It reads, <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">But we do not want you to be uninformed, brothers and
sisters, about those who have died, so that you may not grieve as others do who
have no hope.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Why are the Christians
in Thessalonica grieving their dead as if there was no hope for them? Had they
not heard about the resurrection of the dead? The next sentence reads,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">For since we believe that Jesus died and rose again, even so,
through Jesus, God will bring with him those who have died.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Paul
includes the Thessalonians as those who believe in the resurrection of the dead
in Jesus. So, what is the problem?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The common
response is that they (including Paul at the time of writing this letter) believed
Jesus would return while they were still alive, and thus the death of some of
them in the interim raised questions. But the resurrection of the dead at
Jesus’ return should solve any issues, shouldn’t it?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The problem
seems to stem from a misinterpretation of what Paul had taught them. Paul
taught that the age to come had already begun. At least in part. But it appears
that the Thessalonians thought the age to come had come in its fullness. One commentary
explains this confusion in this way.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">In our reconstruction of the millennial radicalism of this
congregation, it appears that death was thought to have been abolished with the
dawning of the new age, which explains why they would grieve “as others do who
have no hope.” An important effort to resolve this puzzle was made by Joseph
Plevnik, who suggested that an apocalyptic doctrine of assumption into paradise
as a way of escaping death had been taught by Paul, which the Thessalonians
erroneously took to mean that those already dead would not be caught up, or
raptured (Plevnik 1984: 274–83). They are lamenting “as though there is no
afterlife or resurrection” (Richard 1995: 225) because, as I would explain it,
having already been resurrected by their membership in the new age, there would
be no further resurrection for those who have died. In effect, the congregation
thinks it has already been raptured by means of its charismatic ecstasy,
placing them beyond death. This would explain both the shock at the death of
loved ones and the fear that they had “believed in vain.” However one explains
this unprecedented confusion on the part of the Thessalonians, it is clear that
they “feared their dead would lose out on the chance to be assumed to heaven at
the time of the parousia”.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Summarized,
the Thessalonians believed that because the new age had already come, they had
already been resurrected, and that there would be no additional resurrections. Their
fear and dismay may have further been influenced by Greek and Roman ideas about
what happens to those who die. One idea that existed was that those who died
did not cease to exist, but that they continued in a diminished form.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
Without a resurrection, they would forever be stuck in a state where they were
not able to enjoy communion with God and the rest of the saved. The loss of
ability to have relationships was perhaps more fearful to them than death in
the present life. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The ideas concerning
heaven as a place for the righteous, the resurrected being caught into heaven, and
the trumpet call were already part of the cultural milieu of the time, in
Jewish and Greco-Roman thought. Paul was not inventing something completely
new. He was reinterpreting what was already accepted among the people of his
time. In other words, he was utilizing the language, images, and metaphors of
the time to communicate theology. Greg Carey writes as follows regarding
eschatological texts in the Bible:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">Eschatological texts feature a profoundly <i>poetic</i>
dimension, even when they are not written as poetry… A great deal of
eschatological material works through images and lyrics, often appropriating
images from antecedent texts or refracting images over against—more precisely,
in interaction with—one another…<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">Paul is not making doctrinal claims; although he is not
writing poetry in the conventional sense, he’s speaking the peculiar kind of
poetry characteristic of eschatological literature.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In other
words, Paul is not giving his readers a detailed and specific checklist of how
Jesus will return. He is using imagery, metaphor, and language common at the
time to correct an erroneous interpretation of one of his teachings that had
caused the Thessalonians to fall into despair. <o:p></o:p></span></p>
<h1>It’s All About Hope<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The study of
end times, eschatology, often leads to fear. “Will I make it?” is often the
question at the end of hearing about the rapture, regardless of the specifics
of it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">For Paul,
the return of Jesus Christ is all about hope. It is about reuniting and
restoration. When we speak about the return of Christ, when we talk about the
end times, let hope be the theme and the purpose of our speech. If anyone walks
away with fear about the end times, it is a signal that perhaps we have
miscommunicated and a chance to reflect and improve our communication for the
next time.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the name
of God who inspires hope,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the name
of God who will complete our hopes,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And in the
name of God who sustains our hopes…<o:p></o:p></span></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="-166868498" sdtdocpart="t">
<h1>Bibliography<o:p></o:p><span style="color: windowtext; font-size: 11.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="111145805">
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Allen, R. J., & Cornwall, R. D. (2023). <i>Second
Thoughts about the Second Coming: Understanding the End Times, Our Future,
and Christian Hope.</i> Louisville, KY: Westminster John Knox Press.</span><span style="font-size: 12.0pt; line-height: 107%; mso-font-kerning: 0pt; mso-ligatures: none; mso-no-proof: yes;"><o:p></o:p></span><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Black, J. (2014, March 22). <i>Ascension to the
heavens in ancient mythology</i>. Retrieved from Ancient Origins:
Reconstructing the Story of Humanity's Past:
https://www.ancient-origins.net/myths-legends/ascension-heavens-ancient-mythology-001471<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Carey, G. (2023). <i>Death, the End of History, and
Beyond: Eschatology in the Bible.</i> Louisville, KY: Westminster John Knox
Press.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Dunn, J. D., & Rogerson, J. W. (2003). <i>Eerdmans
Commentary on the Bible.</i> Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Johnston, S. I. (2017, March 31). <i>Many (Un)Happy
Returns: Ancient Greek Concepts of a Return from Death and their Later
Counterparts</i>. Retrieved from Coming Back to Life (McGill University
Library): https://comingbacktolife.library.mcgill.ca/article/view/8/51<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">PC(USA) 118th General Assembly (1978). (2010, March
17). <i>Eschatology: The Doctrine of Last Things.</i> Retrieved from PC(USA)
Presbyterian Mission:
https://www.presbyterianmission.org/resource/eschatology-doctrine-last-things/<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Poythress, V. (2009, March 13). <i>Understanding
Dispensationalism</i>. Retrieved from Westminster Theological Seminary:
https://faculty.wts.edu/lectures/understanding-dispensationalism/<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Tabor, J. (2023, November 4). <i>If I Ascend to
Heaven … Paul’s Journey to Paradise</i>. Retrieved from Biblical Archaeology
Society:
https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/if-i-ascend-to-heavenpauls-journey-to-paradise/<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-no-proof:yes'><span
style='mso-element:field-end'></span></span></b><![endif]--><o:p> </o:p></p>
</w:sdt></w:sdt>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
PH 6 Jesus Comes with Clouds Descending; PH 449 My Lord! What a Morning; STF
2282 I'll Fly Away (Presbyterian Hymnal; Sing the Faith)<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-1581138809"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>CITATION PCU10 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(PC(USA) 118th General Assembly (1978), 2010)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt>.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
1 Thessalonians 4:13 (NRSVue).<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
1 Thessalonians 4:14.<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-860051353"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Eer \p "1 Thessalonians
4:13-18" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Dunn & Rogerson, 2003, pp. 1 Thessalonians
4:13-18)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="617112399"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Gre23 \p "Kindle location
approximately 1607" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Carey, 2023, p. Kindle location approximately 1607)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="1085421937"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Gre23 \p "Kindle location
approximately 928" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Carey, 2023, p. Kindle location approximately 928)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20FPC20231112.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="260878696"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Gre23 \p "Kindle location
approximately 948" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Carey, 2023, p. Kindle location approximately 948)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
</div><br /></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-34030775492729793482023-10-30T17:45:00.006-08:002023-10-30T17:46:46.274-08:00Sermon: Who Is Jesus?<p></p><div style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJb1X-2uhVuitZ19a6kXc66FPHW0PlvpSrpUOseHxmcZJdM9cbREXUN4RQ9tRSaziiQClPC5jNYaiCE5PL3usFNo9t4V6YO9jyZGePIayO7iuGNUjD08XNfCzW2_6OOyaN1d-I-8QZ2ehU_23WxNu5H1m4X8W7OawvITObJHSlpOe_1Rp5MR9N/s800/14939752804_647c98c1e3_c.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="450" data-original-width="800" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJb1X-2uhVuitZ19a6kXc66FPHW0PlvpSrpUOseHxmcZJdM9cbREXUN4RQ9tRSaziiQClPC5jNYaiCE5PL3usFNo9t4V6YO9jyZGePIayO7iuGNUjD08XNfCzW2_6OOyaN1d-I-8QZ2ehU_23WxNu5H1m4X8W7OawvITObJHSlpOe_1Rp5MR9N/w400-h225/14939752804_647c98c1e3_c.jpg" width="400" /></a></div><br />Lectionary: Proper 25(A)</div><div style="text-align: left;">Texts: <a href="https://www.biblegateway.com/passage/?search=Leviticus+19%3A1-2%2C+15-18%3B+Matthew+22%3A34-46&version=NRSVUE" target="_blank">Leviticus 19:1-2, 15-18; Matthew 22:34-46</a></div><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Who is Jesus
and what is his manifesto? These are the two central questions that swirl
around Jerusalem during the week starting with Jesus’ entry into Jerusalem and
his crucifixion. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Our reading
today comes from a part of that final week. Mark’s account has a more precise
timeline than Matthew. Days blend in Matthew’s account. Also, the sequence of
events differs between the accounts. Over the next little while, I will point
out some of these differences. Matthew borrowed from Mark but put his own spin
to the traditions around the story of Jesus. Matthew arranged things to better
suit his purposes. I think that too often, we have been told and taught that
these are historical records, but they are not. They contain history, but they
are primarily devotional memories of Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">So… <o:p></o:p></span></p>
<h1>Setting Up the Context<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus had
entered Jerusalem on Sunday where the crowds that were accompanying Jesus had
declared him to be “Son of David.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
On the other hand, the rest of the people in Jerusalem thought him to be a
prophet from Nazareth.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In Matthew Jesus
goes to the Temple on the same day and drives out the merchants from the grounds.
In Mark, this occurs on the following day.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
In Matthew’s account the children who then approached Jesus declared him to be
“the Son of David.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
He leaves Jerusalem and stays overnight in Bethany.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">On Tuesday,
Jesus returns to Jerusalem and along the way he curses a fig tree. In Matthew’s
account, the tree immediately withers.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
In Mark’s account, the cursing of the tree occurs before the temple cleansing,
and the withering occurs the following day.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The primary
conflict that Jesus encounters with the religious authorities occurs on this
same day. It begins with them asking Jesus about where he receives his
authority.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Even though it does not directly question his identity, it is indeed a question
about his origins and identity. Jesus turns the question back on his questioners
and asks under whose authority John the Baptizer preached. They refuse to
answer, seeing that both the affirmative and negative responses would place
them in a bind. As a result, Jesus too, refuses to answer the question that was
posed to him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This is
followed by Jesus speaking in parables, which is followed by a question about
paying taxes posed by some of the Pharisees in cahoots with some Herodians, and
then a question about the resurrection posed by the Sadducees.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
No one can trip up Jesus into giving a compromising answer. <o:p></o:p></span></p>
<h1>Question Asked and Question Posed<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It is in
this setting that the question about the Greatest Commandment is posed to
Jesus. In Matthew, it is posed as a hostile challenge to Jesus.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
In Mark, the questioner does not appear to have hidden motives, and appears possibly
to even be friendly.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In Matthew’s
account, Jesus’ response to the question of the Greatest Commandment is then
followed by his asking a question about “David’s Son” to the questioners; and
these might be seen as the climax of the series of conflict episodes. The
series of stories ends with, “No one was able to give him an answer, nor from
that day did anyone dare to ask him any more questions.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h2>The Question of Jesus’ Identity<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The question
of Jesus’ identity begins Matthew’s gospel. The gospel immediately identifies
Jesus as the Messiah and the son of David. It provides a genealogy in which
David is central (the fourteen generation divisions of the genealogy is a
reference to David).<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a>
The irony is that Jesus is a son of David only through adoption.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a>
This question of Jesus’ identity and mission has come to a head during this
final, Passion week. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">At first
glance, the two stories seem rather unrelated. The first one, about the
Greatest Commandment, is likely one of the most known and appears to be about
as straightforward as a story can be. The second one seems odd and the logic behind
Jesus’ question seems opaque. <o:p></o:p></span></p>
<h2>Word Linkage in Hebrew Literature<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">One of the
ways in which two seemingly different subjects are linked together by ancient
authors is the use of a common word or phrase between the two sections. The two
sections in today’s text have the word and title “Lord” common to both. A key
to interpretation and understanding why the two sections can be related is to
read the text through the lens of the word “Lord.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h1>The Greatest Commandment(s)<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus is
asked which is the greatest commandment. His answer comes from the Shema
prayer, one of the centerpieces of Jewish religion. “You shall love the Lord
your God with all your heart and with all your soul and with all your mind.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></a>
But then, Jesus continues by adding a second commandment. “And a second is like
it: ‘You shall love your neighbor as yourself.’”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></a>
And Jesus follows it with a commentary of his own, “On these two commandments
hang all the Law and the Prophets.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">First, Jesus
affirms that religious traditions that help draw a person closer to God through
worship and rituals is valuable and necessary. These are ways through which a
created being can gain understanding of the awe and holiness of the Creator and
their relationship to God. It is to be expressed through love of the entirety
of being toward God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Love, in
English, has the connotation of affection and feelings. But love, when found in
the Bible, is much more than that. It can include affections and feelings, but
it is also loyalty and total devotion. And it must include activities that
express total devotion. Love for God cannot be merely intellectual, and cannot
be merely meditation and prayer, or individual devotion and worship. Love for
God includes outward manifestations of devotion to God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And religion
might be easier if it stopped there. It would be easier if holiness was a set
of rules that defined how to keep from becoming defiled. And it is easy for
religions to devolve into a set of such rules and outward expressions of devotion.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But Jesus
does not leave things that simple. He quotes a sentence from part of the
holiness code found in Leviticus. To be holy as God is holy is to relate to
others as God relates to God’s creation. Love for neighbor stands at the same
level as love for God. The two are not identical, but one cannot be expressed
apart from the other. When a person calls God “Lord” that means that person has
agreed to follow God’s commands, and that includes not just devotion and
loyalty for God, but devotion and loyalty to one’s fellow human neighbors. <o:p></o:p></span></p>
<h1>Whose Son Is Jesus?<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">After
answering the question posed to him, Jesus asks a question of his own. “What do
you think of the Messiah? Whose son is he?”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></a>
This question brings things back full circle to Jesus’ entry into Jerusalem,
and for Matthew’s gospel account, the very reason it was written.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
Pharisees respond, “The son of David.” This answer is correct, but incomplete.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus
follows up with a riddle. “How is it then that David by the Spirit calls him
Lord, saying, ‘The Lord said to my Lord, “Sit at my right hand, until I put
your enemies under your feet”’? If David thus calls him Lord, how can he be his
son?”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It needs to
be noted that the longed-for Messiah had no inherent connotation of divinity in
Jewish understanding. Messiah simply means Anointed One, and in theory, it
could be applied to any individual. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The Messiah
from the line of David was most likely expected to be in the pattern of David,
a warrior and a king; one who would defeat foreign occupiers and fulfill the
nationalistic desires of the people. <o:p></o:p></span></p>
<h2>Adding New Interpretation to Scripture<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What Jesus
does is redefine the identity of the Messiah. He uses the quote from Psalm 110
to show that the conquering descendant of David would be someone that David
would and could call as “Lord.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a>
To call someone “Lord” necessarily means that person or being is greater than
the other. No sovereign would call one of their descendants “Lord.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></a>
So, is the Messiah David’s son or not? If the Messiah is someone greater than
David, who could it possibly be? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
religious leaders have no response and dare not ask any more questions of
Jesus. From this side of Christ and as Christians, we assume that they should
have known the answer and just didn’t want to admit that Jesus was son of
David, the Messiah, and Lord. But perhaps that is not being entirely fair. There
is no surviving record that Psalm 110 was viewed as a Messianic psalm.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></a>
The use of Psalm 110 as pointing to the Messiah, and Jesus in particular, is a
New Testament innovation.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Perhaps this
was Jesus’ cryptic way of self-identifying as Messiah and Lord. That through it
he wanted to break his audience out of traditional understandings and
expectations of the Messiah. Or, to look at it another way, if you claim God as
your Lord, if David called one of his descendants Lord, if the Messiah is the
son of David, and if Jesus is being proclaimed as the son of David, and if
Jesus is performing signs that signify authority that appears to be straight
from God, perhaps one should consider the possibility that Jesus is the
Messiah, and if the Messiah, then also Lord. <o:p></o:p></span></p>
<h1>Conclusion<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If one
concludes that Jesus is Lord, then up to this point he has lived and
exemplified what it means to love God and to love neighbor. And over the next
few days, Jesus will further live out what it means to be fully devoted and
loyal to humanity and loyal to God’s desires to be with humankind, to the very
acceptance of death on a cross. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If God’s
love and holiness means being devoted to the good of even one’s enemies, ones
that would torture and kill you, what does that mean for those who claim that
Jesus is Lord? If God’s love and holiness means being devoted to the good of
even one’s enemies, to ones that would torture and kill you, what does that
mean for those who claim that Jesus is Lord? Are we willing to take up our
crosses and follow him? In this day where hostilities are real, to encourage
and promote division is encouraged, where violence is all too frequent, and where
historical enmities flare into wanton murder, how shall we live? Who is our
Lord? <o:p></o:p></span></p>
<p class="MsoNormal"><br /></p><div style="border-bottom: solid windowtext 1.0pt; border: none; mso-border-bottom-alt: solid windowtext .75pt; mso-element: para-border-div; padding: 0in 0in 1pt;">
</div>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="-1041205526" sdtdocpart="t">
<h1>Works Cited<o:p></o:p><w:sdtpr></w:sdtpr></h1>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Feasting on the Gospels: A Feasting on the Word
Commentary. (2013). <i>Feasting on the Gospels: Matthew, Volume 2.</i>
Louisville, KY: Westminster John Knox Press.</span><span style="font-size: 12pt; line-height: 107%; mso-font-kerning: 0pt; mso-ligatures: none; mso-no-proof: yes;"><o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">Feasting on the Word: preaching the revised common
lectionary. (2011). <i>Feasting on the Word: Year A, Volume 4.</i> Louisville,
KY: Westminster John Knox Press.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">James, J. T. (2023). <i>Psalms for Normal People.</i>
Harleysville, PA: The Bible for Normal People.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="mso-no-proof: yes;">McGrath, J. F. (2023). <i>The A to Z of the New
Testament: Things Experts Know That Everyone Else Should Too.</i> Grand
Rapids, MI: William B. Eerdmans Publishing Company.<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-element:field-end'></span></b><![endif]--><br /></p></w:sdt><div style="mso-element: footnote-list;">
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Matthew 21:9.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Matthew 21:10-11.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Mark 11:12, 15.<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Matthew 21:15. <o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Matthew 21:17.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
Matthew 21:18-20.<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
Mark 11:12-14, 20-21.<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Matthew 21:23.<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Matthew 21:28-33. <o:p></o:p></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
Matthew 22:34-40.<o:p></o:p></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
Mark 12:28-34.<o:p></o:p></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a>
Matthew 22:46.<o:p></o:p></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a>
Gematria was used to denote significance of names. <w:sdt citation="t" id="1832796318"><!--[if supportFields]><span style='mso-element:field-begin'></span>CITATION
Jam231 \p 25-26 \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(McGrath, 2023, pp. 25-26)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a>
No, Luke’s genealogy doesn’t provide a tracing back to David through Mary. <w:sdt citation="t" id="862945243"><!--[if supportFields]><span style='mso-element:
field-begin'></span>CITATION Jam231 \p 28 \l 1033 <span style='mso-element:
field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(McGrath,
2023, p. 28)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a>
“Having identified ‘Love the Lord’ as the greatest of all commandments, Jesus
next probes the term ‘Lord’ with his Pharisaic interlocutors.” <w:sdt citation="t" id="1723636774"><!--[if supportFields]><span style='mso-element:
field-begin'></span>CITATION Fea11 \p "Kindle, approximate location
7278" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Feasting on the Word: preaching the revised common
lectionary, 2011, pp. Kindle, approximate location 7278)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></a>
Matthew 27:37, from Deuteronomy 6:5. <o:p></o:p></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></a>
Matthew 22:39, from Leviticus 19:18. <o:p></o:p></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></a>
Matthew 22:40.<o:p></o:p></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></a>
Matthew 22:42.<o:p></o:p></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></span></a>
Matthew 22:43-45.<o:p></o:p></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a>
There is plenty of evidence that David didn’t write Psalm 110 (and likely
little to none of the Psalms). But Jesus makes the assumption that David did.
That doesn’t <i>prove</i> David wrote the Psalm, contrary to some traditional
interpretations and logic.<w:sdt citation="t" id="-1778719531"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Jam23 \p 41-43 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;"><span style="mso-spacerun: yes;"> </span>(James, 2023, pp. 41-43)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt> <o:p></o:p></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="-1847627362"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Fea13 \p 577 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Feasting on the Gospels: A Feasting on the Word Commentary, 2013, p.
577)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></a>
<w:sdt citation="t" id="2106538933"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Fea11 \p "Kindle locaton
approximately 7327" \l 1033 <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Feasting on the Word: preaching the revised common
lectionary, 2011, p. Kindle locaton approximately 7327)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020231029.docx#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></a>
And this raises the question, did Jesus actually quote Psalm 110, or was it the
New Testament authors who provided these connections based on their
interpretation of Jesus?<o:p></o:p></p>
</div>
</div><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-11355728280669119542023-10-08T13:20:00.001-08:002023-10-08T13:20:50.166-08:00Sermon: *Not* Set In Stone<p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/6/6a/The_Ten_Commandments_(Bible_Card).jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="The Ten Commandments (Bible Card)" border="0" data-original-height="800" data-original-width="701" height="320" src="https://upload.wikimedia.org/wikipedia/commons/6/6a/The_Ten_Commandments_(Bible_Card).jpg" title="the Providence Lithograph Company, Public domain, via Wikimedia Commons" width="280" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Ten Commandments (Bible Card)</td></tr></tbody></table><br /> <span style="font-size: 12pt;">Lectionary:
Proper 22</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Text: <a href="https://www.biblegateway.com/passage/?search=Exodus+20%3A1-4%2C+7-9%2C+12-20%3B+Philippians+3%3A4b-14&version=NRSVUE" target="_blank">Exodus20:1-4, 7-9, 12-20; Philippians 3:4b-14</a><o:p></o:p></span></p><p class="MsoNormal"></p><h1>Introduction: Connotations of Law<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
relationship between Christians and law in the Bible is complicated. On
the one hand, many Christians are quick to state that the law was done away
with (or something like that) because of Jesus Christ and grace. But on the
other hand, many Christians, especially many American Christians, believe
wholeheartedly that many biblical laws, starting with the Ten Commandments, are
necessary to the proper functioning of society. Traditionally, Christians have
been quick to label Jews as legalistic in terms of redemption, deliverance, and
salvation. At the same time, many Christians may not impose too many obstacles
for someone to approach Christ, but once you do, there is a laundry list times
ten, of standards (but don’t call them laws or rules) that you are expected to live in
to and up to.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Maybe for
some of you, this sounds rather foreign. If that is the case, good for you and
thank God you never had to experience it.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But for
others, the mention of law in relation to the Bible, Christianity, and religion
might be a huge trigger for fear, judgment, and feelings of inadequacy and
failure. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Psalm 119 is
an entire acrostic poetry on how wonderful and good, liberating, and joyful God’s
law is. Is there something we are missing when we think about law in the Bible?
<o:p></o:p></span></p>
<h1>Static View of Law<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In our
present society, “law” has certain connotations, images, and even feelings
associated with its mention and use. Among some of the positive ones include
stability of society, predictable expectations of behavior, and baselines for many
types of relationships. Some negative associations might be rigidity and
inflexibility, harshness <i>and</i> leniency (depending on what one wants from
the law), loopholes, too many laws, and unequal applications. Law may also
invoke neutral associations, especially regarding its ideals, even if they are
not often or ever met. These might include such things as justice, equality, and fairness. Law
is usually thought to be stable and permanent. Once a law is handed and written
down, it is expected to be unchanging except in the rarest of circumstances. Our
entire society operates on the premise of that predictability.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When
Christians brought up in the Western tradition (that’s us) think about the
Decalogue, the Ten Commandments, and how it was given to Israel, we imagine
something like what is depicted by Charlton Heston in <i>The Ten Commandments</i>,
receiving the law on tablets of stone, written by God himself. “How much more
permanent and eternal could it be?” we ask ourselves. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I hadn’t
thought much about it before, but the story of Esther contains interesting explanations
about the law of the Medes and the Persians. One such example is found right near
the beginning. It reads,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">19</span></sup><span style="font-size: 12.0pt; line-height: 107%;"> Now, if the king wishes, let him send out a royal order and have it
written into the laws of Persia and Media, laws no one can ever change. (Esther
1:19a CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When the
text goes out of the way to explain something, that is often a clue that what
is being explained might be foreign to the audience. Here, “have it written into
the laws of Persia and Media, laws no one can ever change,” is certainly used
to make a point to the king about a desired effect of the law, but I also think (because it is repeated in Esther
8:8 and found in Daniel 6:8) that it explains something that is not a Jewish
norm regarding how they think about laws. (Both Esther and Daniel are late
post-exilic writings). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">To us, the
practice of around laws of ancient Persians seems overly harsh,
especially if the laws are impetuous and unwise, or conniving and malicious. But
even in our society, dumb, self-serving, and even malicious laws get passed and
we know how difficult they are to change. In practice then, I think that our
society is quite like the Persians. <o:p></o:p></span></p>
<h1>Dynamic View of Law<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">How then,
did the ancient Israelites and Jews view law and what were their practices?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">From a
commentary on this portion of Exodus, Thomas Dozeman writes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“Law in the Bible resists a simple definition. It embraces
many words and metaphors, including torah (tôrâ), judgment (mišpāṭ), statute (ḥôq),
commandment (miṣwâ), testimony (ʿēdût), and covenant (bĕrît). The dynamic
character of law is conveyed through metaphors of motion and speech. Law is
alive, deriving from the words (dĕbārîm) or voice (qôl) of God. The words are
codified in writing, including the Ten Words (ʿăśeret haddĕbārîm), the Book of
Torah (sēper hattôrâ) and the Book of the Covenant (sēper habbĕrît). <i><u>Once
codified the law is anything but static</u></i>. Rather, it creates a roadway
(derek) through life upon which humans are able to walk (hālak). The vocabulary
indicates the breadth of the subject matter, while the metaphors underscore the
dynamic quality of law as a resource for change through time. Jewish legal
interpretation employs the metaphor of walking, halakah, to underscore the
dynamic character of law in ongoing tradition.” <w:sdt citation="t" id="-1487085731"><!--[if supportFields]><span style='mso-element:field-begin'></span>CITATION
Doz09 \p 716 \l 1033 <span style='mso-element:field-separator'></span><![endif]-->(Dozeman,
2009, p. 716)<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt>
[Emphasis mine.]<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And Dozeman
continues,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“Ancient laws function differently than the modern Western
model of law, where the legal judgments of the court are comprehensive and
clearly expressed in written language available to participants in advance. The
ancient legal practice is not tied exclusively to written laws, but depends on
the context of the situation to resolve dispute.” <w:sdt citation="t" id="-445311067"><!--[if supportFields]><span style='mso-element:field-begin'></span>CITATION
Doz09 \p 717 \l 1033 <span style='mso-element:field-separator'></span><![endif]-->(Dozeman,
2009, p. 717)<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Pete Enns,
in <i>Exodus for Normal People</i> writes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“Debate and wisdom always have been necessary for us to
figure out how to obey God’s laws. This is why, strictly speaking, Judaism is
not so much focused on obeying the Law of Moses ‘on its own terms,’ but on the
long tradition of working out what it means to obey ambiguous and ancient laws
as circumstances change over time… The common view among Christians, that Jews
are slaves to the letter of the Law, does not remotely do justice to the
subtlety of Jewish tradition.” <w:sdt citation="t" id="985596563"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Enn21 \p 107 \l 1033 <span
style='mso-element:field-separator'></span><![endif]-->(Enns, 2021, p. 107)<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">From these
quotations, we begin to see how vastly different the modern, Western conception
of law is vs. how the ancient Israelites and Jews thought and worked with their laws. For
us, the law is the end of arguments. Sure, decisions might be appealed, as happens
in our legal system. But eventually, a final verdict, a final interpretation of
the law as it is written, is handed down, a precedent is set, and that interpretation
is understood to be mostly permanent, except in very rare cases. For Jews however,
the law is the beginning of contemplation, dialogue, argument, and a contextual
application that is assumed to not be the final word on a matter and application
can change as context changes. And this includes the Ten Commandments.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Amy-Jill
Levine writes, <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“First, the Torah is not a law code in the sense of a
comprehensive set of laws intended for use by the court, and in a number of
cases, such as the Decalogue, it is unclear how or by whom they were enforced.
Second, it contains several collections of laws that reflect different periods,
authors, and audiences.” <w:sdt citation="t" id="-1337222916"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Lev20 \p 206 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine, 2020, p. 206)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<h1>Progression of Law <o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The very
literary development of the Hebrew scriptures and its Torah portion shows evidence
of gradual development and change to the Law.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We are
probably of the impression that the Ten Commandments is the first, the
earliest, and the foundation for all the other laws of the Torah. But the
literary history indicates otherwise. Levine continues, “Biblical scholars call the
earliest collection, Exodus 20:22-23:33, the Covenant Collection.” <w:sdt citation="t" id="-7605090"><!--[if supportFields]><span style='mso-element:
field-begin'></span>CITATION Lev20 \p 206 \l 1033 <span style='mso-element:
field-separator'></span><![endif]-->(Levine, 2020, p. 206) The Decalogue is a later development.</w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Furthermore,
there are two versions of the Decalogue, and there is evidence that suggests that the version found in Deuteronomy 5 is the earlier version. In this (Deut.) version, the
reason for the Sabbath is humanitarian: the deliverance from slavery. In the
Exodus version, the reason for the Sabbath is creation, and the set-apartness
(i.e., holiness) of the seventh day, which is more a priestly concern that
develops post-exile. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In fact, Exodus
19:20 through 20:17 looks like a late insertion. There are numerous pieces of
literary evidence to support this (which we don't have time right now to explore more fully). What it means is that the original narrative
of God’s theophany at a mountain (unnamed originally, but probably Horeb) to
Israel and the giving of the Covenant does not include the Decalogue. The
Decalogue was a separate tradition that merged with the earlier theophany
tradition to form what we now have as a single Sinai narrative.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The laws
found in the Torah reflect too, many of the law codes that existed in other
societies around Israel. The progress of the laws found in Torah is summarized
by Levine. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“The abolition of social classes, this equal treatment of
people from different classes, perhaps based in the biblical notion that all
are created in God’s image (so Gen 1), is a parade example of how the Bible
improves upon the legal system it inherited.” <w:sdt citation="t" id="213163683"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Lev20 \p 208 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine, 2020, p. 208)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In other
words, other law codes at the time privileged those with power and means, but
the unique feature of the Torah is that all are equal under God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But what
about when Jesus comes on the scene, and the apostles inaugurate the Christian community?
Levine offers the following,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“When we put Jesus into his Jewish tradition, we see that
both concerns, justice and mercy, remain. Great care must be taken in using the
Bible as a precedent for judicial issues—especially when the biblical materials
are not as clear as we may think.” <w:sdt citation="t" id="1304117822"><!--[if supportFields]><span
style='mso-element:field-begin'></span>CITATION Lev20 \p 217 \l 1033 <span
style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Levine, 2020, p. 217)</span><!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And Dozeman
writes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“An interpretation of law as a dynamic resource for change
and spiritual contemplation is less common among Christian interpreters, who
selectively read NT literature that views law negatively as a system of
religious legalism resistant to change and antithetical to the mystical
experience of God… <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">[But] Law is also a resource for change in the NT. Jesus
states in the Gospel of Matthew that teachers of the law trained in the kingdom
of heaven bring forth old and new treasures (Matt 13:52). Recent scholarship
has reinforced the dynamic role of the law in NT literature.” <w:sdt citation="t" id="707764785"><!--[if supportFields]><span style='mso-element:
field-begin'></span>CITATION Doz09 \p 723 \l 1033 <span style='mso-element:
field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(Dozeman,
2009, p. 723)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Examples of
dynamic change in interpretation of the law include Peter and what clean vs.
unclean means; Paul and his interpretation of circumcision, his views around food
regulations, and his interpretation of what constitutes belonging to Israel.
The conflicts between Jesus and the teachers of the law are also examples of how
the interpretation of the law was not static but constantly undergoing change. <o:p></o:p></span></p>
<h1>God is Unchanging?<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What all
this means is that the laws are <i>not</i> written in stone. If the laws are
dynamic and interpretation is contextual, does that mean there is nothing firm
and solid? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Both the Old
and New Testaments contain texts that state that God does not change (Numbers
23:19; Malachi 3:6; James 1:17; et al.) This unchanging nature of God has
traditionally been extrapolated, at least within Christian tradition, to include laws that God has given. But we have now seen that the Jews view God-given laws
quite a bit differently than the traditional Christian view. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When we investigate
the Hebrew scriptures and history, we do find what is considered the unchanging
nature of God. It is <i>hesed</i>, often translated as “lovingkindness” or
“steadfast love” into English. But those words and phrases do not capture the
full essence of what that means. Joshua James in <i>Psalms for Normal People </i>explains,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“There’s a common refrain that occurs throughout Psalms that
will help us anchor this theological tenet about God’s past actions informing
the people’s present trust. In our English translations, the refrain is
typically rendered, ‘for Yahweh’s steadfast love endures forever.’ For many
modern readers, however, the point is missed…”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“The Hebrew term rendered ‘steadfast love’ is <i>hesed</i>,
and its intended meaning goes well beyond sentimentality. It refers to ‘acts of
commitment’ or ‘acts of faithfulness.’ God’s love, in other words, is measured
not by what God feels, but by what God <i>has done</i>. In Psalms, <i>hesed</i>
is an observable divine activity that consistently works on Israel’s behalf.” <w:sdt citation="t" id="-631168829"><!--[if supportFields]><span style='mso-element:
field-begin'></span>CITATION Jam23 \p 109 \l 1033 <span style='mso-element:
field-separator'></span><![endif]--><span style="mso-no-proof: yes;">(James,
2023, p. 109)</span><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--></w:sdt><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When we read
the beginning of the Decalogue, God starts with what God has done in the past
for God’s chosen people. That is the basis and foundation for why the law is
given. It is the one thing that does not change about God. God’s commitment to
God’s people begins even before the people are aware that there is this God. And
the history of the Israelites demonstrates God’s commitment even when the
people are unfaithful. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">How God’s
acts of commitment and faithfulness look changes depending on people, society,
and history. But God’s commitment to people God chooses does not change. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">How people
demonstrate faithfulness to God also changes depending on their society and
culture, history, and many other human attributes. Each group of God’s people
have to determine what that looks like. And that is the reason for God’s law.
It is a starting point to begin learning and experimenting with what
faithfulness looks like for those people, in that place, and at that time. What
is found in God’s instructions to God’s people is to be a people who practice justice
and mercy without distinction to all. <o:p></o:p></span></p>
<h1>Law and the Gospel<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When all
this is brought together, the gospel lived and proclaimed by Jesus isn’t at all
different from the law and covenant given to Israel through theophany from a
mountain. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What does
becoming a people of justice and mercy look like for us today? In what ways can
we meditate on God’s revelation and God’s instructions, both the older and the
newer Covenants, so that we can be faithful and committed to God’s purposes for
us? <o:p></o:p></span></p>
<p class="MsoNormal"><br /></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">__________________
<o:p></o:p></span></p>
<w:sdt docparttype="Bibliographies" docpartunique="t" id="-638190737" sdtdocpart="t">
<h1>References<o:p></o:p><span style="color: windowtext; font-size: 11.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1>
<w:sdt bibliography="t" id="-573587230">
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="mso-no-proof: yes;">Dozeman, T. B. (2009). <i>Exodus (Eerdmans Critical
Commentary).</i> Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.</span><span style="font-size: 12.0pt; line-height: 107%; mso-font-kerning: 0pt; mso-ligatures: none; mso-no-proof: yes;"><o:p></o:p></span><w:sdtpr></w:sdtpr></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Enns, P. (2021). <i>Exodus for Normal People.</i>
Perkiomenville, PA: The Bible for Normal People.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">James, J. T. (2023). <i>Psalms for Normal People.</i>
Harleysville, PA: The Bible for Normal People.<o:p></o:p></span></p>
<p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><span style="mso-no-proof: yes;">Levine, A.-J. a. (2020). <i>The Bible With and
Without Jesus: How Jews and Christians Read the Same Stories Differently.</i>
San Francisco: HarperOne.<o:p></o:p></span></p>
<p class="MsoNormal"><!--[if supportFields]><b><span style='mso-no-proof:yes'><span
style='mso-element:field-end'></span></span></b><![endif]--><o:p> </o:p></p>
</w:sdt></w:sdt>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p><br /><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-88628426762987813712023-09-24T13:22:00.000-08:002023-09-24T13:22:08.248-08:00Sermon: In Plenty and In Want<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2ONYHMMttsFjb-gUytFEoHjUrGTQO-18BipX_XEGk1ryoE-jQV7rkVDxE5HvF9uexYMYjoHR7Bv4_3hlykcRZliaqHLL_YA54jbcm0eZWOKgM-j5ceQnYO5egA6y78CqM4b63BupvPAoNaHT2LYu9yPsapaQc6Tgb_HG9FSmFsPH6aF2sTzpp/s800/Ercole_de_Roberti_mann39572-medium.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="359" data-original-width="800" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2ONYHMMttsFjb-gUytFEoHjUrGTQO-18BipX_XEGk1ryoE-jQV7rkVDxE5HvF9uexYMYjoHR7Bv4_3hlykcRZliaqHLL_YA54jbcm0eZWOKgM-j5ceQnYO5egA6y78CqM4b63BupvPAoNaHT2LYu9yPsapaQc6Tgb_HG9FSmFsPH6aF2sTzpp/w400-h180/Ercole_de_Roberti_mann39572-medium.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; font-family: "Trebuchet MS", arial, helvetica, sans-serif; font-size: 12.96px; text-align: left;">Israelites Gathering Manna</span></td></tr></tbody></table><p>Lectionary Proper 20(A)</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal">Texts: <a href="https://www.biblegateway.com/passage/?search=Exodus+15%3A27-16%3A15%3B+Psalm+105%3A1-6%2C+37-45&version=NRSVUE" target="_blank">Exodus (15:27-16:1), 16:2-15; and Psalm 105:1-6, 37-45</a><o:p></o:p></p><p class="MsoNormal">(<a href="https://alaska-kubo.blogspot.com/2023/09/robert-alters-translation-of-exodus.html" target="_blank">See also Robert Alter's translation of Exodus text used in sermon, with P and non-P sections differentiated.</a>)</p><p class="MsoNormal"><br /></p><p class="MsoNormal"><br /></p><h1>Complaining: Bad or Otherwise?<o:p></o:p></h1><p class="MsoNormal"><i><span style="font-size: 12.0pt; line-height: 107%;">Complaining</span></i><span style="font-size: 12.0pt; line-height: 107%;">. To our ears complaining has a
distinctly negative connotation. Parents implore and try to teach their
children not to complain. We don’t like listening to people complain. We might
even tend to see those who complain as somehow “less than” and not having sufficient
virtue or character. We read a text like that found in Philippians 2:14-15, “Do
all things without murmuring and arguing, so that you may be blameless and
innocent, children of God without blemish in the midst of a crooked and
perverse generation, in which you shine like stars in the world,”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
and conclude that the Bible uniformly frowns at complaining and valorizes
patient endurance amidst difficulties.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But is this
an accurate reading of what is found in scripture?<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As you might
guess, the answer is no. There are instances where complaining is not looked
down upon and elicits favorable response. Our Exodus reading is one of those
instances. Another instance is found in Acts 6, where the Hellenist Christians
complained that they were not being treated equally as the Jewish Christians,
and this led to the appointment of deacons to assist with equitable
distribution of food. Another example is the Psalms in which many of them
contain words of complaints toward God.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">On the other
hand, some instances of complaining are met with disapproval and even divine
judgment. In the book of Numbers, there are several complaint stories that seem
to mirror the complaint stories found in Exodus. Both books contain complaint
stories about lack of water and food. But whereas in Exodus God does not appear
to express any or much disapproval, in Numbers, even as God responds to their
complaints by providing what they demand, God disapproves of the complaining
and repercussions are experienced.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is not
possible in one sermon to cover all the “complaining” texts in the Bible. So, I
am limiting the discussion today to just the present Exodus passage. But even
this small piece of text has complicated literary and theological histories.<o:p></o:p></span></p><h1>A Brief Literary History of the Pentateuch<o:p></o:p></h1><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The first
point to be noted is that the stories in the Pentateuch, including the Exodus
stories, were originally oral traditions. There were many variations of each
story, no different than stories found throughout human civilizations up to the
present day. They may have been recorded into writing at different periods of
time, but most scholars today agree that the form in which we have them did not
get written down and arranged until the period of the Babylonian exile or after
that. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The second
point to note is that in the Pentateuch, the content is arranged so that the
giving of the Torah, what we call the Law or the Ten Commandments, is at the
center and the climax of these books. This is the revelation of God and the
establishment of the covenant with Israel. This is the event that defines the
people and through which everything else in the books is read and interpreted. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When the
time of the final arrangement and editing of the books and when the central
theme are taken together, the third point to note follows. The editors, most
likely from the priestly class that were sent into exile and now having
returned, looked back into their history and they interpreted their history
through the lens of exile. They interpreted the failure of Israel to follow
God’s instructions, the Torah, as the key to why they were conquered and
exiled. As the literary class and the theologians of the Jewish people, they
arranged and recorded what they believed to be important in explaining the
exile and offer what they believed would help them re-establish their nation
and prevent them from being conquered again. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">From a
literary perspective, most current scholars see multiple sources being weaved
together to form these stories. In the text that we read today scholars
recognize a weaving together of two main sources. Although there is some
disagreement on the exact identification of each of the sources, a priestly
source (P) and a non-priestly source (non-P) are identified.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
The non-P source is arguably an older tradition of the two.<o:p></o:p></span></p><h1>Multiple Interpretations<o:p></o:p></h1><h2>Non-Priestly Source<o:p></o:p></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The non-P
portion of today’s text is rather short. Many of the details that we might
assume are part of the original story are absent from it. Here is the redacted
version.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a><o:p></o:p></span></p><p class="MsoNormal" style="margin-left: .5in;"><i><span style="color: #538135; font-size: 12.0pt; line-height: 107%; mso-themecolor: accent6; mso-themeshade: 191;">And
they came to Elim where there were twelve springs of water and seventy date
palms, and they encamped there by the water. <o:p></o:p></span></i></p><p class="MsoNormal" style="margin-left: .5in;"><i><span style="color: #538135; font-size: 12.0pt; line-height: 107%; mso-themecolor: accent6; mso-themeshade: 191;">And
the Lord said to Moses, “Look, I am about to rain down bread for you from the
heavens, and the people shall go out and gather each day’s share on that day,
so that I may test them whether they will go by My teaching or not. And it will
happen, on the sixth day, that they will prepare what they bring in, and it
will be double what they gather each day.” And in the morning there was a layer
of dew around the camp. And the layer of dew lifted, and look, on the surface
of the wilderness—stuff fine, flaky, fine as frost on the ground. <o:p></o:p></span></i></p><p class="MsoNormal" style="margin-left: .5in;"><i><span style="color: #538135; font-size: 12.0pt; line-height: 107%; mso-themecolor: accent6; mso-themeshade: 191;">And
the Israelites saw, and they said to each other, “Man hu, What is it?” For they
did not know what it was. And Moses said to them, “It is the bread that the
Lord has given you as food.”<o:p></o:p></span></i></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There is
nothing about murmuring or complaining. And there is nothing about quail. It is
only an etiological tale about the manna (and also the Sabbath day rest, as the
rest of the story continues following today’s lection). The actual “tests” that
God asks of the people are also told in the text that is past today’s reading.
I will describe each one briefly as each test is noted.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">This setting
is one of plenty: the Israelites are situated at an oasis with plenty of both
food and water. In this version, God initiates the giving of bread, the manna. God
gives it to “test” the Israelites. The test is whether the people will listen to
and follow God’s instructions. The word Torah, which is usually translated as
“law” in English, means broadly, instructions. Torah is related to the Hebrew
word <i>yara</i> which means to instruct. The point of the Torah is to instruct
and to teach. One of the themes of this non-P version of the manna story is
that even in plenty, people need to work. Another theme is that even in plenty,
one should carefully manage resources and recognize God as the source of all provisions,
i.e., they were to gather twice as much on the sixth day for there would be
none on the seventh. Some of the people, it turns out, failed to gather twice
as much and went out to gather on the seventh day, and found none, failing the
test.<o:p></o:p></span></p><h2>Priestly Source<o:p></o:p></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The priestly
editors expanded the story using material from other traditions. This editing
process changed the setting to a wilderness; hence the narrative has text that
moves them away from the oasis at Elim. And it is now the people murmuring
against Moses and Aaron that causes God to respond. And because the people
mentioned the fleshpots (or the pots of meat), quail is introduced into the
narrative. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is still
an etiological story about manna and there is still a test that God initiates
to see if the people will follow instructions or not. But now the test revolves
around scarcity and hoarding. Some of the people failed this test by gathering
more than they needed for one day and hoping it would carry over to the next.
But they found the manna rotted with worms on the following morning. <o:p></o:p></span></p><h2>A Combined Narrative: Development of Archetypes<o:p></o:p></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">One of the
purposes of editing the narratives in this way is to fit the entire Exodus
story into an archetypal tale of birth, growth, and maturity. The ancient
nation of Israel is birthed through their deliverance from Egypt and their
passage through the waters of the Red Sea. Today’s text follows immediately
after that. They are still in infancy, unsure of who they are and even more
uncertain about the God that delivered them. Is this God like the gods of the
Egyptian pantheon? Or is this God different? Why should they trust this God
over other gods? Perhaps the deliverance that Yahweh brought about was merely a
power contest with the Egyptian pantheon. Now that Yahweh had won, did he have
any use for the people? Or were they just pawns to be sacrificed? Is that why they
were directed into the wilderness? <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
Israelites are still newborns and they have not yet learned much about Yahweh or
his instructions, which in turn will reveal his character to them. So, at this
point murmuring is an entirely reasonable response to what they see as Yahweh’s
doings. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Once the covenant
is given at Sinai and God’s character and intentions for Israel are revealed, things
change. The content and purpose of ancient covenants between sovereigns and
their subjects are well attested. The sovereign guarantees certain things to
his or her subjects and the subjects have responsibilities toward the
sovereign. God guarantees care for the Israelites, and their responsibility is
to trust and follow the instructions given. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What happens
post-Sinai and the covenant are stories of new murmurings, complaints, and
grumblings. There are several examples found in the book of Numbers. But now,
because God has guaranteed their care through the mechanism of a covenant,
their murmurings are seen to be groundless and a lack of trust in the covenant.
Hence God’s response to the murmurings are more harsh, even in those instances
where God gives the people what they ask for. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We don’t
have time today to go further into inquiring if this is an accurate portrayal
of God, or if this is a record of how the priestly editors interpreted their
history and taught lessons from it. (The stories and texts of the Hebrew
scriptures are not as straightforward in interpretation as many may have once thought.)<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There are so
many more angles and paths that could be explored with this text, but time and
focus prevent us from going into them.<o:p></o:p></span></p><h1>Multivalent Scripture<o:p></o:p></h1><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As I bring
together some of the wide-ranging paths that I took today, here are a few
things to think about.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">First, the
Bible is multivalent, which is a fancy term for saying that the texts of the
Bible can be interpreted and applied in many ways. We only scratched the
surface of how biblical texts have come to us in its present form. Texts can
contradict one another and even interpretations from a single block of text
could be contradictory. The issue of murmuring and complaining is one example.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Second, I
think the main “test” that God brings to each person is whether to trust God
and acknowledge God as sole provider. Whatever the circumstance may be: plenty
or in need, safety or facing harm, or in midst of uncertainty and confusion, do
we trust in God as the source of all power and being, in God’s generosity, and in
God’s love and care? This is the essence of the story of the Fall of Adam and
Eve, and this is the temptation of Jesus, where he overcame.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The final
point relates to both the first and the second. Our interpretations of
scripture and what it means to us should always affirm God’s character as (for
Christians) revealed through Jesus Christ in his life, death, and resurrection.
Anything else, no matter how “Christian” or “biblical” it may sound, or where
it comes from, or how long it has been held as truth, should be questioned at
least. And rejected if it contradicts the way of selfless and self-sacrificing
love. But this is to be done in community, so that a single person’s opinion
doesn’t send them off in a wildly wrong direction.</span></p><h1>Bibliography<o:p></o:p><span style="color: windowtext; font-size: 11.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></h1><p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;"><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]-->Alter, R. (2019). <i>The Hebrew Bible: A Translation
with Commentary.</i> New York, NY: W. W. Norton & Company, Inc.<span style="font-size: 12.0pt; line-height: 107%; mso-font-kerning: 0pt; mso-ligatures: none; mso-no-proof: yes;"><o:p></o:p></span><w:sdtpr></w:sdtpr></p><p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Dozeman, T. B. (2009). <i>Exodus (Eerdmans Critical
Commentary).</i> Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.<o:p></o:p></p><p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Enns, P. (2021). <i>Exodus for Normal People.</i>
Perkiomenville, PA: The Bible for Normal People.<o:p></o:p></p><p class="MsoBibliography" style="margin-left: .5in; text-indent: -.5in;">Fox, E. (2000). <i>The Five Books of Moses (The
Shocken Bible, Volume 1).</i> New York, NY: Schoken Books.<o:p></o:p></p><p class="MsoNormal">
<w:sdt docparttype="Bibliographies" docpartunique="t" id="-80371468" sdtdocpart="t">
<w:sdt bibliography="t" id="111145805">
<!--[if supportFields]><b><span style='font-size:11.0pt;line-height:107%;
font-family:"Calibri",sans-serif;mso-ascii-theme-font:minor-latin;mso-fareast-font-family:
"Yu Mincho";mso-fareast-theme-font:minor-fareast;mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:minor-bidi;
mso-ansi-language:EN-US;mso-fareast-language:JA;mso-bidi-language:AR-SA;
mso-no-proof:yes'><span style='mso-element:field-end'></span></span></b><![endif]-->
</w:sdt></w:sdt></p><div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<i>New Revised Standard Version, Updated Edition (NRSVue)</i>.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Dozeman, Thomas B. <i>Exodus (Eerdmans Critical Commentary)<o:p></o:p></i></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Text by Alter, Robert. <i>The Hebrew Bible: A Translation with Commentary</i>.
Non-P identification by Dozeman.<o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-6073529378775045852023-09-24T13:15:00.002-08:002023-09-24T13:15:44.483-08:00Robert Alter's translation of Exodus 15:27-16:15, with P and non-P sources differentiated<p> Text: Exodus 15:27-16:15 (translation by Robert Alter)<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></a></p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><i><span style="color: #538135; mso-themecolor: accent6; mso-themeshade: 191;">And they came to Elim where there were twelve springs of
water and seventy date palms, and they encamped there by the water.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="color: #538135; font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin; mso-themecolor: accent6; mso-themeshade: 191;">[2]</span></b></span><!--[endif]--></span></span></a><o:p></o:p></span></i></p>
<p class="MsoNormal">And they journeyed onward from Elim, and all the community
of Israelites came to the Wilderness of Sin, which is between Elim and Sinai,
on the fifteenth day of the second month of their going out from Egypt. <o:p></o:p></p>
<p class="MsoNormal">And all the community of Israelites murmured against Moses
and against Aaron in the wilderness. And the Israelites said to them, “Would
that we had died by the Lord’s hand in the land of Egypt when we sat by the
fleshpots, when we ate our fill of bread, for you have brought us out to this
wilderness to bring death by famine on all this assembly.”<o:p></o:p></p>
<p class="MsoNormal"><i><span style="color: #538135; mso-themecolor: accent6; mso-themeshade: 191;">And the Lord said to Moses, “Look, I am about to rain down
bread for you from the heavens, and the people shall go out and gather each
day’s share on that day, so that I may test them whether they will go by My
teaching or not. And it will happen, on the sixth day, that they will prepare
what they bring in, and it will be double what they gather each day.”<o:p></o:p></span></i></p>
<p class="MsoNormal">And Moses, and Aaron with him, said to the Israelites, “At
evening, you shall know that it was the Lord who brought you out of the land of
Egypt. And in the morning you shall see the Lord’s glory as he hears your
murmurings against the Lord, and as for us, what are we that you should murmur
against us?” And Moses said, “When the Lord gives you meat in the evening to
eat and your fill of bread in the morning, when the Lord hears your murmurings
that you murmur against him—and what are we?—not against us are your murmurings
but against the Lord.”<o:p></o:p></p>
<p class="MsoNormal">And Moses said to Aaron, “Say to all the community of
Israelites, ‘Draw near before the Lord, for he has heard your murmurings.’” And
it happened as Aaron was speaking to all the community of Israelites, that they
throned toward the wilderness, and, look, the Lord’s glory appeared in the
cloud. <o:p></o:p></p>
<p class="MsoNormal">And the Lord said to Moses, saying, “I have heard the
murmurings of the Israelites. Speak to them saying, ‘At twilight you shall eat
meat and in the morning you shall have your fill of bread, and you shall know
that I am the Lord your God.’”<o:p></o:p></p>
<p class="MsoNormal">And it happened in the evening that the quail came up and
covered the camp, <i><span style="color: #538135; mso-themecolor: accent6; mso-themeshade: 191;">and in the morning there was a layer of dew around the
camp. And the layer of dew lifted, and look, on the surface of the
wilderness—stuff fine, flaky, fine as frost on the ground. <o:p></o:p></span></i></p>
<p class="MsoNormal"><i><span style="color: #538135; mso-themecolor: accent6; mso-themeshade: 191;">And the Israelites saw, and they said to each other, “Man
hu, What is it?” For they did not know what it was. And Moses said to them, “It
is the bread that the Lord has given you as food.”<o:p></o:p></span></i></p>
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<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Alter, Robert. <i>The Hebrew Bible: A Translation with Commentary</i>. <o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230924.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Green italics text, non-P source. Black regular text, P source. Via Thomas B.
Dozeman, <i>Exodus (Eerdmans Critical Commentary)<o:p></o:p></i></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-83359770218058072102023-08-20T14:15:00.000-08:002023-08-20T14:15:17.386-08:00Sermon: When Jesus Called a Woman a "Dog"<div class="separator" style="clear: both; text-align: center;"><a href="https://etc.usf.edu/clipart/187500/187503/187503_healing-of-the-daughter-of-the-canaanite_lg.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="534" data-original-width="800" height="267" src="https://etc.usf.edu/clipart/187500/187503/187503_healing-of-the-daughter-of-the-canaanite_lg.gif" width="400" /></a></div><p></p><h1>Introduction<o:p></o:p></h1>
<h2>Cultural Foundations for Ethics and Morality<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As much as
we may want to believe that we have an objective view of ethics and morality,
the fact is that many things which we discern as good or bad, acceptable or
not, normal or abnormal, are cultural constructs. Many of these are used as identity
markers. They draw boundaries between who belongs and who doesn’t belong. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Can women
wear pants? Depending on when and where in history, this had moral and ethical
implications, and in some circles, they still do.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Men and growing
a beard or not had moral implications and may still.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Is it better
to eat with forks, spoons, and knives; or is it acceptable for adults to eat with
their hands? Should you eat pizza with your hands, or cut it into pieces with a
knife and fork? How you prefer to dine and how you view the use of utensils vs.
hands offers an insight into culture and belonging, and in some cases may also carry
ethical connotations. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The relative
importance between individual freedom vs. collective action is another ethical
and even moral consideration for a society and culture. Different societies and
cultures place different values. One society might look at another’s and be
quite convinced theirs is right and the other is wrong, and vice versa. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">These are
just a few examples. <o:p></o:p></span></p>
<h2>Language as Encoders of Culture and Tradition<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Furthermore,
the language and words that we use are also a part of our culture and
tradition. Even when we limit our examination to just English, we see diversity
around the world in words and phrases. Within the United States, there are
differences among regions. How we say things can be identity markers. These
extend to professions, economic and class differences, and racial and ethnic
differences. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Words can
and are used to divide, harm, and hurt. This is especially true between groups
that differ in their available societal power. Those with more power use words
to protect their own position while keeping others down. This can be
intentional, but it can also be quite unintentional. The words and ways of speaking
by those in higher power positions are often absorbed unconsciously because those
things said are the norm in that environment. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<h1>Problems of Blind Adherence to Tradition<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The focus of
today’s gospel reading is the story of the Canaanite woman and Jesus, the last
part of the reading. But the extended reading before the story provides an
important context that strengthens the surprises found in the story. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The first
part of the reading involves the Pharisees and scribes coming to Jesus to ask
why his disciples do not follow the tradition of the elders of washing their hands
before they eat. Walter T. Wilson in his commentary on this text notes that handwashing
was not a universal Jewish custom during 1<sup>st</sup> century CE, but most
closely associated with the Pharisees; making this ritual a sectarian identifier.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
This leads to the implied conclusion that Jesus and his disciples were
associated with the Pharisaic group, or at least seen to be most closely
identified with that group. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus’ rebuttal
is a counterargument. He throws a question at the questioners: why do you place
the tradition of the vow of Korban above the commandment to honor one’s father
and mother? Jesus referred to a method of vowing Korban that could be used to sever
one’s ties with family (it’s complicated and a malicious use of vows).<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Jesus questions how a tradition, even one that involves a vow to God, could
circumvent a commandment from God? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">A short
summary of this first debate is 1) the Pharisees ask how Jesus and his
disciples could be part of the household of Pharisees, if they do not observe
the proper ethical boundary markers passed down through tradition; and 2) Jesus
rebuts by providing an example where an ethical and moral tradition in fact can
be used to destroy a household. Jesus’ assertion is that the observance of
tradition is relativized to its value in maintaining relationships.<o:p></o:p></span></p>
<h1>Problems of Judging by Externals<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The second
part of the reading relates to the first in that it begins with the concept of
eating something that may not be ritually clean, such as food eaten using unwashed
hands (but the Markan version of this discourse includes unclean food
categories as well). Jesus takes the argument about the boundary marker of ritual
purity and turns it into a discussion about the ethics of speech. What one eats
merely comes out as physical waste, but speech can destroy people, relationships,
and community. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">A summary of
this section is 1) the Pharisees are solely concerned with external markers of
purity; but 2) they mean nothing in terms of what true purity is. True purity
is what is in the heart, and the evidence is found in the words that come out through
speech.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<h1>Story of the Canaanite Woman and Jesus<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is with
this prelude of tradition and speech that we come to the story of the Canaanite
woman and Jesus’ interaction with her. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The setting
changes. Jesus is in the district of Tyre and Sidon, outside of the physical
borders of the Jewish region. The narrator uses the term “Canaanite” to refer
to the historical animosity between Israelites and Canaanites, and to recall
the kind of practices that were associated with them. It reminds the readers of
the history of problems that the Israelites had with keeping their religious
practices pure and undefiled by Canaanite practices and gods. It also evokes
the insider-outsider distinction, where the Jews are in favor with God and the
Canaanites are outside of God’s favor.<o:p></o:p></span></p>
<h2>Jesus Does Not Act Like He Usually Does<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We next see
the woman coming to Jesus and shouting at him, “Have mercy on me, Lord, Son of
David; my daughter is tormented by a demon.” The act of a woman approaching a
man directly, especially one who is not a family member, and a foreigner, it
believed to have violated numerous social norms and boundaries. One commentator
explains,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">The woman’s behavior is unacceptable. Her culture expects
women to be reserved in public. When she not only takes the initiative but also
shouts her demand at Jesus, she violates social norms. Social affronts do not
merit consideration, so Jesus seems to be playing by the social rules of his
time when he does not even respond to her.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">She persists
and the disciples urge Jesus to send her away. Jesus finally says something,
but I read it as Jesus responding more to his disciples. The message contained is
meant to be heard by the woman, but I see Jesus still avoiding a direct
response to her. Another commentator opines, “In terms of civility, Jesus’
silence is the high moment of the pericope.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus’ response
is, “I was sent only to the lost sheep of the house of Israel.” This echoes his
instructions to the disciples when they were sent out, described in Matthew chapter
10. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The woman
continues to persist in her desperation. Her plea is reduced to, “Lord, help
me.”<o:p></o:p></span></p>
<h2>Racial Epithet<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus’ now
responds directly to the woman, but it also hits the lowest point. “It is not
fair to take the children’s food and throw it to the dogs.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
interpretation of this response from Jesus goes all over the place. Many
traditional Christian interpretations try to save Jesus from his words. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
difficulty with this text is that Jesus calls the Canaanite woman a “dog.” Scholars,
theologians, and pastors have tried to tame this beast and tried to defang it.
Among some of the traditional interpretations offered include: <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">Jesus
was trying to teach his disciples and really didn’t mean what he said. The
woman could tell from his body language and vocal tone that he didn’t really
mean it.<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">Jesus
used a specific word, “little dog,” instead of simply “dog,” so it wasn’t
really an insult or a racial epithet.<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">Jesus
was testing the woman. He knew she had enough fortitude and faith to overcome
an apparent insult.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">More recent
scholarship takes the position that Jesus did, in fact, use a racial epithet.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></a></span>
The difficulty then becomes how to reconcile the traditional position of an perfect
Christ with what seems like an imperfect Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Broadly, the
explanations given come down to the humanity of Jesus. In his full humanity,
Jesus would have been affected by the cultural and social norms of his day and place.
<o:p></o:p></span></p>
<h2>Defining and Explaining <i>Perfection<o:p></o:p></i></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Somewhere
along the way, we have created a picture of Jesus that is static: that somehow
because of his divinity, he had complete human knowledge and could make no
mistakes. From this assumption we get the line in <i>Away in the Manger</i>
where it reads, “No crying he makes.” Or the story of Jesus, when he is twelve
years old in the temple, totally oblivious to his family going home; but it is
traditionally interpreted as Jesus doing the better thing and his parents
should have known better. But the text actually seems to say that perhaps Jesus’
behavior was not correct, because he afterwards is described as being “obedient”
to his parents and learning and maturing.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Where we probably
get the idea that Jesus was perfect from the beginning of his humanity comes to
us from the Epistle to the Hebrews. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">15</span></sup><span style="font-size: 12.0pt; line-height: 107%;"> For we do not have a high priest who is unable to sympathize with our
weaknesses, but we have one who in every respect has been tested as we are, yet
without sin. (Hebrews 4:15 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">8</span></sup><span style="font-size: 12.0pt; line-height: 107%;">
Although he was a Son, he learned obedience through what he suffered, <sup>9</sup>
and having been made perfect, he became the source of eternal salvation for all
who obey him… (Hebrews 5:8-9 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But even
these imply that perfection was a process that came to fruition through his
experience of crucifixion. <o:p></o:p></span></p>
<h2>Did Jesus Learn?<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Thus, while
Jesus was able to see problems with many of the social structures of his time,
those were things that he would have come to see as part of his learning and
maturing. There would have been many other problems that he would not have
seen, simply because he had not yet encountered them. When Jesus began his public
ministry, did he suddenly stop learning and developing a more mature understanding
of love? Did he get rid of all his blind spots before his public ministry? Or
did he continue to learn and grow?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the
current story about the Canaanite woman, we might interpret it as one of the
tests that could be included in the text in Hebrews. Would Jesus recognize his blind
spot and learn from his interaction? Would he correct his initial mistake, coming
from a perspective of cultural and social blind spots?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
hero/heroine of this story is the woman. Despite being ignored, being insulted,
being called a “dog”, she persists, and many commentators and scholars today see
this woman teaching Jesus and expanding his understanding of how to love more
fully. I realize this can be shocking and difficult for many of us who have years
of traditional Christian teachings around Jesus. But perhaps it is not a
coincidence that the earlier texts we discussed are ones critical of blind
adherence to tradition and traditional teachings. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The woman
helps Jesus break out of his traditional boundaries, the ones he has not
recognized until this point. Through her words, she reveals faith that is in
her heart. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">27</span></sup><span style="font-size: 12.0pt; line-height: 107%;"> She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from
their masters’ table.” <sup>28</sup> Then Jesus answered her, “Woman, great is
your faith! Let it be done for you as you wish.” And her daughter was healed
from that moment. (Matthew 15:27-28 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I wonder if by
this point being seen and heard by Jesus was more important and affirming for
the woman than the healing of her daughter. That the healing was the evidence
that Jesus saw and heard.<o:p></o:p></span></p>
<h1>Jesus’ Example for Us<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I believe
that the story of the Canaanite woman is Matthew’s illustration of how even
Jesus could be bound by tradition and how he could judge by outward appearances,
but then how he breaks through them to become more mature in love. In this way,
as the writer of Hebrews explains, Jesus can relate to us and “sympathize with
our weaknesses.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The woman
was an outsider, one that is initially depicted as having a wrong religion, and
one who acts against social and cultural norms. Yet she was the one who had a better
and more expansive vision of God’s love and inclusiveness.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus, who
was fully divine, was humble in his humanity to recognize his blind spots, could
accept instruction and teaching from someone who initially didn’t appear to have
anything to offer, and learn from his human mistakes. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We have our
traditions, cultures, and social norms that we use to judge people. They blind
us to opportunities to love and learn. Perhaps the best way to love someone is
not necessarily to offer something to them, but when we take the time to see
them as complete human persons, and to learn from them and accept what they
have to offer us.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<a href="https://www.huffpost.com/entry/the-history-of-women-wearing-pants-as-power-symbol_n_5a99bb95e4b0a0ba4ad34fe7">The
History Of Women Wearing Pants As Power Symbol | HuffPost Life</a> (<a href="https://www.huffpost.com/entry/the-history-of-women-wearing-pants-as-power-symbol_n_5a99bb95e4b0a0ba4ad34fe7">https://www.huffpost.com/entry/the-history-of-women-wearing-pants-as-power-symbol_n_5a99bb95e4b0a0ba4ad34fe7</a>)
<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<a href="https://www.dmarge.com/why-all-men-should-grow-a-beard">All Men Have
An "Aesthetic Obligation" To Grow A Beard; Here's Why (dmarge.com)</a>
(<a href="https://www.dmarge.com/why-all-men-should-grow-a-beard">https://www.dmarge.com/why-all-men-should-grow-a-beard</a>)
<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Wilson, Walter T., <i>The Gospel of Matthew (Eerdmans Critical Commentary)</i>,
on Matthew 15:1-20 (Kindle version, location approximately 1258).<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Cairus, Aecio E., “The Heartless Corban Vow”<i>, Asia Adventist Seminary
Studies</i> (4: 2001):3-7. Retrieved from <a href="https://journals.aiias/edu/jaas/article/download/449/398/819">https://journals.aiias/edu/jaas/article/download/449/398/819</a>
<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Word: Year A, Volume 3</i>, p. 832.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<i>Ibid.</i>, p. 836.<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
McGrath, James F., <i>What Jesus Learned from Women</i>, “The Syrophoenician
Woman”, p. 87-107.<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230820.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Luke 2:41-52.<o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-39805548376370492942023-08-06T13:09:00.001-08:002023-08-06T14:04:10.858-08:00Sermon: Jesus Liked to Eat<p>Lectionary: Proper 13A</p><p>Text: <a href="https://www.biblegateway.com/passage/?search=Matthew+14%3A13-21&version=CEB" target="_blank">Matthew 14:13-21</a></p><div><h1>Introduction <o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk83vQIz7rGB6IYxqRrTXoque6y_zQPxHY7fy7aTctV056BjcZOYIbWtEY5VCBL2FcYU6kiuFf3s_t7qgLvE1TCrFfrU7_hOQAm-CO5appf7OSlx36_Ydg91hWivJf-AnkRYqnS4t3W-wY2V_JVWHTbOMZDwJPfoUjNGKj7-ho31UIElsi0Lxf/s3002/loaves.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="2000" data-original-width="3002" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk83vQIz7rGB6IYxqRrTXoque6y_zQPxHY7fy7aTctV056BjcZOYIbWtEY5VCBL2FcYU6kiuFf3s_t7qgLvE1TCrFfrU7_hOQAm-CO5appf7OSlx36_Ydg91hWivJf-AnkRYqnS4t3W-wY2V_JVWHTbOMZDwJPfoUjNGKj7-ho31UIElsi0Lxf/s320/loaves.jpg" width="320" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">“Jesus liked
to eat.” That is how one of the commentaries for this week’s text begins. Here
is a little bit from the opening paragraphs of this commentary:</span></p><o:p></o:p><p></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">"Jesus liked to eat. The disciples of John the Baptist
noticed enough to question why he did not fast. His enemies noticed enough to
ask his disciples why he ate with tax collectors and sinners. They labeled him
a glutton and a drunkard. His parables are often about wheat, or fruit trees,
or banquets, or vineyards... <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">Eating is rarely listed as a spiritual practice, but it
should be. Some of the best stuff in ministry happens over meals... Every
pastor ought to have an expense account to be used to fund the pastoral
ministry of feasting. It may be more important than paying the light bill.
Mealtime is often where ministry happens."<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The act of
eating together in the Christian tradition is traced all the way back to Jesus.
The early church shared food and meals together. And food was one of the
original controversies, too. The appointment of the original deacons in Acts
was in response to a controversy regarding inequities around the distribution
of food. Acts also contains the vision of Peter and the unclean foods, and how
that led him to accept eating with Gentiles. The Epistle to the Galatians
contains a report of Peter reverting to segregated eating at which point Paul
challenges Peter. Several of Paul’s epistles contain discussions about food
controversies around clean and unclean distinctions and distinctions around
food offered to idols. The First Epistle to the Corinthians contains a
controversy about the differences in the kind of food the wealthy Christians
ate vs. what the poor Christians were left to eat. And of course, the tradition
of the Eucharist, or the Communion meal is found in the gospels and in some of
the epistles. The <i>Didache</i> describes the communion meal as well, and it
is described as the prelude to a full meal.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
The miraculous distribution of food is reported in all four gospel accounts. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the
present-day church, fellowship time and potlucks take place regularly,
continuing the central place of food and meals in the gathered church. <o:p></o:p></span></p>
<h1>Jesus and Eating<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRU-E1iKkEFsZ_4Kh-B23X9r3C-i8ruwMuJ-kPZ5ZSHh1GDQI0s3y2737hCg9ra5QsOltZVJymxuv_KdMyrgsH5ofiGyyw1FGMBRG1mpcKSYDxdKfJVVm5oN9hJ6cl7B8D9e_bEM7bSyWsPjFtDyk_MFD7sjOBK-vAkqKWhKWeP5O14iZ8-TAT/s1090/Jesus_teilt_das_Brot.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1090" data-original-width="1024" height="332" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRU-E1iKkEFsZ_4Kh-B23X9r3C-i8ruwMuJ-kPZ5ZSHh1GDQI0s3y2737hCg9ra5QsOltZVJymxuv_KdMyrgsH5ofiGyyw1FGMBRG1mpcKSYDxdKfJVVm5oN9hJ6cl7B8D9e_bEM7bSyWsPjFtDyk_MFD7sjOBK-vAkqKWhKWeP5O14iZ8-TAT/w312-h332/Jesus_teilt_das_Brot.jpg" width="312" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If Jesus
liked eating and we love eating as well, why is eating subordinated to the
formal order of a worship service? Why is the act of eating, when it is
remembered through Communion, reduced to just a symbol? </span></p><o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">We read
about Jesus teaching through words, but we also have Jesus teaching through
activities that occur around meals. What happens during this week’s reading is
one, but we also have Jesus teaching at banquets held in his honor, through
meals that happen in private homes, and so on. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the story
of the Feeding of the (at least) Five-Thousand, Matthew portrays Jesus only as
continuing his healing ministry. In Mark, Jesus teaches the people. In Luke,
Jesus both teaches and heals. And in John, Jesus teaches, but directed to the
disciples. From this I find potentially broader possibilities for worship than what
we have traditionally accepted as the order of worship.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<h1>Question About Resources<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The issue
facing many smaller churches, including this one, is a lack of resources,
especially the human kind. Many smaller, rural churches are finding it
difficult or impossible to attract a pastor.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
The congregation itself is getting older and fewer in number, making any kind
of ministry difficult, both internal ministries and external ones. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And I think
that is where today’s gospel reading touches our present realities.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">17</span></sup><span style="font-size: 12pt; line-height: 107%;"> [The disciples] replied, “We have nothing here except five loaves of
bread and two fish.”</span> <span style="font-size: 12pt; line-height: 107%;">(Matthew
14:17 CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoTwOvmgguEvKdY6JMTi953LXtd60q7NiVJQV6TrU3xziw_aStGDnf5tjEC5mvE8aAYzWExXSYcQdqrTrREjWLTBj7svQPD03Am6a3OsMzh8qemLPf451IhEPgPE_dE5zc6fWWJrMYLUcOVroyU_2OsHlNOV0VqeNFqYFe8L56QG2EXgUCrWlK/s831/Gospel_of_John_Chapter_6-8_(Bible_Illustrations_by_Sweet_Media).jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="610" data-original-width="831" height="235" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoTwOvmgguEvKdY6JMTi953LXtd60q7NiVJQV6TrU3xziw_aStGDnf5tjEC5mvE8aAYzWExXSYcQdqrTrREjWLTBj7svQPD03Am6a3OsMzh8qemLPf451IhEPgPE_dE5zc6fWWJrMYLUcOVroyU_2OsHlNOV0VqeNFqYFe8L56QG2EXgUCrWlK/s320/Gospel_of_John_Chapter_6-8_(Bible_Illustrations_by_Sweet_Media).jpg" width="320" /></a></div><br /><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When given
the audacious task of providing food for the entire gathered crowd, this is all
they could find. It wasn’t enough to feed even themselves.</span></p><o:p></o:p><p></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><sup><span style="font-size: 12pt; line-height: 107%;">18</span></sup><span style="font-size: 12pt; line-height: 107%;"> He said, “Bring them here to me.” (Matthew 14:18 CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">That is
Jesus’ response to human need and apparent insufficiency of resources. And
then, <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">He took the five loaves of bread and the two fish, looked up
to heaven, blessed them and broke the loaves apart and gave them to his
disciples. Then the disciples gave them to the crowds. (Matthew 14:19b CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus gives
thanks for what they could find, and then he returns the food back to his
disciples. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This story
is nearly always portrayed as Jesus providing a miraculous multiplying of food.
But that is not anywhere in the text. (One can certainly read between the lines
and possibly infer that Jesus might be doing the multiplying.) It is in the act
of the disciples going out among the crowd with what they were each given, that
the food somehow is not only sufficient, but abundant by the end. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">That is a
detail I found that I hadn’t really noticed before. Several commentaries I read
noted that the miracle, however it might have occurred, is not the central theme
or even a point of the story. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What is the
point, then?<o:p></o:p></span></p>
<h1>Start With Sharing What You Have<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If the story
is restated, it consists of Jesus seeing an initial need, Jesus having
compassion and acting on it. Then a new need develops which the disciples see,
but they can’t see how it could be solved. They suggest a very reasonable and logical
solution, which Jesus rejects. Jesus tells his disciples that they are to solve
the problem using their means. Their means appear far insufficient. Jesus takes
what they do have, offers gratitude to God, then returns the items back to the
disciples. And it is, as the disciples share what they have, that they discover
that what they have is not only enough, but abundant. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQv0pB7uK9HvDx2lfL2xMS0LRMmvvjuE9qJMQ-RnvFatzr7OAlJGMYmLezW6JIiuDcIn3iGCX-sSNb4bBJtYcqfOIahqzrwUan2ItfnV_Mc49yu0dDHrAnatAg72v34s840Fsa_A-g9HCIQ1mQwSfyigoleKmwvcz9q70MVEBC1UsYkSjIqpo9/s1920/dar-pan-3.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQv0pB7uK9HvDx2lfL2xMS0LRMmvvjuE9qJMQ-RnvFatzr7OAlJGMYmLezW6JIiuDcIn3iGCX-sSNb4bBJtYcqfOIahqzrwUan2ItfnV_Mc49yu0dDHrAnatAg72v34s840Fsa_A-g9HCIQ1mQwSfyigoleKmwvcz9q70MVEBC1UsYkSjIqpo9/s320/dar-pan-3.jpg" width="320" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The full
mission of Christ’s Church is to minister to all the world. But what this story
seems to be saying is that it doesn’t happen all at once. The story seems to be
showing the growth of the kingdom through initial small steps of sharing. And
that reminds me of the parables that we heard the past three weeks: “the
kingdom of heaven is like” a sower sowing seed, a mustard seed, yeast, weeds,
and so on.</span></p> <o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Perhaps the
gospel writer placed this story in this place, immediately after the parables,
as what he saw to be an explanation and illustration of the meaning of the
abovementioned parables. The beginning of the kingdom of heaven may appear
small, inauspicious, even ordinary, but as God and God’s people work together,
the influence and effects sprout and spread quietly, even mysteriously and
miraculously, until the end of this age when at the harvest the full picture of
how much it has grown is finally seen. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Our
responsibility is to do what we can with what we have. Another parable comes to
mind: the parable of the talents. Some groups start with larger resources, and
they can have greater (in our way of thinking anyway) results. But one of the
messages of that parable is to be faithful and use (or share) all that we were
given, and whatever the result is, is sufficient. Faithfulness is not a
competition or a comparison with the next person or group. Faithfulness is
between you and God; between us and God. <o:p></o:p></span></p>
<h1>Returning to Food and Fellowship as Worship<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This congregation
is struggling, and it is not alone. There are many all over the country facing
similar struggles. What does it mean to be faithful with the resources that we
do have? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When we
think about resources, the first thing that most often comes to mind is
probably financial. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But what
about human resources? That may be a more pressing concern. Where are our human
resources currently being utilized in this local congregation? How are our time
and efforts currently being allocated? Who is being fed? Do we like what we
see, or do we want to see something different? If something different, what
needs to change?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Even if God was
ultimately the source of multiplying the loaves and fish, it was in the act of
the disciples taking and sharing to the crowd, not among themselves, that was
the critical piece of the multiplication. How might that inform decisions we
make about the resources we have among us today?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEpvSZtKJ-pAqNnT91LqPvPMhJXTpJ0TRbTxw4XdarKHUlOCSVEsdKkiYIgsQ__fBW2FCdQVKENKstyprxVNEtW8UL9-vIApIcm0ZRMHpupWW6exmP00aBPCcLb5kYvErKD6GiYn1OrG8MpRPoHOlr6Ejw-IhWkDQ1Xo1GsYXGoTCJ8T65pS0_/s800/p-316-pai3879-eye.webp" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="493" data-original-width="800" height="197" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEpvSZtKJ-pAqNnT91LqPvPMhJXTpJ0TRbTxw4XdarKHUlOCSVEsdKkiYIgsQ__fBW2FCdQVKENKstyprxVNEtW8UL9-vIApIcm0ZRMHpupWW6exmP00aBPCcLb5kYvErKD6GiYn1OrG8MpRPoHOlr6Ejw-IhWkDQ1Xo1GsYXGoTCJ8T65pS0_/s320/p-316-pai3879-eye.webp" width="320" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When I look
at today’s story about how a huge crowd was given abundant food, I wonder if
the church tradition of compartmentalizing and isolating worship from eating is
necessary or good. Can the two be integrated so that worship and eating mingle
together, where one moves back-and-forth seamlessly between the two? Where
eating and socializing is one form of worship?</span></p><o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If worship
is honoring God, is there a more appropriate way to honor how Jesus used food
and meals to bring people together and teach the importance of sharing and
community? Many of the ancient sacrifices and offerings were “shared meals”
with the divine. Why couldn’t we practice and experience the same here, through
our meals with one another?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
commentary I started with ends with this sentence: “When you have no idea what
else to do, plan a meal, invite as many people as you can, offer what you have,
and prepare to be amazed.”<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Gospels--Matthew, Volume 2</i>, chapter on Matthew 14:13-21,
section "Pastoral Perspective", p. 44.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
See Chapters 9 and 10 of the <i>Didache</i>. <o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<a href="https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/order_of_worship_brochure_dec_2008.pdf#:~:text=The%20order%20of%20worship%20that%20centuries%20of%20Christians,deeply%20into%20intimate%20communion%20with%20God%20in%20Christ.">Our
Order of Worship brochure (pcusa.org)</a> (<a href="https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/order_of_worship_brochure_dec_2008.pdf#:~:text=The%20order%20of%20worship%20that%20centuries%20of%20Christians,deeply%20into%20intimate%20communion%20with%20God%20in%20Christ">https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/order_of_worship_brochure_dec_2008.pdf#:~:text=The%20order%20of%20worship%20that%20centuries%20of%20Christians,deeply%20into%20intimate%20communion%20with%20God%20in%20Christ</a>.)
<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<a href="https://www.ashleydanyew.com/posts/2016/the-history-of-the-worship-order/">The
History of the Worship Order | Ashley Danyew</a> (<a href="https://www.ashleydanyew.com/posts/2016/the-history-of-the-worship-order/">https://www.ashleydanyew.com/posts/2016/the-history-of-the-worship-order/</a>)
<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Sermon%20-%20FPC%2020230806.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<a href="https://www.theatlantic.com/ideas/archive/2023/07/christian-church-communitiy-participation-drop/674843/">Why
Did So Many People Stop Going to Church? - The Atlantic</a> (<a href="https://www.theatlantic.com/ideas/archive/2023/07/christian-church-communitiy-participation-drop/674843/">https://www.theatlantic.com/ideas/archive/2023/07/christian-church-communitiy-participation-drop/674843/</a>)
<o:p></o:p></p>
</div>
</div><br /></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com1tag:blogger.com,1999:blog-33546514.post-72711200373582262832023-07-30T13:04:00.002-08:002023-07-30T13:04:50.950-08:00Sermon: Like Yeast<p>Lectionary: Proper 12A</p><p>Text: <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A31-33%2C+44-52%3BGenesis+18%3A1-15&version=NRSVUE">Matthew 13:31-33, 44-52; (not in week's lection) Genesis 18:1-15</a></p><p></p><h1><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyuEsCL5HBcXYeJvzmmezDW4WbKjm75vueGpsOvbs67l_moaKaYngVE1ZUQWjlSiKikF2_46JL6ugWzmywd450Zy6lbTLwnlxpH87oR6jKmNE92D4jm_VNk_3U-GctIu5z4QpW_ju1KFZcnuXakyBDtO6kl36F-YWfo7HlVqav79hxGwT5WRiK/s1024/6718265335_1679da9c3d_b.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="768" data-original-width="1024" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyuEsCL5HBcXYeJvzmmezDW4WbKjm75vueGpsOvbs67l_moaKaYngVE1ZUQWjlSiKikF2_46JL6ugWzmywd450Zy6lbTLwnlxpH87oR6jKmNE92D4jm_VNk_3U-GctIu5z4QpW_ju1KFZcnuXakyBDtO6kl36F-YWfo7HlVqav79hxGwT5WRiK/s320/6718265335_1679da9c3d_b.jpg" width="320" /></a></div>A Brief History of “Leaven”<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Among one of
the many unusual activities that became popular during the early days of the
pandemic was making sourdough bread, and more specifically, making your own
sourdough starter. I did not participate in this activity, but I did try making
my own sourdough starter once before. The success of sourdough depends on the
ability to successfully inoculate the flour-and-water mixture with wild yeast.
Once that happens, it becomes a matter of maintaining the starter by using or
discarding portions and providing it with new sources of nutrients for the
yeast to continue growing. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In our
present day, most yeast baking we do uses dry yeast that comes in little
packets, a jar, or a block. When we hear the parable of the yeast that was
included in today’s reading, that is probably what we most likely visualize
first. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But
isolated, dry yeast is a relatively recent invention, the first attempts dating
back to the 1700s. Before then yeast or leaven, at least when it came to baking,
was what we now call sourdough starter. <o:p></o:p></span></p>
<h1>Our Mental Picture of the Parable of the Yeast<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">As you might
be suspecting by now, I am focusing today solely on this one little parable of
the yeast. You might wonder how much there could be to extract from such a
short parable, after all it is just one sentence:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">He told them another parable: “The kingdom of heaven is like
yeast that a woman took and mixed in with three measures of flour until all of
it was leavened.” (Matthew 13:33 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What most of
us picture is a woman in a kitchen, taking a bunch of flour, adding yeast and
water, and then mixing the result until they are all combined. It seems
ordinary and obvious. Except it isn’t. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I already
noted that yeast or leaven (both are found in English translations) is not just
a small bit of dry yeast, but a good amount of starter. What is being added is
not something that could easily be overlooked, but it is a good amount and
quite intentional.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The next
point where our imagination differs from the text is where the woman “mixes”
the yeast into the flour. The actual word is “hid” and it is found in multiple
English translations as well. But “hiding” yeast in flour doesn’t make much
sense to us, whereas mixing it into the dough makes more sense, so many
translators have opted to use “mix” instead. And our imagined picture follows
this translation choice. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiITmRpFlI95i8a7Ie7mCVAYdxMRASFUbZ-JO6ygpMvJAudzPYU6bPGf_JFuwgM4pvF4ASKXCBbZovoahEfLtCRQ7HtIiGbjy1z0Mo9_vtTmb_lIMMxqF-gfbJE6dQTnwJTv1shOPrbim2kKwW23Dol4we3b5zqU6rja5rgPkCqAf09uUcsaWYw/s640/flour-1528396_640.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="424" data-original-width="640" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiITmRpFlI95i8a7Ie7mCVAYdxMRASFUbZ-JO6ygpMvJAudzPYU6bPGf_JFuwgM4pvF4ASKXCBbZovoahEfLtCRQ7HtIiGbjy1z0Mo9_vtTmb_lIMMxqF-gfbJE6dQTnwJTv1shOPrbim2kKwW23Dol4we3b5zqU6rja5rgPkCqAf09uUcsaWYw/s320/flour-1528396_640.jpg" width="320" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">An aside
here regards the use of “yeast” in scripture. In Christian tradition, yeast is
often assumed to be negative. In fact, this very parable has some
interpretations where the entire premise is based on yeast being something evil
and sinful, which then permeates the dough. But is that a good interpretation? Although
many uses of the yeast metaphor in the New Testament often has negative connotations,
it is the context around the yeast that determines whether or not the yeast and
its behavior should be understood as negative or positive. The metaphor itself
is neutral.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p><p></p><span style="font-size: 12pt; line-height: 107%;">
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The final
point where we need to break through our imagined kitchen scene is where the
text reads “three measures of flour”. We probably imagine an amount that is
reasonable for regular, domestic baking – say three cups of flour. But that is
not what is in the text. Three measures of flour is about 47 pounds of flour. Imagine
adding water and yeast to it and then trying to mix the whole thing so that the
yeast is distributed throughout the dough. Now you see why “mix” doesn’t make
any sense in this parable. First, the amount would be way too much for a single
person to accomplish. Second, it would take a huge amount of starter to make
any difference in the short run. Therefore, “hid” is the proper word, rather
than “mix”. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What we have
then, is a new picture of this parable. A woman has 47 pounds of flour,
presumably with sufficient water added to let it soak and permeate all of the
flour, and then a portion of sourdough starter that she places deep into the
dough, somewhere. And then she lets time pass. The yeast in the starter feeds
and multiplies at this immense amount of food. It grows until it spreads to the
entire dough. <o:p></o:p></span></p>
<h1>Interpretations of the Parable<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The yeast is
“planted” into the dough, just as the seeds from earlier parables in Mathew 13
are sown into the field. Time passes until the harvest is revealed. For the
dough, time passes until the yeast is found throughout the dough. Each of the
parables in Matthew 13 contains a surprise that is found: surprising abundance,
unexpected weeds, surprising treasure, and so on. That a small amount of
starter can permeate such an enormous amount of dough is also a surprise. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Dr. Amy-Jill
Levine writes in <i>Short Stories by Jesus</i>, “Whatever the woman is doing,
its results will come to light. What is hidden is only hidden so that it can be
brought forth, and in the revelation the original is somehow transformed…”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h2><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1SK5dUHJrV2Hjxj0s58uRIZWTe8TVUPaS6i2oeoDn7p9eAVVhuY6QxgcxSGS78GFEtdUG4tsdK94T8n8n-8CHBCWzO2J3YWro-cZbe5faV5wtOB-krAky6uopbF9ab48NvG5i9hz-OXZAyfNb1k07umBMbqB_oRmTvJ9WYZN_0K8Mb3Isi5fJ/s500/sarah-gettyimages-171408769-57066c8b3df78c7d9e980d24.webp" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="375" data-original-width="500" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1SK5dUHJrV2Hjxj0s58uRIZWTe8TVUPaS6i2oeoDn7p9eAVVhuY6QxgcxSGS78GFEtdUG4tsdK94T8n8n-8CHBCWzO2J3YWro-cZbe5faV5wtOB-krAky6uopbF9ab48NvG5i9hz-OXZAyfNb1k07umBMbqB_oRmTvJ9WYZN_0K8Mb3Isi5fJ/s320/sarah-gettyimages-171408769-57066c8b3df78c7d9e980d24.webp" width="320" /></a></div>Connections with Story of Abraham and the Three Strangers<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But there is
even more. The words and the images of this parable have a strong connection to
the story of Abraham, Sarah, and the three strangers that is found in Genesis
18:1-15.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The first
connection between Abraham’s story and the parable is quite easy to make. It is
the “three measures” of flour that are used in both stories. Both describe
bread baking that is far more than would be needed for a small household, or
even a larger, extended family. Sixty dozen biscuits<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
could literally feed a small army. Never mind the amount of time and work it
would take to bake them all from scratch.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The second
connection is not nearly so obvious, especially when working only with English
translations. I will get a bit nerdy and into the weeds with a quick study of a
couple of key Greek terms that are found in these texts.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmLObWjbSHJTVOL0VAGIs1ZImiZeqedAtv_rLr79KyycriFGZPlyNiRUcPlUPsujIYMSrL1w4uw4wqKh2KBZ52izSe7JjGjXDcFsjhHSpFale_0bssEToj8AT1EBQVHgIMp40ic_TI76CztsMYMM--1tVcNyEnqJ-nu692n1-nKC4cY-MQ17QT/s1600/R.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmLObWjbSHJTVOL0VAGIs1ZImiZeqedAtv_rLr79KyycriFGZPlyNiRUcPlUPsujIYMSrL1w4uw4wqKh2KBZ52izSe7JjGjXDcFsjhHSpFale_0bssEToj8AT1EBQVHgIMp40ic_TI76CztsMYMM--1tVcNyEnqJ-nu692n1-nKC4cY-MQ17QT/s320/R.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;">The word for
“hid” is <i>enkrypto</i> in Greek, from which we get words such as encrypt,
cryptography, and crypts. When Abraham calls for Sarah to make cakes, the
Hebrew word used there is <i>ugot</i>. That in itself is uninteresting and no
connection is found, but in the Septuagint translation of the Hebrew, the word
used for “cake” is <i>enkrypsias</i>, a cognate (i.e., derived from same root)
of <i>enkrypto</i>. Why might the root “to hide” apply to a baked bread? It
seems to be that it was because the dough was “hidden” in the ashes of the oven
for it to bake. <o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The third
connection is that of a woman and her involvement in the process of baking.
Sarah is asked to bake cakes; the woman in the parable hides the yeast in the
flour. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The connection
between the two texts appears to be intentional. Therefore, we might do well to
see how the two stories together might bring us new understandings from the
parable. For these, I continue to borrow from Dr. Levine’s work on this
parable.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The first
connected interpretation suggested by Dr. Levine is that of pregnancy and the
Messianic age. The story of Abraham is quite explicit in its statement of
Sarah’s insemination by Abraham,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
a subsequent pregnancy, and then the birth of a miraculous child. In ancient
times (and perhaps even in fairly modern times) women’s bodies were seen as
fields to be plowed and sowed, the women’s bodies, like the earth, providing
nurturing and a place for growth. Back then as well as today there is also a phrase,
“She’s got a bun in the oven,” conveying a similar analogy, but reducing the
woman to merely an appliance. <o:p></o:p></span></p>
<h2>Several Suggested Interpretations<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The parable
of the yeast is about a miraculous growing of something that is planted into
it. The growth of the dough could be compared to a pregnancy. Second Esdras
4:39-40 and Romans 8:22 describe the end of the Present Age as a pregnancy
coming to term. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9deE1bcJJrwzY1EIPc4CMTNHjuSezsp1ETcfONdRcZTKge7MM8oMxoGe8fEkM0socATBEheYfgJ0obTr7mU3C6t77dN02z98bRSZ7eRw3lI3dy1duoSVrBo48uo9lrtNZNQBUYkZmuTiBnV7rJYISVJ320JIWIxXJtB6I3K8VLTQrTSkX38E4/s1024/25141597360_1ab02e3467_b.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="683" data-original-width="1024" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9deE1bcJJrwzY1EIPc4CMTNHjuSezsp1ETcfONdRcZTKge7MM8oMxoGe8fEkM0socATBEheYfgJ0obTr7mU3C6t77dN02z98bRSZ7eRw3lI3dy1duoSVrBo48uo9lrtNZNQBUYkZmuTiBnV7rJYISVJ320JIWIxXJtB6I3K8VLTQrTSkX38E4/s320/25141597360_1ab02e3467_b.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;">Dr. Levine
suggests, “Perhaps the parable tells us that, like dough that has been
carefully prepared with sourdough starter or a child growing in the womb, the
kingdom will come if we nurture it.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">A second
suggested interpretation is about the abundance of the kingdom. Perhaps the
parable is telling us that when it comes to the kingdom, extravagance and
generosity is the norm. Is the parable telling us that what might seem
wasteful, is in fact, not? That sometimes our well-intentioned stewardship of
resources might be getting in the way of the growth of the kingdom? Or is it an
indirect reminder that as we pray, “Give us this day our daily bread,” some of
us have way more than we need, while others really mean the prayer?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And a third
suggested message from the parable is that the kingdom springs up and grows in
the mundane, whenever and wherever peoples’ needs are being met. That through our
everyday, ordinary lives, when we strive to do the best we can to be neighbors
to our neighbors, the yeast of the gospel and God’s kingdom is being hidden
where it will multiple and grow in its own time, to be revealed at the end of
present history.<o:p></o:p></span></p>
<h1>Conclusion: Reading Parables Well<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Today’s
gospel reading ended with the following words.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">“Have you understood all this?” They answered, “Yes.” And he
said to them, “Therefore every scribe who has been trained for the kingdom of
heaven is like the master of a household who brings out of his treasure what is
new and what is old.” (Matthew 13:51-52 NRSV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">My hope and
prayers and desires for us, including myself, is that what I have offered this
week and last, will be seeds and yeast that give us new spiritual eyes and
minds as we read familiar parables. And in that way, we will be better equipped
to be like the scribe of the kingdom of heaven that Jesus describes as the
summary of his parables. <o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Levine, Amy-Jill. <i>Short Stories by Jesus</i>, p. 124, 129. “The term
‘yeast,’ used metaphorically in the New Testament, has a negative connotation.
Yet at least in the Gospels, it is <i>particular</i> leaven that is the problem…
Yeast <i>need not</i> have a negative connotation, but it <i>might</i> have
one.”<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<i>Ibid., </i>p. 132.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<i>Ibid.</i><u>, p. 133. <o:p></o:p></u></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Genesis 18:12. “After I have grown old, and my husband is old, shall I have
pleasure?” Many English translations try to skirt around the quite obvious
statement that Sarah is wondering if she will experience sexual pleasure again.<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%2020230730.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<i>Levine, </i>p. 136.<o:p></o:p></p>
</div>
</div><br /><p></p></span><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-5331586475982263612023-07-23T13:14:00.003-08:002023-07-23T13:14:55.983-08:00Sermon: Weeds!<p>Lectionary: Proper 11</p><p>Text: <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A24-30%2C+36-43&version=NRSVUE" target="_blank">Matthew 13:24-30, 36-43</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRzMrN8UbdNpre8JqrJeqaWGkzNqggwW606yBBsWOfRhhpo2PZDA4X4wYaLJO7SoUHCU7KsCTciZBJXWS_a0r25tFhV3kcmTl30Re53cvtl0VTfALmtkEgU17o35WBK0dqL6RSLVebIemZPknjIwAZNmy_Uvg6LwuoA7dx-Pvg5GhBhniu1qDL/s500/Parable%20of%20the%20Wheat%20&%20Tares_Weeds%20%231.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="334" data-original-width="500" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRzMrN8UbdNpre8JqrJeqaWGkzNqggwW606yBBsWOfRhhpo2PZDA4X4wYaLJO7SoUHCU7KsCTciZBJXWS_a0r25tFhV3kcmTl30Re53cvtl0VTfALmtkEgU17o35WBK0dqL6RSLVebIemZPknjIwAZNmy_Uvg6LwuoA7dx-Pvg5GhBhniu1qDL/s320/Parable%20of%20the%20Wheat%20&%20Tares_Weeds%20%231.jpg" width="320" /></a></div><p></p><h2 style="text-align: left;">Literary and Historical Contexts</h2><h1><o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">These three
weeks – last week, today, and next week – the gospel texts go through the
parables that are recorded in Matthew chapter 13. One way to read them is to
take each one as an isolated parable, self-contained and interpreted within
itself. Additionally, a couple of them have interpretations that are offered:
the parable of the Sower which we heard last week, and the parable of the weeds
found in today’s reading.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But if we
zoom out and look at how this gospel writer has arranged the narratives around
chapter 13, we can find some possible reasons for this textual and literary
arrangement and perhaps some interpretive keys as well.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Chapter 12
is a series of narratives about how religious experts and even his birth family
had conflicts and misunderstandings about Jesus. Chapter 13 ends, after the
parables, with Jesus’ rejection by his hometown, Nazareth. From a historical
perspective, this could reflect what was being experienced by the community to
whom Matthew wrote. It is then, quite likely that the parables as recorded
through Matthew, addressed and offered answers to some of the questions that
may have been strong in the minds of one of the early Christian communities. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Here I want
to offer some thoughts on the interpretations that are found alongside the
parables. According to the text, it is Jesus who explains his own parables
after his disciples ask about them. And many scholars accept that these
explanations come from Jesus. But there are other scholars who question that
view. They suggest that it was the gospel writer who provided these
interpretations as coming from Jesus. Since the author of the gospel of Matthew
was separated from Jesus by four or more decades, he may have been writing down
a tradition that had become attributed to Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Some reasons
to think that the interpretation given may not be originally from Jesus include
1) that the interpretation fits too neatly, and 2) the interpretation is too
allegorical rather than parabolic. Generally, parables were told to raise
questions and to discomfort, to cause listeners to think, and offer multiple
interpretations. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Whether the
interpretations found in Matthew 13 are originally from Jesus or not ultimately
does not matter too much, except when they stop us from pondering over them for
additional meanings. The interpretations do fit with giving answers to the
historical question of why Jesus and his gospel was rejected by so many who
heard it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">With some of
the preceding literary and critical background out of the way, let us investigate
today’s text about the parable of the weeds.<o:p></o:p></span></p>
<h2 style="text-align: left;">Thinking About Parables</h2><h1><o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This is
another of the parables that I recall hearing in sermons and in children and
youth classes. You may have had the same kind of experience. Therefore, it is
easy to kind of skim over it, saying, “Uh huh, yup,” and content that we know
what it says. It is so familiar, as is the interpretation of it given some
verses down. We know how the parable reads and what it means. Or do we? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I began
preparation for this sermon by going through several commentaries, and of them
there were two that offered suggestions for an interpretation of the parable
that pretty much is the opposite of the interpretation given in the Matthean
text.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
At first, I thought this interpretation was bonkers and couldn’t see how it
could be derived from the parable’s text. But then I got into the “weeds” (so
to speak) about the weed that is the likely one described in the parable. And
from there I looked at the next two, short parables following today’s and
realized, hmm…, yes…, the alternative interpretation is completely
nontraditional and seems totally crazy, but…, not so crazy and fits
thematically and literarily where the parable is placed among the other ones.
If we take the perspective that the interpretation that is offered in the text
is not the only one or the only correct one, it opens multiple other
possibilities.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">That’s the
general thought process I had. Now let’s get into some specifics.<o:p></o:p></span></p>
<h2 style="text-align: left;">Thinking About Weeds</h2><h1><o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left;"><tbody><tr><td style="text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/0/01/Triticum_aestivum_-_K%C3%B6hler%E2%80%93s_Medizinal-Pflanzen-274.jpg" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="591" data-original-width="485" height="269" src="https://upload.wikimedia.org/wikipedia/commons/0/01/Triticum_aestivum_-_K%C3%B6hler%E2%80%93s_Medizinal-Pflanzen-274.jpg" width="220" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Wheat</td></tr></tbody></table><span style="font-size: 12pt; line-height: 107%;"><br /><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">For some
reason, perhaps because I heard this story many times growing up, and those
early impressions still are the most prominent in my mind; when I hear or read
about the weeds in this parable, I think of normal, everyday weeds most of us
are familiar with. They are still annoying, frustrating, and take work to dig
out, but that pales in comparison with the weed that is the most likely one
found in this parable.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/c/cd/Illustration_from_Medical_Botany%2C_digitally_enhanced_from_rawpixel's_own_original_plates_91.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img alt="Bearded Darnel" border="0" data-original-height="800" data-original-width="550" height="287" src="https://upload.wikimedia.org/wikipedia/commons/c/cd/Illustration_from_Medical_Botany%2C_digitally_enhanced_from_rawpixel's_own_original_plates_91.jpg" title="Bearded Darnel" width="198" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Bearded Darnel</td></tr></tbody></table><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"><span style="font-size: 12pt; line-height: 107%;">I figuratively
went into the “weeds” to learn about the weed of this parable. What most scholars
believe this weed is, is the one known as the <i>bearded darnel</i>. It is a
truly fascinating plant.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
What I found explains some of the specific details found in the parable.<o:p></o:p></span></span></p><span style="font-size: 12pt; line-height: 107%;">
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">For
instance, why does it take so long for the slaves to discover that there are weeds
mixed with the wheat? Because the darnel looks exactly like wheat until the
unripe stalks of fruit open up at the same time as the wheat. Then the two
plants become identifiable. And by then the roots of the wheat and weeds are so
intertwined that it is impossible to dig up the weeds without also digging up
the unripe wheat. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The sorting
could only happen after they are harvested, and the good stalks sorted out from
the darnel. The wheat stalks have a straight fruit while darnel stalks have
fruit that develops in small alternating clumps. Modern sorting machinery is
able to automatically separate the wheat, but it was previously a tedious job done
by hand. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The darnel is
a weed that has fully adapted to infiltrating cultivated wheat crops. It cannot
exist on its own. It must be planted alongside the wheat by humans. It is also
interesting to note that oat and rye were found by humans because they too, required
human cultivation. However, they were found to be useful to humans and thus
their adaptation worked out quite well.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Darnel, on
the other hand, is mostly harmful to humans. It does have properties that can
cause intoxication – dizzy, off-balance, and nauseous – in small amounts. In
larger amounts it is fatal. This small amount is known to have been
deliberately introduced into ancient and medieval brewing to obtain their
effects and increase the intoxication from drinking a beer, for instance. There
is at least one scholar who argued that because it was impossible to fully
eradicate the presence of darnel from wheat, that medieval baked goods were to
some degree, intoxicating, and therefore, “European peasantry lived in a state
of semi-permanent hallucination.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Sort of like the “special” <i>weed</i> brownies that we might find down the
street today.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">If you ever
encounter the surname <i>Darnell</i>, it is quite probable that one or more of
their ancestors had cultivated the darnel plant for its properties, to be added
intentionally in brewing beverages or to baking. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Why did I
just spend a rather lengthy digression bringing you details about the bearded
darnel? Because 1) it occupies a grey area between potentially useful and
harmful; 2) it was something that was a part of the normal wheat planting
process to have some darnel just accompanying the wheat; and 3) it starts out
unnoticed but then it becomes quite obvious. Each of these three observations
can alter the allegorical interpretation that is found in the Matthew text. And
I think that ancient societies knew these things about wheat and the bearded
darnel, including the hearers of the parable.<o:p></o:p></span></p>
<b><span style="font-size: large;">Allowing a Different Interpretation</span></b><br />
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I am taking
the interpretation suggested by the two commentators mentioned earlier, turning
upside-down the traditional interpretation. This interpretation takes the
position that the householder or the farmer represents the landowners of
society, those who hold power and privilege; those who control the political
and economic powers. The “good” seed then, is only “good” from their
perspective. They sow the good seed to maintain the status quo, with their
power and privilege, but for those who are not part of the upper class, the
good seed is bad, for it means continued poverty and injustice. One of the
commentators mentioned earlier writes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">“On the other hand, perhaps the field in this parable is a
metaphor not for the church as much as for the world. The farmer then might
stand not for God but for the prevailing social and economic structures of
Jesus’ day, even the Roman Empire itself, and the ‘enemy’ is instead Jesus,
whose preaching, teaching and healing are God’s invasion of the old world with
the empire of heaven. If so, Jesus is here, as in the Beelzebul controversy,
the one who is stronger than Satan and ties him up in order to plunder his
house (12:29), and the farmer represents the social, political, and economic
forces that oppress God’s people. Although the world opposes the church, it
will not be destroyed. God will save it and judge its enemies.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The second
commentator adds another facet to this interpretive perspective, writing,
“Individual Christians are sown as subversive ‘weeds’ in that field.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I mentioned
earlier that I thought this interpretation was crazy and untenable, but as I
read through the parable with the information about the darnel weed in mind, it
became more plausible. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The first
place that raised a question for me was when the householder says that “an
enemy has done this.” Although the hearers, as an outside observer, know this
based on what has already been described, on what basis does the householder
claim this? If the weeds were a normal, if undesired part, of all wheat fields,
how could the householder claim that an enemy has intentionally planted the
weeds? In my mind this opened the possibility that a simplistic, straightforward
allegorical interpretation, while permissible, may not be the only one
available.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And then I
read the next two short parables (which is part of next week’s gospel reading).
The first parable is about a mustard seed, where a tiny seed mysteriously grows
into a large shrub that allows birds to nest in it, becoming an integral part
of the ecosystem. The second parable is about yeast that is added to dough,
mysteriously grows and permeates the entire dough and becomes an inseparable
part of it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Both
parables share themes of mysterious origins, growth, and becoming integrated
into its environment. And then I realized that the same themes could be found
in the parable of the weeds: the sowing that happens in secret, the mysterious
growth, the reveal of the extent of the growth that isn’t apparent until close
to the end, how it becomes inextricably intertwined with the environment, and
the confounding of the entire process – these are all themes in the parable of
the weeds that are shared with the next two parables.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And it was
at this point that I became convinced that a very different, upside-down
interpretation is quite plausible and can be supported by the literary context:
where perhaps “good” may sometimes be merely a label that is given to something
that is used to justify beliefs and actions; where the householder/farmer and
the land represents the oppressive status quo; where the “enemy” is actually
good; and the “weed” represents the secret, mysterious, and the intertwining
nature of the gospel that is found in the subsequent two parables. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The point of
all this is not to dismiss the traditional, allegorical interpretation, or to
declare that the alternate interpretation is better. Rather, I offer it to suggest
a way to break out of years of prior hearing, experience, and tradition; to challenge
our assumptions, and to hear parables as they were originally meant to be heard
– to raise questions, to challenge beliefs, and to disquiet and discomfort its hearers.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
If parables only serve to confirm our beliefs and settle us, perhaps we have
not read them sufficiently well. If what I learned this week and offered to you
today provokes and challenges us, then I think the parable has done what it is
meant to do.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Gospels: Matthew</i>, Volume 1. WJK Press. “Exegetical
Perspective” and “Homiletical Perspective” on Matthew 13:24-30. <o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<a href="https://www.atlasobscura.com/articles/wheats-evil-twin-has-been-intoxicating-humans-for-centuries">Wheat's
Evil Twin Has Been Intoxicating Humans For Centuries - Gastro Obscura
(atlasobscura.com)</a> – <a href="https://www.atlasobscura.com/articles/wheats-evil-twin-has-been-intoxicating-humans-for-centuries">https://www.atlasobscura.com/articles/wheats-evil-twin-has-been-intoxicating-humans-for-centuries</a>
<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<i>Ibid</i>. <o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Gospels: Matthew, </i>Volume 1, p. 1009. <o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<i>Ibid</i>., p. 1015.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="tab-stops: 332.35pt;"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
The back page of the Petersburg Lutheran Church bulletin for July 23, 2023 includes
yet another way of interpreting the parable of the weeds. See <a href="https://www.petersburglutheran.com/hp_wordpress/wp-content/uploads/2023/07/07.23.2023-bulletin.pdf">07.23.2023-bulletin.pdf
(petersburglutheran.com)</a> (<a href="https://www.petersburglutheran.com/hp_wordpress/wp-content/uploads/2023/07/07.23.2023-bulletin.pdf">https://www.petersburglutheran.com/hp_wordpress/wp-content/uploads/2023/07/07.23.2023-bulletin.pdf</a>)<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230723.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
For an extended discussion of these ideas, see the “introduction” in <i>Short
Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi, </i>by Amy-Jill
Levine. <o:p></o:p></p>
</div>
</div><br /><p></p></span><p></p></span><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-16032860841765973192023-06-11T13:25:00.003-08:002023-06-11T13:25:45.588-08:00Sermon: Faith and Faithfulness<p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu9Z8l993dNtemPDVf0Wxs1o5IdqEXaNQzm75QDAp-kADSofpWpxlEVUiCiZ147fYPY2-utAHE2hgdWwetzccNfAi0vMF3GZZMmmchNeiqRS5vttkgq1YwPS1SQ4-M_AQ3q4rXZzGPlrzN_WDUJmmqhctTFGP9AXyUbWlMZXRgc5TbJzNSQw/s2048/2048px-Lastman,_Pieter_-_Abraham's_Journey_to_Canaan_-_1614.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1311" data-original-width="2048" height="205" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu9Z8l993dNtemPDVf0Wxs1o5IdqEXaNQzm75QDAp-kADSofpWpxlEVUiCiZ147fYPY2-utAHE2hgdWwetzccNfAi0vMF3GZZMmmchNeiqRS5vttkgq1YwPS1SQ4-M_AQ3q4rXZzGPlrzN_WDUJmmqhctTFGP9AXyUbWlMZXRgc5TbJzNSQw/w320-h205/2048px-Lastman,_Pieter_-_Abraham's_Journey_to_Canaan_-_1614.jpg" title="Pieter Lastman, Public domain, via Wikimedia Commons" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">Abraham's Journey to Canaan - 1614</span></td></tr></tbody></table><br />Lectionary: Proper 5A</p><p>Texts: <a href="https://www.biblegateway.com/passage/?search=Genesis+12%3A1-9%3B+Romans+4%3A13-25%3B+Matthew+9%3A9-13%2C+18-26&version=NRSVUE" target="_blank">Genesis 12:1-9; Romans 4:13-25; Matthew 9:9-13, 18-26</a></p><p class="MsoNormal"><o:p></o:p></p><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal">For what would you give up all your comforts and stability
of life? Is there anything for which you would pull up all roots, cut all relational
ties, and embark on a nomadic life, not knowing whether you would ever settle
down again? <o:p></o:p></p>
<p class="MsoNormal">Given our modern context with its technology and
communications, it’s difficult to imagine the Bronze Age world in which leaving
one’s place of belonging – the land on which one was born and would inherit and
all the family, clan, and tribal ties – meant risking one’s own very life and
survival. <o:p></o:p></p>
<p class="MsoNormal">Yet Abraham (or technically, at the time, Abram) did just
that. Why? <o:p></o:p></p>
<p class="MsoNormal">This turns out to be yet another instance where the story is
quite familiar, and because it has been heard so many times, we assume a lot
about it that just isn’t there in the actual text. But there are also other
details that aren’t in the immediate text of the narrative but can help fill in
the broader context. Some of these can be found by looking at other texts in
the Bible, and others from historical and cultural studies of the times and
places in question.<o:p></o:p></p>
<h1>Gods of Abram’s Household<o:p></o:p></h1>
<p class="MsoNormal">The text reads that Yahweh spoke to Abram and told him to “Go
from your country and your kindred and your father’s house to the land that I
will show you.” (Gen 12:1<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>)
Because God commands, Abram obeys. It’s as simple as that. Or is it? <o:p></o:p></p>
<p class="MsoNormal">Most of us read these patriarchal narratives with the
assumption of monotheism, where the one true God is already known and
worshiped. But that is not at all the case. When archaeology is examined,
monotheism among the Israelites does not take hold until the Jews return from
their Babylonian Exile. Up until their captivity into exile, most Israelites
assumed the existence of, and often worshiped, multiple gods.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></p>
<p class="MsoNormal">Abram and his father’s household was no different. There is
evidence that their primary deity was Sin, or the moon god of Sumeria. Many of
the names found in the family may have references to the worship of the moon
god.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
The city of Haran is known to have had a temple to Sin.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></p>
<p class="MsoNormal">Abram does descend from the line of Shem, so it shouldn’t be
surprising to find Yahweh among the household gods. But it is quite possible
and (in my opinion) likely Yahweh had been relegated to one of the minor
household deities.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
We aren’t told how Yahweh speaks to Abram. It could be through divination, it
could be through omens, it could be through a dream.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<h1>The One Thing that Matters to Abram<o:p></o:p></h1>
<p class="MsoNormal">However it happens, Abram hears from Yahweh. But why heed
the words of one god among so many? As for Abram, there is nothing special
about Yahweh. Except one thing. Yahweh promises Abram that he will have
descendants. Back in Genesis 11:30, it was noted that Abram was married to
Sarai, who was barren. We read that when Abram hears from Yahweh, he is about
seventy-five years old. It would seem nearly impossible to have a child under
these circumstances. Yet that is Yahweh’s promise. And it is the one thing for
which Abram would and does leave his father’s family and ancestral lands. It is
the one and only thing that is of value to him. <o:p></o:p></p>
<p class="MsoNormal">It was no simple or easy matter to leave one’s household
behind. <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">A man was identified in the ancient
world as a member of his father’s household. When the head of the household died,
his heir assumed that title and its responsibilities. It is also identified
with ancestral lands and property. By leaving his father’s household, Abram was
thus giving up his inheritance and his right to family property.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;">Land, family and inheritance were
among the most significant elements in ancient society. For farmers and
herdsmen land was their livelihood. For city dwellers land represented their
political identity. Descendants represented the future. Children provided for
their parents in old age and enabled the family line to extend another
generation. They gave proper burial to their parents and honored the names of
their ancestors. In some of the ancient Near Eastern cultures these were
considered essential to maintaining a comfortable existence in the afterlife.
When Abram gave up his place in his father’s household, he forfeited his
security.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Abram was not only forfeiting his own security, but he was
also turning his back on caring for his ancestors and the rest of the household.
I strongly suspect that there was tremendous pushback and appeals to change his
mind. Yet the one thing – having descendants of his own – was stronger. And one
of the gods, Yahweh, promised that one thing to him. </p>
<h2>Abram’s Self-Interest<o:p></o:p></h2>
<p class="MsoNormal">Lest we assume that Abram is just that devoted and willing
to follow words he hears from a god, we only need to go a few verses into the
next narrative to discover that Abram is self-serving and conniving. At least
at this point in life, Abram’s primary interest is making sure he prospers. <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>10</sup> Now there was a
famine in the land. So Abram went down to Egypt to reside there as an alien,
for the famine was severe in the land. <sup>11</sup> When he was about to enter
Egypt, he said to his wife Sarai, “I know well that you are a woman beautiful
in appearance, <sup>12</sup> and when the Egyptians see you, they will say,
‘This is his wife’; then they will kill me, but they will let you live. <sup>13</sup>
Say you are my sister, so that it may go well with me because of you and that
my life may be spared on your account.” (Genesis 12:10-13)<o:p></o:p></p>
<p class="MsoNormal">When Abram hears from Yahweh the promise of descendants and
a great nation to boot, I’m sure he notices there are no conditions other than
leaving his ancestral ties. There are no ongoing requirements. There is nothing
required to be given to Yahweh once the promise is fulfilled. It’s all win for
Abram. Subsequent promises and covenants Yahweh makes with Abram do not contain
conditions either. This Yahweh seems to be all about giving and not requiring
nor expecting anything in return. This is about as unconditional a promise as
one can be.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></p>
<p class="MsoNormal">Although Abram left behind security of land, belonging to a
household, and the comforts of living in a city, he did take along sufficient
wealth that could be carried or walk on their own – livestock, portable wealth,
his wife Sarai, his nephew Lot, and slaves. Abram gave up much, but according
to the text, certainly not everything.<o:p></o:p></p>
<h1>Definitions of Terms Matter<o:p></o:p></h1>
<p class="MsoNormal">Although the Genesis 12 text does not explicitly state that
Abram believed Yahweh, farther into the Abraham cycle of stories, in chapter 15
we read that Abram believed Yahweh. I think it is appropriate to read Abram’s
believing back into chapter 12. <o:p></o:p></p>
<p class="MsoNormal">But what does it mean to believe? What is faith? In the
reading from Romans, we heard the two terms <i>faith</i> and <i>believe </i>multiple
times in Paul’s use of the story of God’s promise made to Abraham. The first verse
that we heard from Romans reads:<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup>13</sup> For the promise that
he would inherit the world did not come to Abraham or to his descendants
through the law but through the righteousness of faith. (Romans 4:13)<o:p></o:p></p>
<p class="MsoNormal"><i>Righteousness</i> is yet another term that pops up in
frequent association with faith and belief. Many of Paul’s references to
Abraham in this section of Romans comes from Genesis 15, including one that is the
key to Paul’s argument, “And he [Abram] believed the LORD, and the LORD
reckoned it to him as righteousness.” (Genesis 15:6)<o:p></o:p></p>
<h2>Frameworks for Defining Theological Terms<o:p></o:p></h2>
<p class="MsoNormal">Those of us who were raised in the modern Western world traditionally
approach the concepts of faith, belief, and righteousness from a perspective of
science and law. We tend to emphasize knowable facts and attributes of God.
Faith and belief then, becomes accepting and believing those data points about
God. Righteousness is a term weighed with judicial and moral overtones. So, a
righteous person is one who is morally good and does their best to always keep
the law.<o:p></o:p></p>
<p class="MsoNormal">Maybe it comes as a surprise that this kind of thinking is
exactly what Paul is writing against in Romans chapter 4. Or maybe it shouldn’t
be a surprise at all. The Roman Empire was fastidious in its laws and
observances. There were detailed and specific rituals to be performed to
maintain one’s good standing with the gods. It is to those who were raised in
this environment, immersed in this way of thinking about the law, to whom Paul
writes. And it should be noted that we in the West are inheritors of this way
of thinking, both in secular politics and in religion. <o:p></o:p></p>
<p class="MsoNormal">Paul, even though he is a Roman citizen, is thoroughly
Jewish and Hebrew in the way he approaches the concepts of faith, belief, and
righteousness. Instead of a legal framework for these terms, Paul understands and
utilizes them within a relational framework.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
The starting point of faith for Paul is not accepting facts about God, but
rather, trust in the reliability of a relationship. Belief is not about an
intellectual assent about God’s attributes, but rather, the confidence that God
will deliver on God’s promises. And righteousness is primarily not about being
in good moral or legal standing with God, but in a trusting relationship with
God. <o:p></o:p></p>
<p class="MsoNormal">That is why Paul writes about Abraham, “No distrust made him
waver concerning the promise of God, but he grew strong in his faith as he gave
glory to God, being fully convinced that God was able to do what he had
promised. Therefore ‘it was reckoned to him as righteousness.’” (Romans 4:20-22)<o:p></o:p></p>
<p class="MsoNormal">Stated another way, <i>faith is trust in God’s absolute
faithfulness</i>. And that is the only human response necessary and appropriate
to God’s invitation to be in right relationship with God; aka, righteousness.
Unlike with other deities and nearly all human relationships, there are no
conditions, no rituals, and no imposed penalties. The offer from God is
unconditional.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
This is grace.<o:p></o:p></p>
<h1>Examples of Faith (Trust)<o:p></o:p></h1>
<p class="MsoNormal">This is the framework in which we can read the gospel text
for today. Yes, it begins with the call of Matthew into Jesus’ group and
Matthew seems to get up and follow Jesus, leaving behind his prior life, much
like Abraham. But in the broader textual context, the call appears to be just a
minor detail. It seems mostly a narrative hook to bring us to the series of
other vignettes that follow.<o:p></o:p></p>
<p class="MsoNormal">The thematic thread that I see going through the vignettes
of our gospel reading is the question, “What kinds of people place their trust
in God (or more precisely here, in Jesus)?”<o:p></o:p></p>
<p class="MsoNormal">First, there is Matthew and then all his family, friends,
and acquaintances. They were generally thought to be socially unacceptable at best,
and treasonous at worst. Jesus invites Matthew to trust in him, and Matthew
does and brings many others to get a chance to meet Jesus. Those who thought
they could never be fully accepted by God are now being invited into a
relationship with God.<o:p></o:p></p>
<p class="MsoNormal">But then, a leader of the people (Mark identifies this
person as a synagogue leader) comes to ask Jesus for help. Jesus does not turn
aside the request from someone with higher social standing.<o:p></o:p></p>
<p class="MsoNormal">And then a woman with a flow of blood for twelve years
quietly approaches Jesus, not wanting to make a scene nor to be known. Here is
a person who is ritually impure, to be avoided. When she does get her wish to
touch Jesus’ cloak and is healed, Jesus notices and commends her for her faith
(or shall we say, trust?). With her healing, she can return to normal society
and restore relationships that had been ruptured due to her condition. <o:p></o:p></p>
<p class="MsoNormal">And finally, Jesus touches a dead girl (although he does say
that she “is not dead but sleeping”). Touching a corpse rendered a person
ritually unclean. Yet that fact does not stop Jesus. Instead of being
contaminated, Jesus restores life to the girl and restores relationships that moments
ago were, metaphorically speaking, dead. <o:p></o:p></p>
<h1>Faith Begins and Ends with God<o:p></o:p></h1>
<p class="MsoNormal">Each of these is a vignette of someone placing their trust
in God and God’s promises, and God holding to the promise. A broad range of
social standing, gender, and age are included as an example of God’s
encompassing acceptance and faithfulness.<o:p></o:p></p>
<p class="MsoNormal">God’s faithfulness does not depend on human response. It is
God’s to unilaterally and unconditionally offer. I think that is the most
important point that is being made across the three readings. Human faith in
God is fallible. Abraham’s trust in God faltered many times. The churches to
whom Paul wrote often had serious issues. Jesus’ had to often rebuke his
disciples for lack of faith. Yet God remained and remains faithful to any and
all who dare take a chance on God’s promises and begin the walk of trust in
God’s reliability. That is faith and faithfulness.<o:p></o:p></p>
<p class="MsoNormal">In the name of God who provides and sustains,<o:p></o:p></p>
<p class="MsoNormal">In the name of God who walked the path of faith,<o:p></o:p></p>
<p class="MsoNormal">In the name of God who stirs us to walk in faith…<o:p></o:p></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Bible texts from the <i>NRSV Updated Edition</i>, unless otherwise noted.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Many of the references to monotheism in the Old Testament may be seen as aspirational
or idealistic; it can be seen as exilic and post-exilic editors attempting to
explain the reason for being conquered and exiled, and a polemic against their
prior history of religious unfaithfulness. <o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<i>New International Commentary, Old Testament, Genesis 1-17</i>. Commentary on
Genesis 11:27.<o:p></o:p></p>
<p class="MsoFootnoteText" style="text-indent: .5in;">“Yet the possible connection
of Terah (Heb. teraḥ) with the word yārēaḥ, “moon,” and yeraḥ, “lunar
month,” if substantiated, would suggest that Abram’s family and ancestors were
worshipers of the moon. One suggestion is that Terah means “Têr is (the divine)
brother (or protector, Heb. ʾaḥ),” têr being a dialectal variant of šhr, a
South Arabic term for the moon. Sarai (Sarah) is the equivalent of šarratu,
“queen,” an Akkadian translation of a Sumerian name for Ningal, the female
partner of the moon-god Sin. Milcah is the same name as the goddess Malkatu,
the daughter of Sin. Laban (Heb. lāḇān) means “white,” and leḇāná, “the
white one,” is a poetic term for the full moon. In addition, both Ur and Haran
were thriving centers of moon worship; thus it is probable that the theological
milieu in which Abram lived for a good bit of his life was one in which the
cult focused its adoration on moon worship.”<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<i>IVP Bible Background Commentary, Old Testament. </i>Commentary on Genesis
11:31.<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Wondrium, <i>Understanding the Old Testament</i>: <i>Lecture</i> <i>5; </i>Abraham,
the Father of Three Faiths. <o:p></o:p></p>
<p class="MsoFootnoteText"><span style="mso-tab-count: 1;"> </span>“There
is no suggestion in the text that Abraham has met God or knows anything about
him. Later Jewish tradition filled in all sorts of stories from Abraham’s
earlier life, but those are not in the text here.<o:p></o:p></p>
<p class="MsoFootnoteText"><span style="mso-tab-count: 1;"> </span>According
to verse 1, Abraham is being asked to relinquish “his land and his family.” He
is being asked to leave Mesopotamia—that is, ancient Iraq. Essentially, Abraham
is asked to relinquish rich mercantile cities for a life of nomadism, leaving
behind gold and jade.<o:p></o:p></p>
<p class="MsoFootnoteText"><span style="mso-tab-count: 1;"> </span>There
is no indication that Abraham has any established credentials for this deity
that has made this command.”<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
It should be noted that there are many behaviors and actions that are taken by
the patriarchs that would later be proscribed in Israel. Divination is one. Marriage
and sexual relations with siblings or half-siblings is another.<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<i>IVP Bible Background Commentary: Old Testament</i>. Commentary on Genesis
12:1.<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Wondrium, <i>Understanding the Old Testament</i>: <i>Lecture</i> <i>5; </i>Abraham,
the Father of Three Faiths. <o:p></o:p></p>
<p class="MsoFootnoteText"><span style="mso-tab-count: 1;"> </span>“In
chapter 15, God reiterates an earlier promise that Abraham will have abundant
descendants. God provides him a visual image of how many descendants he will
have, but that supplies no basis at all to shore up any confidence. Still,
Abraham accepted God as reliable…<o:p></o:p></p>
<p class="MsoFootnoteText"><span style="mso-tab-count: 1;"> </span>God
is making promises to Abraham that are unconditional. There’s nothing Abraham
has to do in order for God to keep his side of the bargain. Symbolically, God
binds himself in this treaty ceremony without asking Abraham to do the same.”<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Richards, E. Randolph and James, Richard. <i>Misreading Scripture with
Individualist Eyes</i>. “Grace and faith are the language of <i>relationship.</i>”
(108)<o:p></o:p></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC20230611.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
Richards. “God, however, is not like the typical patron. God generously gives
patronage to all, including undeserving and treacherous clients, because he can
and wants to.” (108)<o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-61865859589459715592023-05-28T12:59:00.001-08:002023-05-28T12:59:45.124-08:00Sermon: Signs<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8NwfiHhrfiakH_a5cF5z7mjCKUmaZeUjUs1qRu2KGCytZ1N6TxJ1Ry0VviZE2lvA1CebomLpaLfQ98-vbS_Ze-PSbmPkDdVTZja7tDW1cLrDpqtQ0eYfW1D18ReSst0mv3bQlNupZ2u9igPJDKXND34R3gVMvizQUgQXRvcvcr-Rc9opRWg/s1136/wallpaperflare.com_wallpaper%20copy.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="758" data-original-width="1136" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8NwfiHhrfiakH_a5cF5z7mjCKUmaZeUjUs1qRu2KGCytZ1N6TxJ1Ry0VviZE2lvA1CebomLpaLfQ98-vbS_Ze-PSbmPkDdVTZja7tDW1cLrDpqtQ0eYfW1D18ReSst0mv3bQlNupZ2u9igPJDKXND34R3gVMvizQUgQXRvcvcr-Rc9opRWg/w320-h214/wallpaperflare.com_wallpaper%20copy.jpg" width="320" /></a></div>Lectionary: Pentecost (A)<br />
Text: <a href="https://www.biblegateway.com/passage/?search=Numbers+11%3A24-30%3B+Acts+2%3A1-21%3B+John+20%3A19-23&version=CEB" target="_blank">Numbers 11:24-30; Acts 2:1-21; John 20:19-23</a><o:p></o:p><p></p>
<h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I’m sure you
have heard the saying, “Don’t put God in a box,” or something like it, perhaps
many times in your experience. We all understand what that means and its intent
– that God is present and works beyond our small understandings and
expectations of how God is supposed to be and act. But it is much more
difficult for us to take that saying to heart and for us to interact with the
world as God does.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We have our
comfort zones. Our little boxes. And perhaps that is often truer in religious
settings. We have our traditions and ways of doing things that are comfortable.
We have a nice order and liturgy. We know what to expect and when to expect
them. Sure, an occasional change might be nice, but don’t make the change too
big. There are boundaries that define good order. We like everything and
everyone to fit within those boundaries. It makes us uncomfortable when the
boundaries are breached. It might possibly even be thought of as unacceptable
and best to be kept out and away.<o:p></o:p></span></p>
<h1>Prophesying in the Ancient World<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I suspect
most of us would be rather uncomfortable with the behavior of prophets and the
act of prophesying in the ancient world, including among the ancient
Israelites. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">We typically
think of prophecy as words rationally spoken or written down by someone about
future events. But that is not at all at the top of the priority list of
ancient prophets and prophecies. The purpose of prophecy was to communicate messages
from a divine being to humans. The prophet was an intermediary between the
divine realm and the human realm. In many cases, the act of prophesying was
thought to literally involve the possession of the mediating prophet by a
divine spirit. And the prophet would speak and act as if possessed. Prophets
uttered and acted ecstatically, frequently through unintelligible speech and
noises and bewildering behaviors. In other cases, however, prophecies could be
delivered as normal speech. The Hebrew Bible contains numerous examples of both
types of prophesying.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What would
we think if someone among us, right now, started speaking and acting
ecstatically? Or perhaps even just got up and started to declare to us a
supposed message from God? I do think most of us would immediately get very
uncomfortable, perhaps edging away, and wondering about their state of mind. We
might think through modern science and suspect that they might have some kind
of neurological issue or having a mental health episode. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But in the
ancient world, this was expected of religious intermediaries such as priests
and prophets, and in fact a sign of divine presence and authority.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Yet even
though ecstatic prophecy might appear chaotic, it followed cultural and
religious expectations. In our reading from Numbers, when two individuals,
Eldad and Medad, prophesied outside the approved and expected place and time,
there were some who tried to silence them. Moses, however, recognized that God
is larger than the narrow boundaries created by their religious and cultural
traditions, and wished that God’s spirit would pour out on even more of them. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus, too,
had to confront the narrowness of his own disciples.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
John reported to Jesus that he tried to stop someone from throwing out demons
in Jesus’ name, because that person wasn’t among their specific group and physically
following Jesus. Jesus rebuked John, “Don’t stop him,” and ended with a well-known
saying, “Whoever isn’t against us is for us.”<o:p></o:p></span></p>
<h1>Pentecost Sunday<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The first
Pentecost in Christian history fits within this same prophetic pattern and
expectations. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">1</span></sup><span style="font-size: 12.0pt; line-height: 107%;">
When Pentecost Day arrived, they were all together in one place. <sup>2</sup>
Suddenly a sound from heaven like the howling of a fierce wind filled the
entire house where they were sitting. <sup>3</sup> They saw what seemed to be
individual flames of fire alighting on each one of them. <sup>4</sup> They were
all filled with the Holy Spirit and began to speak in other languages as the
Spirit enabled them to speak. (Acts 2:1-4 CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The act of divine
possession or inspiration, as some prefer it to be called, is obvious. The sign
of divine presence and authority is the ability for all to speak in other languages.
This has occasionally been explained that there were enough disciples who knew
enough other languages so that it seemed like a supernatural event occurred,
even though it didn’t. But the plainest explanation that the author of Acts
wants his readers to understand is that these disciples were given unusual
abilities to speak languages that they had never spoken before. <o:p></o:p></span></p>
<h2>Not the Gift of Tongues (Glossolalia) <o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The event of
Pentecost has often been conflated with the speaking or use of tongues,
technically known as <i>glossolalia</i>, but they are two very different
things. We don’t have time to delve into details today, but for those
interested, Paul makes a clear distinction between the spiritual gifts of prophesying
vs. tongues in 1 Corinthians 14. The gift of tongues is most closely associated
with ecstatic utterances that are unintelligible. The gift of prophecy is
intelligible without an interpreter.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">They were mystified because everyone heard them speaking in
their native languages. <sup>7</sup> They were surprised and amazed, saying,
“Look, aren’t all the people who are speaking Galileans, every one of them? <sup>8</sup>
How then can each of us hear them speaking in our native language? <sup>9</sup>
Parthians, Medes, and Elamites; as well as residents of Mesopotamia, Judea, and
Cappadocia, Pontus and Asia, <sup>10</sup> Phrygia and Pamphylia, Egypt and the
regions of Libya bordering Cyrene; and visitors from Rome (both Jews and
converts to Judaism), <sup>11</sup> Cretans and Arabs—we hear them declaring
the mighty works of God in our own languages!” (Acts 2:6-11 CEB)<o:p></o:p></span></p>
<h2>Gift of Prophesying<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What we read
about in Acts is the spiritual gift of prophecy in action. The disciples act as
intermediaries between God and other humans. They offer a message from God to
the people. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Like in
other prophetic acts, there are naysayers. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">13</span></sup><span style="font-size: 12.0pt; line-height: 107%;"> Others jeered at them, saying, “They’re full of new wine!” (Acts 2:13
CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Peter’s
response to the accusation begins, <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“Judeans and everyone living in Jerusalem! Know this! Listen
carefully to my words! <sup>15</sup> These people aren’t drunk, as you suspect;
after all, it’s only nine o’clock in the morning!” (Acts 2:14-15 CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It might
seem like a strange rebuttal to our ears, as we clearly know that there is
nothing that physically prevents someone, or even large groups, from becoming
drunk early in the morning. However, getting drunk before 9 a.m. was considered
improper and something just not done in this society.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">In the Mediterranean world, even the worst debauchery did not
begin <u>until</u> [<i>emphasis mine</i>] nine in the morning (Cicero,
Philippics 2.41.104: “But how many days did you most disgrace fully carouse in
that villa! From the third hour there was drinking, gaming, vomiting”).<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In any case,
it apparently was a strong enough argument against drunkenness. <o:p></o:p></span></p>
<h2>All Receive the Spirit’s Gift<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Peter
continues with a citation from Joel 2:28-32, with a few modifications. Peter’s
point is that the last days have arrived because a clear sign from God has been
placed upon Jesus’ disciples. These disciples include men and women, young and
old, and wealthy and poor; and the message from God is going to not just Jews
and those who speak Aramaic, but to all languages and peoples present in the
Roman Empire and perhaps beyond. Peter ends the first part of his rebuttal with
an inclusive appeal,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><sup><span style="font-size: 12.0pt; line-height: 107%;">21</span></sup><span style="font-size: 12.0pt; line-height: 107%;"> And everyone who calls on the name of the Lord will be saved. (Acts 2:21
CEB)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the next
part of Peter’s speech past our reading today, Peter identifies Jesus of
Nazareth, who, because of his death, resurrection, and ascension is Lord and
Christ. The gift of belonging to and following Jesus the Christ is the Holy
Spirit. On Pentecost, the outward sign was the ability for the disciples to
communicate the gospel in as many languages as was necessary.<o:p></o:p></span></p>
<h1>Signs of God’s Presence Today<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But that was
then. We are living in 2023, in a modern, rational, scientific world. Ecstatic
behaviors and speech are looked upon much differently now. Even the very claim
that one has received a message from God is seen with suspicion. I should add
that there are some large segments of Christianity that do accept these as
present-day manifestations. But outside of these groups, they are generally not
considered authenticating signs, and certainly not by those who are outside
Christianity. So, what are the signs of the Holy Spirit possessing or inspiring
us and the church today? <o:p></o:p></span></p>
<h2><i>Jesus in America</i> Survey<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In March
2022, the Episcopal Church released a national study it had conducted through
Ipsos.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a>
One of the findings were around what Christians and non-Christians (including
those of other religions as well as non-religious) respectively thought Jesus
taught and what was the most important teaching of Jesus. Another area of
finding was how Christians viewed themselves vs. how non-Christians viewed
Christians. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Of the
teachings of Jesus included in the survey, there was agreement on several of
the teachings of Jesus that all thought Jesus had taught. Among the many agreements:
Love your neighbor, moral teachings, love your enemies, not judging other
without first judging yourself, feed the hungry, love God, turn the other
cheek, and how to live in community with other people.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But in the
question about what the respondents considered to be the most important
teaching of Jesus, there was less agreement. For Christians, love God was the
most important. For non-Christians love of neighbor was thought to be most
important. Next for non-Christians was Jesus’ teachings around not judging
others, but for Christians this falls to around fourth to seventh place
depending on subsegment of Christianity. Love of neighbor, too, falls to second
to fourth place for Christians, depending on the subsegment. For evangelical
Christians, after love of God, Jesus’ teachings that he is the exclusive way to
salvation comes in second place. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What is most
interesting and where disagreement is most prominent is in how Christians view themselves
vs. how non-Christians view Christians. Christians view themselves (in order)
as giving, compassionate, loving, respectful, friendly, honest, humble, sharing,
and truthful. Those of other religions and the non-religious, however, view
Christians as (in approximate order): hypocritical, judgmental, self-righteous,
arrogant, unforgiving, disrespectful. Any positive characteristics show up lower
in the list, and include friendly, giving, and compassionate. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The most
polarized result shows up in the question of whether Christians that each
segment knows represent the values and teachings of Jesus. Even Christians
surveyed only say about a third of Christians they know represent a lot the
values and teachings of Jesus. And for the non-Christians surveyed, that number
falls into the single digits – as low as 2% from the non-religious. <o:p></o:p></span></p>
<h2>An Interpretation and Suggestion<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There are
many ways to interpret survey data, and what I suggest next is just one
possibility. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What I see
is that Americans (who were the ones surveyed), irrespective of religious
affiliation, generally have some common agreement to Jesus’ teaching and values.
Christians, regardless of denomination, tend to put the vertical relationship
with God and beliefs about God higher on the priority than horizontal
relationships with other people, sometimes much more so. The non-Christians
look at Jesus and they see his relationships with others much more than his
teachings about God. When they look at Christians, us, they see a huge gap
between what they see as Jesus’ important teachings and what they see
Christians living and modeling. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I suggest
that perhaps the most impactful sign today of God’s presence in God’s community
is a better congruence between what Jesus taught and lived, what the church
values and teaches, and how individual Christians live out the teachings of
Jesus. <o:p></o:p></span></p>
<h2>Conclusion<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Here is a
quick summary of how Jesus lived and related to his world: Jesus’ forgiveness
and acceptance offended and threatened the religious status quo, the temple
system, and the priests. Jesus’ nonviolence offended his fellow nationalists.
Jesus’ inclusiveness offended those who create hierarchies and divisions based
on race, nationalities, and religion. Jesus’ egalitarianism offended any who
subscribed to the hierarchical structures that were the social, political, and
religious norms. Jesus broke down boundaries. Jesus gave his life for these values.
God raised Jesus up to vindicate these values. Jesus sent and continues to send
the Holy Spirit to animate his followers with these values.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus said
to his disciples, “Peace be with you. As the Father sent me, so I am sending
you.” Then he breathed on them and said, “Receive the Holy Spirit.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></a>
In the Upper Room on Pentecost Sunday, the Spirit poured out to include all
peoples, languages, genders, races, and nationalities into the movement initiated
by Jesus Christ.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Will we
allow the Holy Spirit to direct our lives after the pattern of Jesus? A
crucifix is a symbol of Christ, but are we willing to go beyond that and truly
live a cruciform life and thereby wear the sign of Christ’s presence, power,
and authority in our very being? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the name
of God who is the creator and sustainer of all, the God who broke boundaries, and
God who continues to move to break boundaries.</span></p><div>
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
<a href="https://academic.oup.com/book/25797/chapter/193398813">Prophecy and
Ecstasy | Ancient Prophecy: Near Eastern, Biblical, and Greek Perspectives |
Oxford Academic (oup.com)</a><span class="MsoHyperlink">, Chapter 5.</span><o:p></o:p></p>
</div>
<div id="ftn2">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
<i>IVP Bible Background Commentary, Old Testament</i>. Numbers 11:25.<o:p></o:p></p>
</div>
<div id="ftn3">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
Mark 9:38-40.<o:p></o:p></p>
</div>
<div id="ftn4">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a>
<i><span style="font-size: 12.0pt;">Reading the New Testament Commentary</span></i><span style="font-size: 12.0pt;">, Acts 2:14.</span><o:p></o:p></p>
</div>
<div id="ftn5">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a>
<a href="https://www.episcopalchurch.org/jesus-in-america/">Jesus in America –
The Episcopal Church</a> (<a href="https://www.episcopalchurch.org/jesus-in-america/">https://www.episcopalchurch.org/jesus-in-america/</a>)
<o:p></o:p></p>
</div>
<div id="ftn6">
<p class="MsoFootnoteText"><o:p></o:p></p>
</div>
</div><p><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC20230528.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span></span></a>
John 20:21-22 (CEB, with my edits). </p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-83288845788865324792023-05-07T12:45:00.002-08:002023-05-07T12:47:44.861-08:00Sermon: In My Father's House<p>Lectionary: Easter 5A<br />Text: <a href="https://www.biblegateway.com/passage/?search=john+14%3A1-14&version=NIV" target="_blank">John 14:1-14</a></p><p></p><h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I recently
watched lectures on ancient religions of Mesopotamia and the Mediterranean, which
included the period of Rome from the formation of the Republic to when
Christianity became her state religion. There were many times during the lectures
when I could see connections between what was being said and the texts in our
Bible. Today, I want us to take a brief excursion back in time to ancient Rome.
I think it may offer some insights into today’s gospel reading (John 14:1-14)
and aid us in improving our understanding of the text. There are so many
details that are interesting, but we will keep to broad topics that are most
relevant to us for today’s text. I also add a caveat: the Roman context is
helpful in understanding how the text was probably heard, but we should not
assume it is something to be reverted to and emulated. <o:p></o:p></span></p>
<h1>Time Travel: Ancient Roman Household<o:p></o:p></h1>
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirp5Y8g9urzbfJ8nmD2sWHFvWeyuEkWA4UV-UAov84Bzr4IiQO71NfUMbiPUXwzxgUEOhQaDLpEVRdek8b8Gc5CiR5qfL7VSgFmguFu2vQmLqrqnypOA92se-aWq8n6dnlH7xfKOaClS1yLb9R1HWxIHFMAww388U7CPidw8yEtruCRRUkdA/s545/Domus_romana.png" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="545" data-original-width="468" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirp5Y8g9urzbfJ8nmD2sWHFvWeyuEkWA4UV-UAov84Bzr4IiQO71NfUMbiPUXwzxgUEOhQaDLpEVRdek8b8Gc5CiR5qfL7VSgFmguFu2vQmLqrqnypOA92se-aWq8n6dnlH7xfKOaClS1yLb9R1HWxIHFMAww388U7CPidw8yEtruCRRUkdA/s320/Domus_romana.png" width="275" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">First, let
us travel to explore a Roman house. We will look at one that belongs to a
prominent and wealthy citizen.</span></p> <o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
structure is rectangular, with walls around three sides and the front being
more open. There is an entry in the center of the front section and several
open stalls flanking the center. These stalls are used for commerce and retail
business as they face the public street. The three remaining sides are solid
and, in our example, have a height of two floors. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">There is an
image at the entrance, the <i>Lar Familiaris</i>, or the guardian deity of the
household. From the entry a narrow hallway led to the atrium, where an opening
was found in the roof and a pool was located immediately below to collect
rainwater. The atrium was a semi-public area where guests could be entertained,
and official household business was conducted. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Farther back
was another courtyard with the roof open. The kitchen and the dining areas are
found off this area. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">All around
the perimeter are found other rooms, on both the ground floor and the upper
floor. These are bedrooms for the household members. The household consists of
the <i>paterfamilias</i>, the head of the household, his wife, adult sons and
their wives, daughters who had not yet married, servants, and slaves. The <i>paterfamilias</i>
was father to them all. <o:p></o:p></span></p>
<h2>Gods and <i>Paterfamilias</i><o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The house
was inhabited by numerous household deities. The house was, effectively, a
domestic temple. All aspects of life were connected to one god or another. One
of the primary duties of the <i>paterfamilias</i> was to ensure that proper
ritual and offerings were observed so that the gods would be cared for and not
get angry. Even though the <i>paterfamilias</i> was the head of the household, he
was at the mercy of the ancestral gods and spirits. Just as it was important to
maintain honor and avoid shame among living persons, it was perhaps even more
important to maintain good relationships with the dead. Bringing honor to the <i>paterfamilias</i>
and the house was something that all members of the household, from sons to
slaves, accepted and carried out. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It was
believed that every person had an indwelling and animating spirit within them. This
was an aspect of a deity that was carried by each person. Men had a <i>genius</i>
(from which we get the word, genius). Women had a <i>juno</i>. The <i>genius</i>
of the <i>paterfamilias</i> was particularly important, and it was a duty of
the entire household to offer worship to this <i>genius</i>. In their
mythologies, even gods could have a <i>genius</i> – a spirit of a deity within
a god.<o:p></o:p></span></p>
<h2>Roman Marriage<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
household gods and the domestic religious observances were passed down from the
father to the eldest, legitimate son. The purpose of marriage in ancient Rome was
solely to produce legitimate heirs. Arranging for and ensuring that the marriage
of his sons was conducted properly was one of the primary duties of the father.
Daughters were thought of essentially as temporary occupants of a house who
would be sent off to their permanent homes through marriage. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The fathers
of each household came together to arrange the marriage and negotiate terms. A
wedding date was set. The wedding itself took place at the bride’s father’s
home. After completing the prescribed religious rituals, and offering was made
to Jupiter, usually a cake. A portion of this cake was consumed by the bride
and groom, followed by a dinner with all of the guests. After dinner the bride
was escorted to the new husband’s house, accompanied by anyone who wanted to
join in the torchlight procession. The groom carried the bride over the threshold
because it was considered a bad omen if the bride tripped and fell in her first
entry to the house. Another feast was held at the new household. For as long as
the father was alive, however, the married son was still under the authority of
the father, as long as he was <i>paterfamilias</i>. The primary role of a wife
was to produce legitimate children, preferably sons. She also managed domestic
duties and cared for her children. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This concludes
our very brief excursion back in time. As we return to our present time, we
should keep in mind that this was the “air” of those living in the ancient
Roman empire. These religious, social, and domestic structures, traditions, and
norms were the frameworks in which they understood and interpreted their life
and reality. This was the context in which the gospel of John was written, and
in which the audience heard the words. <o:p></o:p></span></p>
<h1>Back to the Present<o:p></o:p></h1>
<h2><span style="mso-fareast-language: EN-US;">Many Mansions?<o:p></o:p></span></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">My childhood
Bible translation was the King James Version. The first part of John 14:2 in
that version reads, “In My Father’s house are many mansions.” As a child, I
recall being taught how people who are saved and go to heaven will have grand
mansions with huge properties on which each sit. Looking at it now, it seems to
be an image that is influenced more by individualism, independence, and
American values. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Rather, the
image we ought to see is the Roman house and household. The NIV translates the
text as, “My Father’s house has many rooms.” And that fits much better into the
Roman world and its social and domestic structures. God is the <i>paterfamilias,</i>
and he has room for all of his household. <o:p></o:p></span></p>
<h2>Marriage Metaphor<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When Jesus
says, “When I go to prepare a place for you, I will return and take you to be
with me so that where I am you will be too,” his saying can be interpreted as a
marriage metaphor. The wedding has already taken place, here on earth. One
could view the Last Supper as a kind of wedding meal. But that is just the
first step of the marriage process. The bride must get to the groom’s house. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And here the
metaphors get a bit mixed, at least in my opinion. On one hand, Jesus will
return to take his people back to his house. But on the other hand, the
language is that of a journey that must be undertaken by the bride. When Jesus says,
“You know the way to the place I’m going,” he is not talking about map
directions, literal or metaphorical. The word we read as “way” is a term used
in classical Greek literature to talk about an odyssey or a journey, frequently
at the beginning and the end of a quest. <o:p></o:p></span></p>
<h2>“I am the Way”<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It is in
response to Thomas’ lack of understanding and question that Jesus says, “I am
the way, the truth, and the life. No one comes to the Father except through me.”
This statement has often been used in some parts of Christianity to support an
exclusivist view of salvation; that is, one must literally believe in and
accept Jesus and become a Christian in order to be saved. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The PC(USA) takes
a more inclusivist stance:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;">Jesus Christ is the only Savior and Lord, and all people
everywhere are called to place their faith, hope, and love in him. No one is
saved by virtue of inherent goodness or admirable living, for “by grace you
have been saved through faith, and this is not your own doing; it is the gift
of God” [Ephesians 2:8]. No one is saved apart from God’s gracious redemption
in Jesus Christ. Yet we do not presume to limit the sovereign freedom of “God
our Savior, who desires everyone to be saved and to come to the knowledge of
the truth” [1 Timothy 2:4]. Thus, we neither restrict the grace of God to those
who profess explicit faith in Christ nor assume that all people are saved
regardless of faith. Grace, love, and communion belong to God, and are not ours
to determine.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230507%20FPC.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">When Jesus
speaks about himself as the way, he is referring to his recorded life, death,
and resurrection. The way is not about getting to a destination. It is about
following in the patterns of relating and responding to the world that Jesus forged
ahead of us. Later in this Farewell Discourse, Jesus reveals that the Holy
Spirit will be sent. With that, the paradox of Jesus going away, yet still leading
his people to the Father, is resolved. As long as one is following the way of
Jesus and the promptings of the Holy Spirit, they will find their way to the
Father and his house. <o:p></o:p></span></p>
<h2>Indwelling of God<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The next several
sentences in John are of Jesus describing how he and the Father are one. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">7 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">If you really know me, you will know my Father as
well. From now on, you do know him and have seen him.”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">8 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">Philip said, “Lord, show us the Father and that will be
enough for us.”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">9 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">Jesus answered: “Don’t you know me, Philip, even after I
have been among you such a long time? Anyone who has seen me has seen the
Father. How can you say, ‘Show us the Father’? <b><sup>10 </sup></b>Don’t
you believe that I am in the Father, and that the Father is in me? The
words I say to you I do not speak on my own authority. Rather, it is the
Father, living in me, who is doing his work. (John 14:7-10 NIV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Earlier in
our time travel back, we learned that the idea that deities could dwell in
people and deities could dwell within other gods was a commonly understood
concept. Even though the gospel writer avoids direct references to pagan
terminology and concepts, the metaphor is one that would have been readily
understandable. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">How can we
know that the Father is just like Jesus? Because the Father is in Jesus. The
Father is directing all of Jesus’ words and works. Where Christianity diverges
from Roman understanding of gods is the mutual indwelling of the Father in
Jesus and Jesus in the Father, simultaneously. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Returning to
the marriage metaphor, perhaps many brides would have been apprehensive about
entering a new household, under a new <i>paterfamilias. </i>Even though
marriages were most often arranged, there was some opportunity for dating or
getting to know one another. Perhaps the bride, even though she may have been
as young as early to mid-teens, may have come to trust her future husband. But
what about his father? What is he like? Even though there are often character
resemblances between fathers and sons, they are not identical and could turn
out to be quite different. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus tells
his anxious disciples that he and his Father are truly identical in character.
The vital, animating spirit is mutually indwelling. Immediately beyond the
reading for today, Jesus describes how the disciples will have the Holy Spirit
dwelling in them, and because of that Jesus will be a part of them. And more
astonishingly, the disciples will be in Jesus. <o:p></o:p></span></p>
<h2>House is a Temple is a Person<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">What I see
in this first part of the discourse is Jesus describing a new household to
which his followers will enter. But this house is not something physical or
even future. The house is Jesus himself. Just as the ancient Roman household
was each, individually a temple, so is Jesus. We can go back to John 2:19 and
see where very early in the gospel, Jesus speaks of himself as the temple. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It is this
context of household and a temple, where loyalty to the <i>paterfamilias </i>is
assumed, that we need to place the final sentences from today’s reading:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">12 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">Very truly I tell you, whoever believes in me will do
the works I have been doing, and they will do even greater things than
these, because I am going to the Father. <b><sup>13 </sup></b>And I will
do whatever you ask in my name, so that the Father may be glorified in the
Son. <b><sup>14 </sup></b>You may ask me for anything in my name, and
I will do it. (John 14:12-14 NIV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">These words
are being spoken to those in the family. Whatever work and business each member
of the family is undertaking, the goal is the same: to bring honor and glory to
the head of the household. For Christians, our <i>paterfamilias</i> is God. Jesus’
name is not some kind of formula or magical spell. Jesus’ name is our devotion
to God and the way of life that Jesus demonstrated, while leading to death to
the ways of this world, ultimately leads to resurrection and life.</span></p><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">
<o:p></o:p></span></p>
<h1>References<o:p></o:p></h1>
<p class="MsoListParagraphCxSpFirst" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Fall of the
Pagans and the Origins of Medieval Christianity (Wondrium, The Great Courses),
Professor Kenneth W. Harl, Tulane University<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Pompeii: Daily
Life in an Ancient Roman City (Wondrium, The Great Courses), Professor Steven
L. Tuck, Miami University<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Other Side of
History: Daily Life in the Ancient World (Wondrium, The Great Courses),
Professor Robert Garland, Colgate University<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Pagan World:
Ancient Religions before Christianity (Wondrium, The Great Courses), Professor
Hans-Friedrich Mueller Union College in Schenectady, New York<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><a href="https://www.unrv.com/culture/roman-marriage.php"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Roman
Marriage and Weddings | UNRV</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">
(</span><a href="https://www.unrv.com/culture/roman-marriage.php"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">https://www.unrv.com/culture/roman-marriage.php</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">) <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><a href="https://www.khanacademy.org/humanities/ancient-art-civilizations/roman/x7e914f5b:beginner-guides-to-roman-architecture/a/roman-domestic-architecture-domus"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Roman domestic architecture (domus) (article)
| Khan Academy</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> (</span><a href="https://www.khanacademy.org/humanities/ancient-art-civilizations/roman/x7e914f5b:beginner-guides-to-roman-architecture/a/roman-domestic-architecture-domus"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">https://www.khanacademy.org/humanities/ancient-art-civilizations/roman/x7e914f5b:beginner-guides-to-roman-architecture/a/roman-domestic-architecture-domus</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">) <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><a href="https://www.realmofhistory.com/2020/04/08/3d-animations-layout-roman-domus-house/"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Roman Domus (House): Architecture and
Reconstruction (realmofhistory.com)</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">
(</span><a href="https://www.realmofhistory.com/2020/04/08/3d-animations-layout-roman-domus-house/"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">https://www.realmofhistory.com/2020/04/08/3d-animations-layout-roman-domus-house/</span></a><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">) <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-language: EN-US;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230507%20FPC.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<a href="https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/hopeinthelord.pdf">Hope
in the Lord (pcusa.org)</a>, 2002, p. 11-12; (<a href="https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/hopeinthelord.pdf">https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/hopeinthelord.pdf</a>)
<o:p></o:p></p>
</div>
</div><br /><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-15276387840890702002023-04-09T12:36:00.001-08:002023-04-09T12:42:35.478-08:00Sermon: Victory and Vindication<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhU-yNbkrKr2aYHczKqvCdU8I4mjPx2g9QRVXlLy9mTzBgOUTDsPFJP-vZ6TPrkmNgzuX46Ph0iZldnQjcWUJJ0z_hDHaXIuQAuCgoH9YCONQviWVuGGdgWy6a8V35TvogBPYVLMgBjS8cWtOoIoD_pcA_yIqO8FJYIyiR5zjZShC3ykVLEXg/s800/Macklin_Vol_6-12-medium.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="800" data-original-width="666" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhU-yNbkrKr2aYHczKqvCdU8I4mjPx2g9QRVXlLy9mTzBgOUTDsPFJP-vZ6TPrkmNgzuX46Ph0iZldnQjcWUJJ0z_hDHaXIuQAuCgoH9YCONQviWVuGGdgWy6a8V35TvogBPYVLMgBjS8cWtOoIoD_pcA_yIqO8FJYIyiR5zjZShC3ykVLEXg/w266-h320/Macklin_Vol_6-12-medium.jpg" title="The Macklin Bible -- Christ Appearing to the Marys" width="266" /></a></div><p></p><p>Texts: <a href="https://www.biblegateway.com/passage/?search=Acts+10%3A34-43%3B+Psalm+118%3A1-2%2C+14-24%3B+Matthew+28%3A1-10&version=CEB" target="_blank">Acts 10:34-43; Psalm 118:1-2, 14-24; Matthew 28:1-10</a></p><p>Lectionary: Easter Sunday Year A</p><div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It was mid-morning
on Friday.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Acceding to the demands of religious rulers, Roman soldiers had secured Jesus
on the cross and driven spikes through his hands and feet. The cross was raised
and then dropped into a hole in the ground. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Any hope and
joy that was present earlier in the week had long since evaporated. From his
entry into Jerusalem, followed by the overturning of tables at the Temple, and his
apparent victories in honor contests with religious leaders all seemed like something
from a long-distant dream of another world. What was left was a sense of utter
defeat and hopelessness. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The leaders
who had demanded Jesus’ crucifixion now joined with the soldiers to mock him.
They had secured victory over Jesus. The honor they had been losing to Jesus
for the past few years had now been recovered. They had finally shamed and defeated
Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Nearly all
Jesus’ disciples had fled and gone into hiding. There was only shame left to be
associated with Jesus. And the disciples may have thought that the leaders, perhaps
sensing blood and also a potential threat from not completely eradicating
Jesus’ movement, they would be coming after the disciples, too. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But many of
the women followers and disciples of Jesus remained at Calvary, taking it all
in. Perhaps they held out hope that Jesus still might get delivered somehow. But
the hours passed, and mid-afternoon, around 3 o’clock, Jesus cried out and
died. Simultaneously, a great earthquake shook the earth. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Even so, the
women stayed and continued to watch. Among them were Mary Magdalene, Mary the
mother of James and Joseph, and the mother of Zebedee’s sons, James and John. This
was the same mother who had not too long ago asked for Jesus to allow her sons
to sit on either side of Jesus in his kingdom.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
At that time the two, James and John, had said that they could drink from
Jesus’ cup, yet they were nowhere to be seen at the cross.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
It was, ironically, their mother who remained to bear witness.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">As the sun
began to make its way toward the western horizon and darkness began to creep in
from the east, the women saw Joseph of Arimathea arrive with some of his
servants, tools, and supplies. They went up to where Jesus’ now lifeless body
still hung. They took the cross, lifted it up out of the ground, and laid it
gently back down on the ground. They pried out the spikes and untied the cords
that were holding Jesus in place. One of the servants unrolled a brand new,
linen cloth. They gently lifted Jesus’ broken, bruised, battered, and blood
soaked body up from the cross and onto the cloth. They carefully wrapped the
cloth around Jesus, and then carried him off the hill. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Mary
Magdalene and the other Mary followed the men down the hill and watched as the
body was laid in Joseph’s tomb. They watched as a large stone was rolled in
front to seal it. There was a sense of finality about this. Jesus was dead.
Jesus was buried. Jesus was gone. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Yet, there
was something that these women had heard from Jesus’ mouth that nagged at the
back of their minds. It was something about a resurrection on the third day.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Amidst their grief and sorrow, there was a pinpoint of hope. Yet, they <i>had </i>seen
Jesus die. They saw Jesus get placed into the tomb. They remained silent, and sat
down on rocks near the tomb. With tear-filled eyes and heaving sobs, they
looked at the large stone covering the tomb and then at one another and back. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It was now
getting dark and they would have to return to where they were staying; perhaps
the home of Mary, Martha, and Lazarus in Bethany. They thought about Lazarus,
and how Jesus commanded the stone covering Lazarus’ tomb to be moved. They
could still hear Jesus’ voice as he called for Lazarus to come out of the tomb.
Could something similar happen again? But Jesus was dead. It just didn’t seem
possible that Jesus could be resurrected. Who could call Jesus out of the tomb?
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Now back in
Bethany, the Sabbath had begun. They wanted to return to the tomb, to take care
of Jesus’ body as they would have, if they had had time. But that would have to
wait until after the Sabbath.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the
meantime, the Temple leaders decided that the priority of the institution, and
maintaining their authority and honor superseded that of keeping to the traditions
of Sabbath observance that they themselves taught. They went to Pilate and
asked for guards to seal the tomb until after the third day. Pilate granted
their request, sending a group of soldiers with them, and they ensured that the
tomb would be secure. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">On the First
Day, as the first morning twilight began to pierce through the darkness, Mary
and the other Mary quickly exited where they were staying to make their way
back to the tomb. Neither had slept. As the first rays of dawn began to rise up
over the horizon, they arrived at the tomb. They saw that a large group of
Roman soldiers had sprouted next to the tomb, sometime during their absence. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Before they
could try to make sense of it, an extremely bright light, much brighter than
the sun, seemed to zip down from the still-dark sky, strike next to the stone
covering the tomb, and in that same instant a great earthquake shook the
ground. From the location where the light struck, a figure emerged and quickly
rolled away the stone and sat on it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Mary and
Mary quickly grabbed onto some olive trees that were nearby to keep from
falling to the ground. The soldiers were not quite so fortunate, as they tried
to steady themselves against the rocks and against one another. But like
dominoes, they tumbled to the ground and remained stunned. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The figure
on the stone called out to the women, “Don’t be afraid. I know that you are
looking for Jesus who was crucified. He isn’t here, because he’s been raised from
the dead, just as he said. Come, see the place where they laid him.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><i><span style="font-size: 12pt; line-height: 107%;">Could it
be true? </span></i><span style="font-size: 12pt; line-height: 107%;">They
quickly glanced at one another. With fear but also a glimmer of hope, they cautiously
approached the now-open entry to the tomb. And then they went in. As their eyes
adjusted to the dimmer light, they searched for Jesus’ body. On Friday they
witnessed him being placed inside. And yet they saw nothing coming out of the
tomb just now.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
They had seen the soldiers outside. Why would they be here if the body had somehow
been moved the day prior? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus’ body
was not inside. <i>How could that be?</i> It doesn’t make any sense. <i>Except…
What Jesus had said was true, and what this being outside said is also true,
confirming what Jesus said.</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">They exited
the tomb. The being spoke to the women once more. “Now hurry, go and tell his
disciples, ‘He’s been raised from the dead. He’s going on ahead of you to
Galilee. You will see him there.’ I’ve given the message to you.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Mary and
Mary were given the first message of the resurrection and commissioned to relay
the message to all the other disciples! They looked at one another again, and
no words had to be spoken. With great excitement but also great fear, they
began to run. They were about to head into full sprint, something they hadn’t
done since they were little girls. That’s when they suddenly realized they were
about to run into a man who seemed to appear out of nowhere. They tried to put
on the brakes. They stumbled around. They grabbed onto each other to keep from
falling headfirst to the ground.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">“Greetings!”
said the man they had almost run into. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The two
women immediately recognized the voice and having had a chance to look into his
face, they realized it was Jesus! It was true. Jesus was raised from the dead. <i>Jesus
is alive!</i> Now they fell to the ground and took hold of Jesus’ feet. They worshiped
him.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The military
power and might of Rome could not keep Jesus in the tomb. In fact, his
resurrection has turned the soldiers, who were there to keep Jesus in the tomb,
almost like dead men. All of the plotting by the temple and religious
authorities to keep Jesus shamed through death had been turned upside down. Now
it would be they who were shamed for their treatment of Jesus and it was they
who would have to find some way to explain their actions. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
political state might look to its ability to use violence and death, and the
threat to use them, as the ultimate projection of its power and strength. Power
and control are the world’s means of maintaining authority over its subjects.
But Jesus’ resurrection is a reversal of the world’s systems. Jesus’
resurrection is victory over all the world’s domination systems. Jesus’
resurrection is vindication that his way and his kingdom is the only way to
life. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus’ way
and his kingdom is a reversal: instead of amassing power, it gives it away.
Instead of looking out primarily for oneself, it looks out for the well-being
of all. Instead of force and compulsion, freedom. Instead of coercion,
persuasion. Instead of violence and its promotion, peace and its tools. Instead
of death and the tools of death, life. Instead of fear; hope, love and
compassion. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Then Jesus
said to the two women, “Do not be afraid; go and tell my brothers and sisters
to go to Galilee; there they will see me.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">They resumed
their running. It was as if supernatural strength and endurance carried them on
wings. <span style="mso-spacerun: yes;"> </span>Praising God, rejoicing, and
laughing with excitement, they sprinted toward the place where they knew the
other disciples were still hiding, cowering in grief and fear. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The rest of
the story is, in part, found with us. We are the beneficiaries and inheritors
of that original message, entrusted to two Marys. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jesus is
alive! Christ is risen! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">May the God
who creates, raise us to new life again.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">May the God
who accepts, raise our capacity for love and compassion. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">May the God
who unsettles, raise our discomfort with the ways of this world.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Most of the imagined narrative given here is based on Matthew’s account of Good
Friday through Resurrection Day. Other accounts occasionally fill in a few
details and some creative license has been taken to flesh out the narrative.
However, I have done my best to stay close to the Matthean text while providing
for continuity.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Matthew 20:20-23.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Traditionally, John 19:26-27, where “disciple whom he loved” is found is taken as
referring to the disciple John. If that is the case, then it would mean that at least one
male disciple remained near the cross. But there is debate as to whom the
phrase refers to. It may be an editorial addition by the author of the gospel
according to John (whose authorship we do not know) for this gospel’s own
theological reasons. The Synoptics only mention women as remaining near the
cross. Other individuals whom scholars suggest might be the “disciple whom
Jesus loved” include Lazarus and John Mark. C.f., <a href="https://overviewbible.com/john-the-apostle/">Who Was John the Apostle?
The Beginner's Guide - OverviewBible</a> (<a href="https://overviewbible.com/john-the-apostle/">https://overviewbible.com/john-the-apostle/</a>)
<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Matthew 20:17-19. C.f., Borg and Crossan, <i>The Last Week </i>(chapter 4), discussion
of the unnamed woman who anointed Jesus in Mark 14:3-9 where among the many
women disciples who followed Jesus, this woman appears to have understood
Jesus’ predictions of his suffering, death, and resurrection. Thus, it may be
that other women disciples may have also had some degree of understanding that
Jesus would be resurrected in some manner.<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Matthew 28:5b-6 (CEB)<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
Matthew’s account comes closest to where any description of the actual event of
the resurrection takes place. If Jesus’ body had appeared from the tomb, it
should be found here. But it is not. The other gospel accounts only note that
the tomb is already open and empty. <o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
Matthew 28:7 (CEB)<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230409%20Easter%20Sunday.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Matthew 28:10 (CEB)<o:p></o:p></p>
</div>
</div><br /></div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-46376272606652967722023-04-02T15:17:00.002-08:002023-04-02T15:17:46.299-08:00Sermon: Procession, Politics, Parody<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWZEQS73-wVaB-htb2Uptuw5FRJowwyMguIIlYyYSg6SSjI5VIVSo65Au3Vd4xJiymDOMVPXn9POjbwx8nkhN-S9pZCJoM5cNhs6LGpLJsYm3iDDZVrSv3-54VcOdrvHMjifNhAElI36qNwN0rIJv9HleWmUNDwjFddafr3Bqax93wRigulg/s1083/Assisi-entry-large.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="936" data-original-width="1083" height="277" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWZEQS73-wVaB-htb2Uptuw5FRJowwyMguIIlYyYSg6SSjI5VIVSo65Au3Vd4xJiymDOMVPXn9POjbwx8nkhN-S9pZCJoM5cNhs6LGpLJsYm3iDDZVrSv3-54VcOdrvHMjifNhAElI36qNwN0rIJv9HleWmUNDwjFddafr3Bqax93wRigulg/s320/Assisi-entry-large.jpg" width="320" /></a></div>Lectionary: Palm Sunday (A)<br />Text: <a href="https://www.biblegateway.com/passage/?search=Matthew+21%3A1-11&version=NRSVUE" target="_blank">Matthew 21:1-11</a><p></p><h2 style="text-align: left;"><span style="font-size: 12pt;">Parades!</span></h2><p><span style="font-size: 12pt;">Parades are
a common feature in many societies and cultures. In America parades are
frequently associated with celebratory events and holidays. They represent a
coming together of communities, a display of diversity, pride in community, and
an expression of joy and celebration.</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In certain
other parts of the world, parades are often militaristic in nature. They are a
means by which authoritarian regimes seek to retain power by threat and
intimidation, both against their own citizens and to the watching world. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And after a
long but victorious conflict, nearly all nations honor those who fought and
served by hosting a parade in which the victors march and are given accolades. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In our small
community, we have parades in which all are welcome to participate. We have a
parade for the Christmas Tree lighting, for St. Patrick’s Day, during the
Little Norway Festival, and for Fourth of July. We also have parades that honor
achievements by students: for sports teams that return with championships and
for the graduation class.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When Elise
and I visited New Orleans several years ago, we learned about the “Second Line”
that forms after nearly all parades and processions in that city. The parade might
be for a festival, it might be for a wedding, or it might be for a funeral.
Whatever the reason for the parade, there is celebration, even for a funeral,
and anyone is allowed to join the Second Line to participate in the occasion. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When I thought
about parades and New Orleans, my mind next went to Mardi Gras. Mardi Gras is most
frequently associated now with drinking and debauchery, but there are colorful
parades, costumes, and masks. The name and the event came from the French and
their celebration of Fat Tuesday. And then with the virtual hop to France, it
isn’t difficult to think about the elaborate costumes and masks and imagine the
Carnival in Venice, Italy, which Elise and I both visited and saw some of these
in person.<o:p></o:p></span></p>
<h2 style="text-align: left;"><span style="font-size: 12.0pt; line-height: 107%;">Costumes, Masks, Reversals</span></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">A theme runs
through celebrations and festivals predating Christian Carnival, through
medieval Carnival, and into today’s expressions of the festival. The theme is a
part of the costumes and masks that are frequently used during the festivities.
This theme is that of reversal of social roles and norms, that of equalizing
social status, and through theatrics expose issues found in maintaining the status
quo. Many festivals, at least for one day a year, through use of costumes and masks remove the usual social status markers, allowing some semblance of equality to occur, from slaves to kings.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">One can find
similar themes in the Jewish celebration of Purim, which coincidentally or not,
occurs around the same time of year. Masks and costumes may be seen. Men
dressing as women, and women dressing as men may be part of some celebrations. Encouraged
too, was drinking to excess so that one could no longer distinguish between
Haman and Mordecai. These means of celebrating may sound odd to our ears, but
they can each be (arguably) traced to themes found in the story of Esther and how
justice eventually prevails.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The idea of
reversal of social structures and the status quo as a means of finding a path
to justice, thus, is not unique to a single culture or religion, but could be
understood as a common theme across many of them.<o:p></o:p></span></p>
<h2 style="text-align: left;"><span style="font-size: 12.0pt; line-height: 107%;">Palm Sunday Entry as a Parody</span></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the Palm
Sunday story of Jesus entering Jerusalem, he too, employs theatrics to parody
the social structures, religious systems, and political powers emanating from this
city to support them.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<h3 style="text-align: left;"><span style="font-size: 12.0pt; line-height: 107%;">Secrecy of a Planned Act</span></h3><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">First, when
we read carefully, we can see that the precise details of Jesus’ entry into
Jerusalem was most likely a planned action. When we read that Jesus sent a
couple of his disciples on ahead to bring back a donkey and a colt, it could be
divine foreknowledge, but a more obvious interpretation is that this was
prearranged, with code phrases and a cloak of secrecy around it.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Why so much
secrecy? If word got out too early and to too many, the activity happening could be
misinterpreted and misunderstood. Those who had had been following Jesus for the
past few years seem to have gotten to the understanding that Jesus was likely
<i>not </i>going to overthrow the Romans and their Jewish collaborators as the coming conquering king. So, their response to, “Who is Jesus?”, from the
inhabitants of Jerusalem was, “This is the <i>prophet</i> [emphasis mine] Jesus
from Nazareth in Galilee.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There were
at least two very different visions of what the Messiah might be when he
arrived. The first was as a Davidic king to take back the throne and reign over
the Jews. But there was another Messianic expectation, that he would be more in
the lines of a prophet or a priest. Jesus proclaimed a kingdom of God, but it
would not have as its head a traditional king in the ways of human
expectations.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Thus, to reduce
the risk of any kind of false expectations of Jesus arriving into Jerusalem as
a conquering king might have triggered, he kept things quiet and hidden until the last possible
moment. For anyone parading into Jerusalem riding an animal such as a horse or
even a donkey could be interpreted as an entry of a king. When the succession
of Solomon from David was in question, one of the acts employed to legitimate
David’s choice was to have Solomon ride one of David’s mules to the location of
his anointing as the new king.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h3 style="text-align: left;">A Political Act</h3><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The riding
of an animal into Jerusalem was a political act. But the manner of doing so,
without an army and instead, only peasants, can be seen as a parody of the
dominant powers and practices of that time. For around the same time, perhaps
even on the same day, Pontius Pilate would have also arrived in Jerusalem. This
was Passover week, the week in which Jews celebrated the long-ago deliverance
from Egyptian oppressors. The air would be pregnant with unspoken “what if?”
and “when?” questions by the Jews. Pilate’s arrival was to enforce Roman
authority, to keep the peace (through threats, force, and violence), discourage
any would-be rebellion, and quell any disturbances as quickly and efficiently
as possible. He would have arrived on a horse, at the head of his imperial
cavalry and soldiers. It would have been an impressive sight of Roman might,
armor and weapons, and sure to discourage anyone from carrying out nefarious
plans. Most of the city would likely have been quiet while the procession
passed, with only the beating of drums, the clip-clop of the hooves, the pounding
of the ground, and sounds of armor against armor.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus’
entry, while following a pattern of a royal entry, mocks the reigning powers
and domination systems. There is nothing grand or impressive about it. Yet
there was celebration and expectations and shouts of acclamation, quite unlike that
of Pilate’s arrival. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As a side
note, Matthew makes a distinction between the crowds that followed Jesus into
Jerusalem and the inhabitants of the city. Commonly, the crowd that turned
against Jesus at the trial is equated with the crowd that shouted acclamations to
Jesus, but that may not be the case, as many recent biblical scholars have
pointed out. <o:p></o:p></span></p>
<h3 style="text-align: left;">The Messiah's Rule, According to Matthew</h3><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Matthew
includes a quotation that is derived from Zechariah 9:9. We read this during
the readings. I am reading it again to remind us of what this prophetic text
says about the kind of Messiah that Matthew wants his readers to see and
understand about Jesus:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">9 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">Rejoice greatly, O daughter Zion!<br />
Shout aloud, O daughter Jerusalem!<br />
See, your king comes to you;<br />
triumphant and victorious is he,<br />
humble and riding on a donkey,<br />
on a colt, the foal of a donkey.<br />
<b><sup>10 </sup></b>He will cut off the chariot from Ephraim<br />
and the war horse from Jerusalem;<br />
and the battle bow shall be cut off,<br />
and he shall command peace to the nations;<br />
his dominion shall be from sea to sea<br />
and from the River to the ends of the earth. (Zechariah
9:9-10 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Messiah does
rule, but not with any of the conventional methods and tools employed by human
rulers. His attitude is humility. He does away with war, violence, and the
tools used to make war and cause violence. By extension, too, because these
tools are done away, there can be no threats and coercion as means to rule and
maintain authority. Peace is the only tool and method employed by the Messiah.<o:p></o:p></span></p>
<h2 style="text-align: left;"><span style="font-size: 12.0pt; line-height: 107%;">Fools and Foolishness</span></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I think that
“What kind of a fool is this Messiah?” is a legitimate question. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When you and
I think “fool”, it could mean someone who does or says things even when they
should know better, someone who is unwise, and someone who acts unintelligently.
That’s probably the most common present-day understanding of a fool.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But a fool
could be a (capital-)Fool, a position held in some medieval royal courts, also
known as the Jester. This Fool was at the court to entertain, but they
generally enjoyed what was held as Jester’s Privilege. This privilege allowed
the Jester or the Fool to parody those in authority, including the monarch,
without fear of punishment. This meant that the Fool was in a unique position
to speak truth to power, through the use of theatrics and comedy, that no one
else could. This Fool was no unwise person, nor someone unintelligent. This
individual had to be extremely wise, intelligent, and creative. Shakespeare’s <i>King
Lear</i> has the character of a Fool who is the only one able to speak the
truth to Lear, but the real fool (using our more common definition) is Lear who
refuses to listen to the Fool. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It could be
said that Jesus played the part of the Fool in the Palm Sunday theatrics. He
parodied the reigning powers of Rome, and the authorities in Jerusalem that
collaborated with Rome. He rode into Jerusalem, ahead of a procession, with an
alternative kingdom vision. But Jesus did not enjoy the Jester’s Privilege, for
his alternative vision collided with the status quo, and by the end of the week
the status quo determined that their place in society and history must remain
and Jesus must go. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But the
foolishness that Jesus embodied and the foolishness of the gospel would outlast
the Roman empire. We aren’t told where Pharisee Saul, who would later become
known as Apostle Paul, was at the trial of Jesus. But if he was there, he most certainly
would have been forcefully demanding the execution of Jesus.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But by the
time Paul writes the First Letter to the Corinthians, his tune had completely
changed. In the first part of the letter he writes,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">18 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">For the message about the cross is foolishness to those who
are perishing, but to us who are being saved it is the power of God. <b><sup>19 </sup></b>For
it is written,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">“I will destroy the wisdom of the wise,<br />
and the discernment of the discerning I will thwart.”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">20 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">Where is the one who is wise? Where is the scholar? Where is
the debater of this age? Has not God made foolish the wisdom of the
world? <b><sup>21 </sup></b>For since, in the wisdom of God, the
world did not know God through wisdom, God decided, through the foolishness of
the proclamation, to save those who believe. <b><sup>22 </sup></b>For
Jews ask for signs and Greeks desire wisdom, <b><sup>23 </sup></b>but
we proclaim Christ crucified, a stumbling block to Jews and foolishness to
gentiles, <b><sup>24 </sup></b>but to those who are the called, both
Jews and Greeks, Christ the power of God and the wisdom of God. <b><sup>25 </sup></b>For
God’s foolishness is wiser than human wisdom, and God’s weakness is stronger
than human strength. (1 Corinthians 1:18-25 NRSVue)<o:p></o:p></span></p>
<h3 style="text-align: left;">Reversals as the Gospel's Foolishness</h3><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The gospel and
the kingdom of God is foolishness because it is a complete reversal of the
world’s structures and systems. To any reasonable mind, if the gospel is fully
embraced, it cannot work. The idea that there is no hierarchy, there are no
power differentials, everyone receives what they need and give everything else
away, etc. makes no sense in this world. The principles of the kingdom simply
cannot work. Anyone trying it would become impoverished, taken advantage of,
and become a laughingstock. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Yet… That is
what Jesus is calling for his followers to do.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span><b><sup>24 </sup></b>Then
Jesus told his disciples, “If any wish to come after me, let them deny
themselves and take up their cross and follow me. <b><sup>25 </sup></b>For
those who want to save their life will lose it, and those who lose their life
for my sake will find it. (Matthew 16:24-25 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus, in
very clear terms, states that to follow him is to take up the cross, embrace
its foolishness and become a Fool. <o:p></o:p></span></p>
<h2 style="text-align: left;"><span style="font-size: 12.0pt; line-height: 107%;">Called to be Fools?</span></h2><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And once
again, I don’t have answers, because like you I’m attached to this world. I
have a life here, that even if not perfect, is pretty good. I find it mostly easy
to refuse to succumb to using violence and its tools to get my way. But going
down the list, I find that coercion and threats can be useful at times. And
then I get to the more socially acceptable power structures based on wealth,
position, and social status. And using those methods to advance my agenda is
far more difficult to reject and avoid.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And yet
Jesus, in the hours leading up to his crucifixion and death refused to employ
any of them to save himself. Jesus responded to violence with forgiveness.
Jesus refused to defend himself with any kind of threats or coercion. Jesus
could have called on his divine powers and asserted his position and status,
yet he did not. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As we enter Holy
Week, let us look to Jesus and how he navigated the tension of living in this
world yet living by the principles of God’s kingdom. May our thoughts be guided
by God’s Spirit as we examine our own lives and perhaps find those places where
we are too attached to this world and its ways. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">After his entry
into Jerusalem, Jesus overturned tables at the Temple. Do we
have the courage to allow God to overturn our attachments to the ways of the
world and instead become wise, intelligent, and creative (capital letter-F) Fools
for the gospel of Jesus Christ and the kingdom of God?</span></p><div style="mso-element: footnote-list;"><!--[if !supportFootnotes]-->
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<a href="https://thebiblefornormalpeople.com/episode-235-aaron-koller-biblicizing-esther/">Episode
235: Aaron Koller - Biblicizing Esther - The Bible For Normal People</a> (<a href="https://thebiblefornormalpeople.com/episode-235-aaron-koller-biblicizing-esther/">https://thebiblefornormalpeople.com/episode-235-aaron-koller-biblicizing-esther/</a>)
<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<a href="https://www.myjewishlearning.com/article/purim-parody-and-pilpul/">A
History of Purim | My Jewish Learning</a> (<a href="https://www.myjewishlearning.com/article/purim-parody-and-pilpul/">https://www.myjewishlearning.com/article/purim-parody-and-pilpul/</a>)<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
See <a href="https://podcasts.apple.com/us/podcast/episode-53-palm-sunday-making-an-ass-out-of/id1500071636?i=1000535228687">Bible
Study: Parody and Subversion in Matthew's Gospel: Episode 53: Palm Sunday,
Making an Ass Out of Rome, Matthew 21:1-11 on Apple Podcasts</a> for a full
discussion on this approach to reading Jesus’ entry into Jerusalem.<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
1 Kings 1.<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230402%20Palm%20Sunday.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Borg, Marcus and Crossan, John Dominic. <i>The Last Week</i>, chapter 1, “Palm
Sunday”. This chapter contains an imagined account of Jesus’ entry and Pilate’s
entry into Jerusalem occurring on the same day. <o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-37791618985644803572023-03-12T13:34:00.006-08:002023-03-12T13:34:47.884-08:00Sermon: A Ministry of Reconciliation<p><span style="font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX-3emfkZy96oorYBqQFVqxoL57fnSEbi8LFT7jzJVBzQG7pux4cZ3f0LCc4dH0JkTyg1HOW5cpdtXTmqnZMHn80SYdoKx9OPi8Of2Y594hZPasbActS0YyS5t8rYBlguEs9S2vwGd89ciq13r7OcgtOTIFS885pj8m7QrJXB1A-dNE_Iw5A/s946/Pieter_Fransz._de_Grebber_-_Christ_and_the_Woman_of_Samaria_-_WGA10395.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="700" data-original-width="946" height="237" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX-3emfkZy96oorYBqQFVqxoL57fnSEbi8LFT7jzJVBzQG7pux4cZ3f0LCc4dH0JkTyg1HOW5cpdtXTmqnZMHn80SYdoKx9OPi8Of2Y594hZPasbActS0YyS5t8rYBlguEs9S2vwGd89ciq13r7OcgtOTIFS885pj8m7QrJXB1A-dNE_Iw5A/s320/Pieter_Fransz._de_Grebber_-_Christ_and_the_Woman_of_Samaria_-_WGA10395.jpg" width="320" /></a></div><br />Lectionary:
Lent 3A<p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Texts:
<a href="https://www.biblegateway.com/passage/?search=Exodus+17%3A1-7%3B+Psalm+95%3B+Romans+5%3A1-11%3B+John+4%3A5-42&version=NRSVUE" target="_blank">Exodus 17:1-7; Psalm 95; Romans 5:1-11; John 4:5-42</a><o:p></o:p></span></p>
<h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Whew! That
was a very long reading! It should not be surprising to learn that the <i>Samaritan
Woman and Jesus at the Well</i> is the longest narrative in John’s gospel.
There is so much that can be found in this narrative that it could possibly
take a lifetime to explore the story and still not uncover all the lessons that
could be gleaned from it. Having such a wealth of options makes it more
difficult to choose just one on which to focus.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Among the options
for exploration: compare today’s story with last week’s story of Nicodemus. Or
the man-meets-woman-at-well motif that is repeated in scripture. Or the topic
of effective evangelism and witnessing. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">However, the
theme that I finally settled on for today is one of reconciliation and the
creation of one humanity in Jesus Christ.<o:p></o:p></span></p>
<h1>History of Hostilities<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The acrimony
and animosity between Jews and Samaritans are probably familiar to our ears.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The Jews and
Samaritans worshiped the same God, although the Samaritans only recognized the
authority of the first five books, with some textual differences. Because
Deuteronomy specifically declares Mount Gerizim to be blessed, the Samaritans
considered it to be sacred and built a temple there. The Jews, however, saw
Jerusalem as the proper location for the temple, based on their history through
David and Solomon. Today’s gospel reading touches on this conflict. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Within the immediate
historical context of Jesus’ time, the Maccabees had destroyed the Samaritan
temple at Mount Gerizim around 110 BCE. Although the temple was never rebuilt,
the Samaritans still considered the location sacred and the proper site for
worship. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The
Samaritans could not claim innocence, however. Sometime during the childhood
years of Jesus, several Samaritans went into Jerusalem and scattered human
bones in the Jerusalem Temple, desecrating it. As we read these stories of Jews
and Samaritans, we should recognize that Jesus was very much found within this
cultural context of aggrievances between these two people groups. Jesus grew up
hearing about how bad Samaritans were, and lived amidst prejudice and hatred of
them. If we believe that Jesus was both fully divine and human, then we should
at least consider the possibility that Jesus was not immune from these cultural
pressures and norms, and that he struggled with the conflict between cultural
expectations and divine acceptance and love.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And I think
understanding that makes today’s story even more powerful and unexpected.<o:p></o:p></span></p>
<h1>Led by the Spirit to Unexpected Places<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Today’s
reading omitted a couple of verses that sets the context. The two verses read,
“[Jesus] left Judea and started back to Galilee. But he had to go through
Samaria.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Jews
generally avoided traveling through Samaria. As the parenthetical comment in
our reading provides, the Jews did not look favorably upon the Samaritans. The
degree of prejudice and hostility likely differed between individuals, but to
generalize, the Samaritans were seen by Jews as outsiders, less-than, perhaps
unclean, and best to avoid close encounters. Thus, if time permitted, most Jews
preferred taking a longer route to avoid traveling through Samaria and thus
having to eat, drink, and overnight in the region.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But Jesus
was compelled to go through Samaria. Whatever cultural pressures and
expectations he felt about Samaritans, in that little sentence, “But he had to
go through Samaria,” we can see Jesus’ sensitivity to the Spirit (from chapter
3) leading him in unexpected ways to surprising places. <o:p></o:p></span></p>
<h2>A Brief History Jacob and His Descendants<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/b/b7/Tissot_Jacob_and_Rachel_at_the_Well.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="638" height="320" src="https://upload.wikimedia.org/wikipedia/commons/b/b7/Tissot_Jacob_and_Rachel_at_the_Well.jpg" width="255" /></a></div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It is,
therefore, not unexpected that Jesus ends up sitting at Jacob’s well at midday.
The audience of this story is expected to recall the story of Jacob meeting
Rachel at a well at midday.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
This is the beginning of the lineage of all the tribes of Israel, who would
eventually split into the Northern and Southern kingdoms. These two kingdoms
would go on to have a strained relationship with one another. <o:p></o:p></span></p><p></p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The Northern
kingdom would be destroyed by the Assyrians, many deported but some remaining
in the land. Those who remained would intermarry with immigrants from other
nations and they would become who would be known as the Samaritans of Jesus’
time.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The Southern
kingdom would be defeated by Babylon and taken into exile. When they returned
from exile, the Samaritans were willing to welcome them back and work with the
returnees, but the returning Jews would have nothing to do with who they
considered mixed-race and theologically mixed people. Any integration of the
Samaritans into the Jewish people was condemned and cursed.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<h1>Reconciliations<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">It is
against this historical background that Jesus finds himself at Jacob’s well,
the place where the two people groups trace their common ancestry. And I think
it is no accident that a marriage allusion is clearly intended. Two people
groups, divided by historical hostilities, are to be brought together again.
They are to be reconciled back into a single family, in God.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The story
develops with another unexpected and surprising twist. One of the earliest
self-revelation of Jesus as the Messiah is to a woman. One of the deepest
theological discussions from Jesus that is recorded is with a woman. One of the
very first evangelists, if not the first, for Jesus is a woman. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In a time
and place where women were often marginalized, their public roles limited,
where their primary life function was to bear children, a Jewish rabbi engaging
with a Samaritan woman as a conversational equal was likely unprecedented. In
this we can see the beginnings of a reconciliation among human-based gender
divisions, and a lesson in the ways God values and respects all people. <o:p></o:p></span></p>
<h1>Christians and Our Troubled History<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Lest we
think this is all in the past, the history of Christianity is filled with divisions,
hostilities, and violence. Christians have justified persecution of Jews based
on an interpretation of the Bible. Internecine conflicts and bloodsheds among
Christians fill pages of Christian history. Racism and slavery have been
justified by appeal to scripture. Colonialism and attempts to destroy
indigenous cultures have been sanctioned by Christian authorities. Subordination
and subjugation of women, too, have and continue to be justified by certain readings
and interpretations of a few texts. We live with a legacy of horrific acts
committed against fellow human beings, in the name of Christianity and God.<o:p></o:p></span></p>
<h1>A Vision of Reconciliation<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This does
not have to be our future. Reading a few verses from Romans 5 again, we are
reminded,<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">8 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">But God proves his love for us in that while we still were
sinners Christ died for us. <b><sup>9 </sup></b>Much more surely,
therefore, since we have now been justified by his blood, will we be saved
through him from the wrath of God. <b><sup>10 </sup></b>For if while
we were enemies we were reconciled to God through the death of his Son, much
more surely, having been reconciled, will we be saved by his life. <b><sup>11 </sup></b>But
more than that, we even boast in God through our Lord Jesus Christ, through
whom we have now received reconciliation. (Romans 5:8-11 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>In 2 Corinthians, reconciliation through
Christ is further discussed.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">16 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">From now on, therefore, we regard no one from a human point
of view; even though we once knew Christ from a human point of
view, we no longer know him in that way. <b><sup>17 </sup></b>So
if anyone is in Christ, there is a new creation: everything old has passed
away; look, new things have come into being! <b><sup>18 </sup></b>All
this is from God, who reconciled us to himself through Christ and has given us
the ministry of reconciliation; <b><sup>19 </sup></b>that is, in
Christ God was reconciling the world to himself, not counting their
trespasses against them, and entrusting the message of reconciliation to
us. <b><sup>20 </sup></b>So we are ambassadors for Christ, since God
is making his appeal through us; we entreat you on behalf of Christ: be
reconciled to God. <b><sup>21 </sup></b>For our sake God made the one
who knew no sin to be sin, so that in him we might become the righteousness of
God. (2 Corinthians 5:16-21 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Reconciliation
is to God, but when an individual is reconciled to God that infers that they
must necessarily be reconciled to all others that are a part of God’s kingdom
and family. In the story of Jesus with the Samaritan woman, we see the
beginning of some of this reconciliation. But it cannot end there.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The vision
that Paul offers is, <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%;"> <b><sup>26 </sup></b>for in Christ Jesus you are
all children of God through faith. <b><sup>27 </sup></b>As many of
you as were baptized into Christ have clothed yourselves with Christ. <b><sup>28 </sup></b>There
is no longer Jew or Greek; there is no longer slave or free; there is no longer
male and female, for all of you are one in Christ Jesus. <b><sup>29 </sup></b>And
if you belong to Christ, then you are Abraham’s offspring, heirs according
to the promise. (Galatians 3:26-29 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The vision
is for all to be reconciled, to be on equal standing with one another, and to
see one another as true equals in Christ. <o:p></o:p></span></p>
<h2>A Small Caveat<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Before I
end, I do need to offer a small word of caution. I believe that at least until
the next life and world, this reconciliation is primarily between groups and
categories that the world and we have created to make distinctions between us
and them. When it comes to individuals, I believe that reconciliation may not
always be possible nor safe. <o:p></o:p></span></p>
<h2>Working Together Toward Reconciliation<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt; line-height: 107%;"><a href="https://upload.wikimedia.org/wikipedia/commons/9/99/Reconciliation_by_Vasconcellos%2C_Coventry.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="600" data-original-width="800" height="240" src="https://upload.wikimedia.org/wikipedia/commons/9/99/Reconciliation_by_Vasconcellos%2C_Coventry.jpg" width="320" /></a></span></div><span style="font-size: 12pt; line-height: 107%;"><br />During this
Lenten journey, I invite each of us to take some time to reflect on ways in
which we experience divisions with others, and especially those areas that, by
maintaining the status quo, offer us privilege and power over others. As
suggestions here are some areas to think about: religion, race and ethnicity, gender,
wealth and social connections, politics, education and employment. Let us first
recognize and confess these sins.<o:p></o:p></span><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">And then, if
we are to be ministers of reconciliation, what can we do to offer a genuine
egalitarian society where all are welcomed, accepted, valued, and respected
equally? Where do we subconsciously behave and treat others according to
cultural norms that may be harmful and unloving? Let us ask the Spirit to open
our eyes to those areas and give us the courage to reject them and replace them
in ways that offer God’s love and grace. Let us in all ways, by the grace and
strength of God, strive to be fit ambassadors for Christ.<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<a href="https://www.thetorah.com/article/mount-gerizim-and-the-polemic-against-the-samaritans">Mount
Gerizim and the Polemic against the Samaritans - TheTorah.com</a> (<a href="https://www.thetorah.com/article/mount-gerizim-and-the-polemic-against-the-samaritans">https://www.thetorah.com/article/mount-gerizim-and-the-polemic-against-the-samaritans</a>),
brief background on how Samaritans may have been viewed by ancient Jews. <o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
<a href="https://virtualreligion.net/iho/samaria.html">Samaritan Judean Feud
(virtualreligion.net)</a> (<a href="https://virtualreligion.net/iho/samaria.html">https://virtualreligion.net/iho/samaria.html</a>),
a few excerpts relating to Samaritans and Jews, from various ancient texts. <o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
A great resource for exploring Jesus’ humanity and its potential implications
is <i>What Jesus Learned from Women</i>, by James F. McGrath. <o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
John 4:3-4 (NRSVue)<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Genesis 29. And also, Moses when he arrives in Midian, Exodus 2:15b-17.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230312%20Reconciliation.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
The book of Nehemiah details this conflict and rejection. Although the book
does not specifically use the term “Samaritans” it can be inferred that the
people who were living in the land at the time of Jewish exiles’ return would
eventually become known as Samaritans. See also <a href="https://www.biblestudytools.com/bible-study/topical-studies/the-samaritans-hope-from-the-history-of-a-hated-people.html">Who
Were the Samaritans? Their Meaning in the Bible (biblestudytools.com)</a> (<a href="https://www.biblestudytools.com/bible-study/topical-studies/the-samaritans-hope-from-the-history-of-a-hated-people.html">https://www.biblestudytools.com/bible-study/topical-studies/the-samaritans-hope-from-the-history-of-a-hated-people.html</a>)
<o:p></o:p></p>
</div>
</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-4667945682823117452023-03-05T16:35:00.005-09:002023-03-05T16:35:44.101-09:00Sermon: Getting Unstuck<p><span style="font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMFILtDr0J2p64haICKCjdZWtthCFQlWydb0x-O1VYDKXrq855RdWrR4MGuwXPdJEbdZjY8PjNkKQMsBGelAsAy9LLa0UMFKunPmTtVD2sFGpk5R5qquf-PPqIYs4ex0BbMoDSuLJN0InH-_fJVqjz1ZtCXOGMO1F6Vc8sk-VOCqQK9oN0Wg/s880/Jesus_and_Nicodemus.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="880" data-original-width="768" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMFILtDr0J2p64haICKCjdZWtthCFQlWydb0x-O1VYDKXrq855RdWrR4MGuwXPdJEbdZjY8PjNkKQMsBGelAsAy9LLa0UMFKunPmTtVD2sFGpk5R5qquf-PPqIYs4ex0BbMoDSuLJN0InH-_fJVqjz1ZtCXOGMO1F6Vc8sk-VOCqQK9oN0Wg/s320/Jesus_and_Nicodemus.jpg" width="279" /></a></div><br />Lectionary:
Lent 2A<p></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Texts:
<a href="https://www.biblegateway.com/passage/?search=Genesis+12%3A1-4%3B+Psalm+121%3B+Romans+4%3A1-5%2C+13-17%3B+John+3%3A1-17&version=NRSVUE" target="_blank">Genesis 12:1-4; Psalm 121; Romans 4:1-5, 13-17; John 3:1-17</a><o:p></o:p></span></p><p class="MsoNormal"></p><h1>Confusion<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Nicodemus is
confused with what Jesus is saying to him. And Jesus seems to be have gotten a
little bit frustrated with Nicodemus’ continued confusion.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Why is
Nicodemus confused? This story is a familiar one and is visited frequently in
sermons. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
explanation usually begins with the word for “anew” that Jesus uses to speak
about birth. The word could also mean “again” and “from above.” Great. So, the
word could be used to refer to different ways of being born. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But that
merely raises another question: why is Nicodemus only able to see one meaning
of the word? Why is Nicodemus unable to comprehend that Jesus is speaking about
the need to be “born from above?” Reading the rest of the discourse, one of the
possible reasons that can be derived is that Nicodemus is unable to understand
because his perspective is darkened, and it is from earthly, not from the
Spirit. And I think that is true in a broad sense, but it seems like there
could be more to it. <o:p></o:p></span></p>
<h1>Assumptions and Barriers to Understanding<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Looking
through a reference text this week, I had my own “aha” moment that offered what
to me was an improved reason for Nicodemus’ confusion, and one that is
(unfortunately) more relatable. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The concept
of being “born from above” means that one is metaphorically birthed from God. Nicodemus
saw himself and his people as already having been birthed by God, through
Abraham. They already belonged to God. So, even if Nicodemus could hear the
“born from above” intent of Jesus, Nicodemus could not comprehend why he or his
fellow Jews would need to “born from above.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Therefore, he assumes Jesus might be using hyperbole or speaking nonsense and
questions how one could be physically reborn.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Nicodemus
likely held to a belief that privileged Jews spiritually over the rest of the
world. Abraham, Isaac, and Jacob were chosen by God out of all the other
nations. They were given a special revelation of God, the Torah, at Mt. Sinai
through Moses. They had a special relationship with God.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
He could not comprehend why they would need another conversion to enter the
kingdom of God. His cultural, ethnic, and religious environment prevented him
from considering any other possibility.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And here is
where Nicodemus’ problem becomes relatable to me and perhaps to many of us
today. Does our cultural, social, ethnic, political, religious, and theological
assumptions, beliefs, and traditions hinder us from alternative ways of seeing
and understanding others, and perhaps even hearing from God?<o:p></o:p></span></p>
<h2>A Personal Illustration<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">By way of
illustration, I will offer an example from my own life. But I need to make
clear that it is one person’s journey, mine, and that others can and do have
very different experiences; but also that even though I come from one specific
religious upbringing, the issue of religious exclusiveness and privilege can be
found in other groups. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I was born
into and raised in the Seventh-day Adventist denomination. For thirty-plus
years it was pretty much the entirety of my life and world. Everything about
life pretty much revolved around the church and its functions and events. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">One of the
good aspects that I can look back on are the friendships and connections that
were made. Because the denomination has some unique and distinctive beliefs and
practices, those who belong to the denomination tend to cluster together, and
that bond can begin in childhood and last a lifetime.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Another good
aspect of it, looking back, is that it regarded the Bible very highly. Since I
went to sixteen years of denominations schools, that meant I had sixteen years
of increasingly advanced biblical and theological studies. The annual reading
through the Bible was highly encouraged. Back when I was actually living
through those times though, I thought it was tedious and unnecessary; but it
has benefits now, as those ingrained memories provide helpful sparks of insights,
especially when I prepare sermons. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But there
were negative aspects as well. As I look back from the outside now, I can see
how much fundamentalism was present in the experience. Although the
denomination does not hold to an inerrant view of scripture, it takes most of
what is found in the Bible as quite literal and historical facts and truth.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
The set of articulated beliefs form rigid boundaries around what is deemed to
be correct biblical truth. The denomination sees its beliefs as the “most
correct” and sees itself as called by God to convert not just non-Christians
but other Christians to itself. It considers itself as the “remnant” that is
mentioned in scripture;<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>,<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
i.e., it sees itself as particularly favored by God. In many ways how I
experienced God and religion in my first two or three decades looks very similar
to how Nicodemus understood God and his religion.<o:p></o:p></span></p>
<h1>Breaking Down Assumptions and Barriers<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It was only after
having moved to this town, Petersburg, and began to associate with other
pastors and their churches that I saw that Christianity has much broader
parameters with allowances for much wider and richer practices and experiences.
Previously I had understood this to be possible from an intellectual
perspective, but I only came to experience it here. You might say that my
former assumptions had been broken, the walls around what I believed held
correct truth was breached, and I became unstuck from the smallness of
exclusivity. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus
challenges Nicodemus’ assumptions about what is means to be a part of the
kingdom of God and how one enters it. Jesus tells him that simply being born a
Jew or observing Jewish religious traditions and practices is insufficient.
Jesus tells him that entering God’s kingdom requires a radical change in
perspective. The gospel account does not go into detail here as to what that
change is – Jesus just tells Nicodemus, “And just as Moses lifted up the
serpent in the wilderness, so must the Son of Man be lifted up, that whoever
believes in him may have eternal life.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
The word “believes” often connote intellectual assent to a set of facts or
teachings, but in this gospel it is about trust. What or who does one trust to
bring life? Is it ancestry or religious teachings? Or is it found in a person? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus tells
Nicodemus, “The wind blows where it chooses, and you hear the sound of it, but
you do not know where it comes from or where it goes. So it is with everyone
who is born of the Spirit.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
From the rest of this gospel account, what we hear and learn is that trust in
God involves becoming unstuck from preconceptions about God and becoming open
to unexpected ways in which God works in the world. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Childhood
me, teenager me, and even young adult me would never have imagined the kinds of
unexpected twists and turns my spiritual journey would take. <o:p></o:p></span></p>
<h1>Basis of Belonging to God<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Apostle
Paul had his own experiences of having his assumptions and beliefs completely
changed by Jesus. A large portion of his letter to the Romans is his working
out how the history of Israel and Judaism now fit into God’s plan. Paul is
clear that they have not been done away or replaced. But what Jesus has done is
expand what it means to be included in God’s family. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Today’s
reading from Romans is a small part of that. In it Paul explains that God’s
plan is for all of the world to be included in God’s family. Whereas Israel
often pointed to the Exodus and the Law as the beginning of a special
relationship with God, Paul goes back to Abraham. Having been physically
descended from Abraham was thought to confer a special relationship to Israel
and the Jews, but in Romans chapter 4 Paul argues that Abraham is the father of
all the nations.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Abraham is the father of all the nations not because of physical birth or
because the Law would eventually come through Moses, a descendant, but because Abraham
demonstrated trust in God.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">And what was
this trust?<o:p></o:p></span></p>
<h2>Abram Trusted God<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">This brings
us to the reading from Genesis. When God called Abram (before he was given
Abraham as a new name) to leave his ancestral lands and family, and go to where
God would lead him, Abram got up and left. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Where one’s
identity was tied to both land and family, to get up and leave both behind was
almost unthinkable. God was telling Abram to leave behind literally everything
that he had known and had given him identity, meaning, and place in life for
his seventy-five years. He had no son to carry on his name. God told Abram that
he would have to start his life completely over, to begin life as if he was born
again. Instead of being born into a physical family and tribe, God would become
his father and family for this new life that Abram would enter into.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">That brings
us full circle back to where we began with Nicodemus. Nicodemus knew the
scriptures. He knew the history of Israel. But his assumptions about God and
his ethnic and religious belonging blocked him from seeing how broader God’s
inclusiveness and blessings were. <o:p></o:p></span></p>
<h2>Jesus’ Invitation to Trust God<o:p></o:p></h2>
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi19w7WRWHMkHWdw0SzavzkjDGsDPgtW5qOn_yx9vK6G9gV6PecT6tSIi23GVuURz0LOfdR_hzt_AVev4NSRLBBZTbsXgZHrvG4K6UpabU8COAVG0NwDOQFcUcaLjiKXzqYwjYJJypzs-JZxdkpdPMkc2QkrPXitMWj_Mn7LiNB0ZoRYI8mYw/s1280/hand-g6d479607e_1280.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="853" data-original-width="1280" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi19w7WRWHMkHWdw0SzavzkjDGsDPgtW5qOn_yx9vK6G9gV6PecT6tSIi23GVuURz0LOfdR_hzt_AVev4NSRLBBZTbsXgZHrvG4K6UpabU8COAVG0NwDOQFcUcaLjiKXzqYwjYJJypzs-JZxdkpdPMkc2QkrPXitMWj_Mn7LiNB0ZoRYI8mYw/s320/hand-g6d479607e_1280.jpg" width="320" /></a></div><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus was
inviting and pleading for Nicodemus to be like Abram, to leave behind those
things that he thought brought identity, meaning, and place in life, be born
anew, be born from above, and follow the Spirit’s leading into the kingdom of
God.</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">When Paul
encountered Jesus on the Damascus Road, he accepted Jesus’ invitation to leave
behind the hindrances of the past and follow the Spirit into a new life and God’s
kingdom.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The same
invitation remains for each of us. Part of Lent is introspection and
reflection. This week my encouragement to you is to consider ways in which your
journey with God might have become stuck, and to consider ways in which you
might get unstuck. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Are
expectations of others keeping you from following God more authentically? Do
you have negative experiences from the past that make it difficult to trust,
especially God? Do you have conflicts or problems with the church? These are
just a few suggested placed to start.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
important thing is to acknowledge that not all is well and identify things that
are possibly contributing to stress and discomfort. The Psalms contain numerous
examples of where the psalmists unleash their complaints and problems with God
onto God. It may be a cliché, but it is good to be reminded that God’s
lovingkindness can handle our biggest complaints and accusations hurled at God.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Letting go
of some of the hurts and complaints we have can allow us to hear God more
clearly and sense the presence and leading of the Spirit. And in response we
can follow, again, the example of the psalmists in offering praise. Many of the
psalms that begin with complaints and accusations end with praise. The
psalmists offer praise even before God has responded. They hold on to God’s
faithfulness and trust that God will respond. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Let me close
by reciting Psalm 121 once more as one of our bases for trust in God.<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: 12.0pt; line-height: 107%;">A Song of
Ascents.<o:p></o:p></span></b></p>
<p class="MsoNormal"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">1 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">I lift up my eyes to the hills—<br />
from where will my help come?<br />
<b><sup>2 </sup></b>My help comes from the Lord,<br />
who made heaven and earth.<o:p></o:p></span></p>
<p class="MsoNormal"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">3 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">He will not let your foot be moved;<br />
he who keeps you will not slumber.<br />
<b><sup>4 </sup></b>He who keeps Israel<br />
will neither slumber nor sleep.<o:p></o:p></span></p>
<p class="MsoNormal"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">5 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">The Lord is your keeper;<br />
the Lord is your shade at your right hand.<br />
<b><sup>6 </sup></b>The sun shall not strike you by day<br />
nor the moon by night.<o:p></o:p></span></p>
<p class="MsoNormal"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">7 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">The Lord will keep you from
all evil;<br />
he will keep your life.<br />
<b><sup>8 </sup></b>The Lord will keep<br />
your going out and your coming in<br />
from this time on and forevermore. (Psalm 121 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<i>IVP Bible Background Commentary: New Testament, </i>volume 2. Entry for John
3:3-4, 5. “Jesus speaks literally of being born “from above,” which means “from
God” (“above,” like “heaven,” was a Jewish circumlocution, or roundabout
expression, for God) … Most evidence for Greek traditions about individual
rebirth come from a later period, possibly formulated in light of Christianity,
but some Jewish analogies probably lack direct Christian influence. Because
Jewish teachers spoke of Gentile converts to Judaism as starting life anew like
“newborn children” (just as adopted sons under Roman law relinquished all legal
status in their former family when they became part of a new one), Nicodemus
should have understood that Jesus meant conversion; but it never occurs to him
that someone Jewish would need to convert to the true faith of Israel… Converts
to Judaism were said to become “as newborn children”; their conversion included
immersion in water to remove Gentile impurity. “Born of water” thus could
clarify for Nicodemus that “born from above” means conversion, not a second
physical birth.”<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
John 8:31-59 describes how the writer of this gospel account perceives as the
Jewish perspective on belonging to God through ancestry and ethnicity. Jesus
challenges this perspective and can be seen as an elaboration on what he says
to Nicodemus. <o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
<i>Seventh-day Adventist Fundamental Belief #1</i>. “The Holy Scriptures, Old
and New Testaments, are the written Word of God, given by divine inspiration.
The inspired authors spoke and wrote as they were moved by the Holy Spirit. In
this Word, God has committed to humanity the knowledge necessary for salvation.
The Holy Scriptures are the supreme, authoritative, and the infallible
revelation of His will. They are the standard of character, the test of
experience, the definitive revealer of doctrines, and the trustworthy record of
God’s acts in history.” (<a href="https://www.adventist.org/holy-scriptures/">https://www.adventist.org/holy-scriptures/</a>)
<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<i>Seventh-day Adventist Fundamental Belief #6</i>. “God has revealed in
Scripture the authentic and historical account of His creative activity. He
created the universe, and in a recent six-day creation the Lord made “the heavens
and the earth, the sea, and all that is in them” and rested on the seventh day.
Thus He established the Sabbath as a perpetual memorial of the work He
performed and completed during six literal days that together with the Sabbath
constituted the same unit of time that we call a week today. The first man and
woman were made in the image of God as the crowning work of Creation, given
dominion over the world, and charged with responsibility to care for it. When
the world was finished it was “very good,” declaring the glory of God.” (<a href="https://www.adventist.org/creation/">https://www.adventist.org/creation/</a>)
<o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
<i>Seventh-day Adventist Fundamental Belief #13</i>. “The universal church is
composed of all who truly believe in Christ, but in the last days, a time of
widespread apostasy, a remnant has been called out to keep the commandments of
God and the faith of Jesus. This remnant announces the arrival of the judgment
hour, proclaims salvation through Christ, and heralds the approach of His
second advent. This proclamation is symbolized by the three angels of
Revelation 14; it coincides with the work of judgment in heaven and results in
a work of repentance and reform on earth. Every believer is called to have a
personal part in this worldwide witness.” (<a href="https://www.adventist.org/remnant-and-its-mission/">https://www.adventist.org/remnant-and-its-mission/</a>)
<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<i>Seventh-day Adventist Fundamental Belief #18. </i>“The Scriptures testify
that one of the gifts of the Holy Spirit is prophecy. This gift is an
identifying mark of the remnant church and we believe it was manifested in the
ministry of Ellen G. White. Her writings speak with prophetic authority and
provide comfort, guidance, instruction, and correction to the church. They also
make clear that the Bible is the standard by which all teaching and experience
must be tested.” (<a href="https://www.adventist.org/gift-of-prophecy/">https://www.adventist.org/gift-of-prophecy/</a>)
<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
John 3:14-15.<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
John 3:8.<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%2020230305%20Getting%20Unstuck.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Romans 4:17.<o:p></o:p></p>
</div>
</div><br /><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-57062525723634698792023-02-27T15:43:00.001-09:002023-02-27T15:43:08.922-09:00Sermon: Letting Go<p><span style="font-size: 12pt;">Lectionary:
Lent 1A</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Texts:
<a href="https://www.biblegateway.com/passage/?search=Genesis+2%3A15-17%3B+3%3A1-7%3B+Psalm+32%3B+Romans+5%3A12-19%3B+Matthew+4%3A1-11&version=NRSVUE" target="_blank">Genesis 2:15-17; 3:1-7; Psalm 32; Romans 5:12-19; Matthew 4:1-11</a><o:p></o:p></span></p><p class="MsoNormal"></p><h1><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/b/bd/Ricci_-_The_Temptation_of_Christ_in_the_Wilderness%2C_5988749.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="800" data-original-width="704" height="320" src="https://upload.wikimedia.org/wikipedia/commons/b/bd/Ricci_-_The_Temptation_of_Christ_in_the_Wilderness%2C_5988749.jpg" width="282" /></a></div>Forty Days<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The gospel
reading for today highlights two of the most common features or practices
associated with the season of Lent. The first is the duration – forty days. The
second is the practice of fasting. There may be an allusion to a possible third
feature, the idea of a test or trial, that may be found in the reading that is
also associated with Lent. <o:p></o:p></span></p>
<h2>Jesus, Moses, Israel<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In Matthew’s
gospel, the temptation account is placed immediately before the Sermon on the
Mount. The forty days and nights parallel the time Moses spent on Mount Sinai.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
A possible related parallel is that Moses spent time in the wilderness of
Midian where he encountered God.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
As I have discussed before, Matthew portrays Jesus as a new Moses, and
therefore it is important to show these parallels between Moses and Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In addition,
however, Jesus is also shown to be the beginning of a new, perfect Israel. The
first Israel was forced to spend forty years in the wilderness after failing to
trust that God would lead them to possess the land promised to them.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
These forty years was a period of testing.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
In fact Jesus’ response to the first test comes directly from a passage in
Deuteronomy that describes Israel’s forty years of testing:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">2 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">Remember the long way that the Lord your God has
led you these forty years in the wilderness, in order to humble you, testing
you to know what was in your heart, whether or not you would keep his
commandments. <b><sup>3 </sup></b>He humbled you by letting you
hunger, then by feeding you with manna, with which neither you nor your
ancestors were acquainted, in order to make you understand that one does not
live by bread alone but by every word that comes from the mouth of
the Lord. (Deuteronomy 8:2-3, NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In spite of
the great signs and wonders that God had performed to bring the Israelites out
of bondage, once faced with the wilderness the ancient Israelites failed to
trust God. They failed to trust that God would sustain them.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
They are recorded as having “tested the L<span style="font-variant: small-caps;">ord</span>”
when they accused God of bringing them into the wilderness to kill them with
thirst.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
And they failed to trust in God when Moses was long on Sinai, and they instead
turned to crafting a golden calf to lead them.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h1>Jesus Succeeds Where Others Failed<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In Matthew
4, Jesus faces the same types of tests. He is first tested on whether or not he
will trust God to provide. He is next tested on whether to test God by
presuming on a taken-out-of-context scripture that promises God’s protection.
Jesus’ third and final test is who and what will lead his life. Where ancient
Israel failed these tests, Jesus succeeds and passes the test. In each case,
Jesus chooses to trust in what he knows is true about God. Jesus does not use
his own power to provide for himself. Jesus does not needlessly test God’s
words through reckless actions. And Jesus rejects the temptation of power and
control as a means of achieving his ends, and instead trusts in God’s schedule
and arrangements. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Through his
success in meeting these trials, Jesus shows that he is a fit representative of
a new community that will fulfill the promise and mission that was given to
Israel. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I need to
clarify here that this is not saying that Israel was replaced. The new
community is being formed out of Israel and Israel will always be a fundamental
part of the community, but its composition will become global and embrace all
of humanity. The Apostle Paul struggles with the question of “what happens with
Israel?” in his letter to the Romans.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
We will not get into that question this time, but we will turn to Paul and his
letter to the Romans now.<o:p></o:p></span></p>
<h2>Jesus as the New Adam<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Paul takes
the parallel with Jesus all the way back to Adam. Whereas the first
representative human failed to trust God and brought death to not just
humankind, but to all creation, Jesus’ trust in God, even to the cross, brings
redemption to all of creation.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Not
surprisingly, Jesus’ wilderness trials parallel what Adam and Eve faced in the
Garden of Eden. The trials, the tests, the temptations involve:<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">Sustenance
and food and who controls how it is given. Do I accept what is given and any
limits, or do I go beyond what is allowed? Do I seize (or miraculously create)
what is normally not available, because I can wield power? <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">Trusting
God’s words or instead test them. Do we doubt the fences and guardrails that
God has fashioned? Do we seize upon some of God’s words and try to utilize them
for our own benefit or to use against others? <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-size: 12.0pt; line-height: 107%;">“I
know better,” “I’ll do it my way,” vs. “I’ll trust God to do it God’s way in
God’s time.” <o:p></o:p></span></p>
<h1>The Lure of Power Offered as Solution to Life<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The common
theme across all three temptations is power and control. The temptations attempt
to appeal to some of the basic anxieties that arise from the precariousness and
uncertainties of life on planet Earth. The temptation offer power and control
as the solution to life’s uncertainties. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">“Will I have
enough?” is a question of basic needs and sustenance. But the history of human
civilizations and societies, from ancient times to now, show that for many
people, the answer to the question is always, “No.” The fear of losing what one
already has, however little or much, leads to ever more amassing of wealth. The
desire to have more respects no wealth boundaries. From the destitute to the
ultra-wealthy, <i>more</i> is a common refrain. The desire to obtain goods
through unethical and even illicit means is a temptation for all, but perhaps
even more so for those who have the power and the means to get away with it.
One need not look too far from modern businesses to see many who have succumbed
to this temptation. And what’s more, unless the offense is egregious, society tacitly
gives its approval. The end goal, if it could be achieved, is for a person to
be able to be completely self-reliant. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">“Will I be
safe?” is another question about basic needs. We all long for security,
predictability, and comfort in this life. But as natural disasters, wars, gun
violence, and so much more take place day after day, there is no such thing as
a guarantee of safety in this life. For many people there is little they can do
to improve the odds of keeping safe. For others, perhaps many of us here, we do
have some means to attempt to improve our security. We might upgrade to better
locks. Purchase an alarm system and security cameras. Some may choose to arm
themselves. We could include in this arena of security the desire to live
forever. The end goal of ultimate security is eternal life that is crafted
based on my personal preferences. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">“Do I have
any significance?” is a question of identity, meaning, and purpose. One way to
secure a semblance of identity and purpose is to achieve a degree of power. Those
who have power are not ignored. They have the means to get things done, and
that means others will come knocking on the door and asking for favors. With enough
power, a person can do pretty much anything that they want. So the pursuit of
power, much like the pursuit of wealth, becomes an endless one. There is never
enough power. One can always have a little bit more. The goal of ultimate power
is to answer to no one, to craft a world in which everything and everyone
caters to my interests. <o:p></o:p></span></p>
<h2>Avoiding the Lure<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus
rejects the offer of each of these temptations. He rejects the temptation to
provide for himself. He rejects the temptation to use his position and power to
demand security and protection of his life. And finally, Jesus rejects the
temptation to fashion his identity, meaning, and purpose based on power over the
world. Jesus rejects the identity and purpose of a Messiah formed around the
world’s expectations of what a Messiah should be. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The desires
for adequate sustenance, reasonable security, and for identity, meaning, and
purpose are legitimate. After all, in the Lord’s Prayer we pray, “Give us today
our daily bread.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
Jesus addresses the problem of worrying by saying, “Therefore I tell you, do
not worry about your life, what you will eat or what you will drink, or
about your body, what you will wear. Is not life more than food and the body
more than clothing? … But seek first the kingdom of God and
his righteousness, and all these things will be given to you as well.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
As for identity and purpose, Jesus tells us that we are salt and light
representing God to the world.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h1>Letting Go<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">What if this
Lent we really attempt to trust what Jesus has revealed about God and God’s
care for us? What if we give up our desire to control our lives (and that often
leads to controlling others as well)? What if we let go of the pursuit of material
security and prosperity that the world assures us we need? What if we let go of
worrying about our safety and future? What if we let go of trying to conform our
identity and purpose to the expectations of the world? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus
trusted in God to provide for his provisions and his well-being. Jesus had
heard God already declare that he was God’s son, and he held on to that
identity.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">This Lenten
season, let us take time to reflect on how we might be pursuing desires that
are not of God, and instead redirect our desires to be in alignment with what
God wants for us, our families, our churches, and our communities. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Resist the
temptations to cling to empty promises of prosperity, security, and power to
fulfill our desires. Instead, let them go and find in Christ all that we need
for this life and the life to come. <o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Exodus 24:18.<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Exodus 3.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Numbers 14:33, 34.<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
Deuteronomy 8:2, 3. <o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Exodus 16.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
Exodus 17.<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
Exodus 32. <o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
Romans 9-11.<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Romans 8:19-23.<o:p></o:p></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
Matthew 6:11.<o:p></o:p></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
Matthew 6:25, 33.<o:p></o:p></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20FPC%2020230226%20Letting%20Go.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a>
Matthew 5:13-16.<o:p></o:p></p>
</div>
</div><br /><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-68872458046668932782023-02-12T13:55:00.005-09:002023-02-12T14:03:04.263-09:00Sermon: The Little Things<p><span style="font-size: 12pt;"><b>Lectionary: </b>Epiphany 6A</span></p><p><span style="font-size: 12pt;"><b>Text: </b><a href="https://www.biblegateway.com/passage/?search=Matthew+5%3A21-37&version=NRSVUE" target="_blank">Matthew 5:21-37</a></span></p>
<h1>Introduction – Global Concerns<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/b/bb/Turkey-Syria_Earthquake_Montage.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img alt="Ayıntaplı, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons" border="0" data-original-height="800" data-original-width="800" height="320" src="https://upload.wikimedia.org/wikipedia/commons/b/bb/Turkey-Syria_Earthquake_Montage.jpg" width="320" /></a></div>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">On Monday [Feb. 6, 2023] a violent
and catastrophic earthquake hit the region of Turkey and Syria, causing major
devastation and thousands of lost lives. Global aid has been quick to respond,
but the magnitude of the destruction and difficulties with the terrain and
logistics have made it difficult for aid workers. <o:p></o:p></span></p><p></p><span style="font-size: 12pt; line-height: 107%;">
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Later this
month will mark the anniversary of Russia’s invasion of Ukraine. The war continues
and the best analysis is that Russia will try to escalate the conflict. Several
million residents have fled their homes; many thousands, both military and
civilian, have been killed. Cities and villages have been destroyed, and those
who remain suffer from lack of sufficient infrastructure, lack of basic
necessities, and the cold. Aid from many quarters and organizations continue to
pour in, yet there is still no end in sight. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">These are,
but just two of the more recent catastrophic global incidents that take up our
attention. It doesn’t take much effort to come up with other incidents that vie
for our attention and concern. Go to a site like Global Giving and one can find
scores of needs around the globe: from disaster response, climate action,
educational needs, food security, and more. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In this kind
of present-day context, we encounter the text for today. To be frank, I
struggled with this text’s relevance for me in February 2023. What relevance does
Jesus’ midrash, or commentary, on Jewish law have for any of us right now? How
does a stricter interpretation of ancient laws relate to the 21<sup>st</sup>
century?<o:p></o:p></span></p>
<h1>Sermon on the Mount, an Overview<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/e/e1/The_Sermon_on_the_Mount_-_William_Brassey_Hole.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="William Hole, Public domain, via Wikimedia Commons" border="0" data-original-height="800" data-original-width="577" height="320" src="https://upload.wikimedia.org/wikipedia/commons/e/e1/The_Sermon_on_the_Mount_-_William_Brassey_Hole.jpg" width="231" /></a></div>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Today’s text
is from a portion of Matthew’s gospel frequently referred to as the Sermon on
the Mount. When the entirety of the Sermon is examined, it addresses mostly
relationships within the kingdom of heaven that is being inaugurated by Jesus.
It has almost nothing directly concerned with larger global, or even national
affairs. It is mostly about how citizens of this new society or community are
to live. <o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I will be taking
a somewhat different approach today. Instead of focusing this time specifically
on today’s text, I want to get a higher altitude look at the overall Sermon on
the Mount and in doing so, perhaps better understand how all the pieces fit
together. <o:p></o:p></span></p>
<h2>The Sermon as Vision-Casting<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I’m sure
that most of us are familiar with vision and mission statements. If you’ve
worked or volunteered for any kind of an organization, including churches, you
probably have seen them. And I suspect many of you have been involved in
forming or revising such statements. And some of you may even have taken the
initiative to form personal vision and mission statements. These vision and
mission statements are supposed to act as guides in forming organizational
policies and personal behaviors. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I see in the
Sermon on the Mount some similarities. The Beatitudes, which form the very
beginning of the Sermon, could be likened to the vision statement of the
kingdom of heaven, the new society, the community that Jesus is forming. The
Beatitudes describe the characteristics that those who are part of this
community will display. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">At this
point this community is still tiny. The Sermon is addressed directly to Jesus’
disciples, and at this point only four have been named explicitly (in Matthew
4:18-22). <o:p></o:p></span></p>
<h2>Mission Statement for the Kingdom of Heaven<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The next section
of the Sermon is where Jesus equates the community to salt and light. I see
this as the mission statement of the kingdom of heaven. The mission is not for
the community to go and try to change the world, but to simply display the
characteristics of the new society and by doing so perhaps those outside might
be attracted into the community. <o:p></o:p></span></p>
<h2>An Ideal Vision of Kingdom Life<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The next
section, which is not part of this year’s lectionary sequence, reveals that
Jesus is not replacing the Law and the Prophets, but he is expanding on already
established authorities and providing his stricter interpretations of them. Beginning
with this section and the rest of the Sermon could be seen as how the vision
and mission takes on more concrete forms of relational behaviors within the
kingdom of heaven. These offer examples of and an aspirational look at what
“love for another” looks like in action. In modern corporate-speak, these statements
might be called policy statements. Our gospel text this morning forms the first
few such statements. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">The rest of
the Sermon deals with specific topics on personal piety and how that ought to
be practiced, how prayer ought to be offered, the pitfalls of wealth and what
genuine treasure is, dealing with anxiety, the tendency to be judgmental, taking
care of one another in the community, and what it means to live as a citizen of
the kingdom of heaven.<o:p></o:p></span></p>
<h2>The Sermon as a Gospel Framework and Pattern<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/f/fb/The_Gospel_of_Matthew.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="600" data-original-width="800" height="240" src="https://upload.wikimedia.org/wikipedia/commons/f/fb/The_Gospel_of_Matthew.jpg" width="320" /></a></div>The Sermon provides
the major themes and framework for the entire gospel of Matthew. In Matthew,
Jesus is meant to be seen as a new Moses. Hence just as Moses went up Mt. Sinai
to receive the Law, Jesus is seen going up a mountain to offer a new
interpretation of the Law for his new kingdom. The portion of Matthew preceding
the Sermon offer foreshadowing of themes that will be revealed in the Sermon.
The rest of the gospel account after the Sermon offer examples of how Jesus
lives out the Sermon. <span style="mso-spacerun: yes;"> </span><o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Seen in its
entirety, the Sermon is about how member of the new kingdom, the new society,
the community, relate to one another. The community consists of those who make
it a priority to look after one another’s needs. For those who have the means,
to pay it forward to those who are unable. A community where authority is not
lorded over another, but rather where authority is accompanied by
responsibility to care for those under authority. Where justice and mercy are found
in balance. A community where none strive for fame, power, or status. Where all
are willing to sacrifice their own self-interest for the good of another and
the community. Where each member values their own integrity and honesty such
that the community has no reason to doubt the integrity of one another. <o:p></o:p></span></p>
<h1>“Big” Things vs. “Little” Things<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/c/c7/Warning-icon-png-2749.png" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="512" data-original-width="512" height="200" src="https://upload.wikimedia.org/wikipedia/commons/c/c7/Warning-icon-png-2749.png" width="200" /></a></div>I want to
return to the questions I posed toward the beginning of my sermon. Restating
them with some of what I have mentioned so far: considering the huge, global
concerns and needs, what relevance does the instructions for the kingdom of heaven,
with its focus on relationships in the immediate community, have for me? For
us? <o:p></o:p><p></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">As I thought
about this question, I began to realize that in many ways it is much easier to
be concerned about far-off places, about groups of people I don’t personally
know and will never interact with. It’s easy to write a check and offer a
prayer about a big, global concern. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But what
about our family, neighbors, those with whom we work alongside, our bosses, our
employees, our fellow church members? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">A few verses
near the end of the Sermon on the Mount grabbed my attention. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><b><sup><span style="font-size: 12pt; line-height: 107%;">21 </span></sup></b><span style="font-size: 12pt; line-height: 107%;">“Not everyone who says to me, ‘Lord, Lord,’ will enter the
kingdom of heaven, but only the one who does the will of my Father in
heaven. <b><sup>22 </sup></b>On that day many will say to me, ‘Lord,
Lord, did we not prophesy in your name, and cast out demons in your name, and
do many mighty works in your name?’ <b><sup>23 </sup></b>Then I will
declare to them, ‘I never knew you; go away from me, you who behave lawlessly.’
(Mathew 7:21-23 NRSVue)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">This text is
frequently interpreted in terms of self-righteousness; i.e., those who loudly
and visibly profess to be Christian, may be leaders in Christian ministries and
churches, but are only performing good works to be praised and admired by others
or to fatten their wallets. None of us would ever be tempted to do that, would
we?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">But as I
pondered the warning, I found another line of thought running through it. Perhaps
it is also a warning for the rest of us against placing too much priority on working
toward making a big impact on the world at the expense of taking care of those
things and people that are right in front of us every day. Perhaps it is a
warning against temptation to use our concern for making a big impact as a
distraction and an excuse from taking care of the more immediate, little things.
<o:p></o:p></span></p>
<h2>The Kingdom is Relational<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjoQoITtFzosm_0XMJtTwLzS26Xo8Nlt_et9rA-FLC_E1RsvlDCCSa8PsIGOXp_MEAVMsLatdn2AXLuQjJhLaT4aaHmG0tVpo-0UjvUQUNnsA2bko16kktB81Zq0cm4ADUD9myLlNBXYbrEaqwhfoWYERfwQeT6L6Q9Si4rTktNQzrHmfSVA/s2852/WP20Symbols_community1.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="2235" data-original-width="2852" height="251" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjoQoITtFzosm_0XMJtTwLzS26Xo8Nlt_et9rA-FLC_E1RsvlDCCSa8PsIGOXp_MEAVMsLatdn2AXLuQjJhLaT4aaHmG0tVpo-0UjvUQUNnsA2bko16kktB81Zq0cm4ADUD9myLlNBXYbrEaqwhfoWYERfwQeT6L6Q9Si4rTktNQzrHmfSVA/s320/WP20Symbols_community1.jpg" width="320" /></a></div>The Sermon
on the Mount is about how members of the kingdom are to live and get along with
one another, each and every day. The ones closest to us are often the ones that
irritate and anger us the most. How we relate with those in our immediate
circles, whether good or bad, likely won’t have a huge impact on a global scale,
but it matters to God. And how we treat one another, how we handle the
difficulties of relationships and differences of personalities and opinions
will be seen by a slightly wider circle of those on the periphery. And that is
how being salt and light works. Our mission is not to be the Great Salt Lake or
a bank of searchlights. We are just a few grains of salt and perhaps a flame or
a single light bulb. But that is how the relational gospel of Jesus spreads and
attracts people to take a closer look.<o:p></o:p><p></p>
<h2>Holding Things in Balance<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">I’m not
saying we shouldn’t be concerned about bigger things and dismiss global needs.
But what the world may view as little things – our individual relationships
with one another – are as important as what the world sees as the big,
important things. This is another reversal that is found in the kingdom of
heaven – what the world considers less important, may be more important in
God’s kingdom. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Here is how
I might rewrite Matthew 7:21-23 considering today’s thoughts:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 12pt; line-height: 107%;">“Lord, Lord. I gave to relief organizations. I gave to
missions. I tried to make a difference in the world for you.” And the Lord will
answer, “But how were your relationships with family, those you worked with
daily, and with others who are part of my family, the church?”</span></i><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">In the
Sermon on the Mount, Jesus explains that the principles of <i>shalom</i>, that
is relational wholeness and peace, are timeless. He quotes selections from the
Torah and refers to long-held Jewish traditions around the Law and explains how
there are essential principles that carry into the new kingdom of heaven. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;">Let us be
vigilant about tending to our close-in relational needs with as much vigor,
care, and generosity as we are about caring for global needs. <o:p></o:p></span></p></span><p></p>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0tag:blogger.com,1999:blog-33546514.post-22711840077995943522023-01-08T13:22:00.000-09:002023-01-08T13:22:00.547-09:00Sermon: An Epiphany of Christ<p>Lectionary: Year A, First Sunday after Epiphany, Baptism of
the Lord</p><p class="MsoNormal">
Texts: <a href="https://www.biblegateway.com/passage/?search=Isaiah+42%3A1-9%2C+Matthew+3%3A13-17&version=NRSVUE" target="_blank">Isaiah 42:1-9, Matthew 3:13-17</a><o:p></o:p></p>
<h1>Introduction<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Baptism – an
action that ought to unite Christians, but like many other facets in
Christianity – is a source of controversy and division. Usually not within a denomination,
but typically between them. Literally life and blood have been shed in arguing
the proper time and form of baptism.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I am not
here this morning arguing whether one form is better than another, or if there
is an age criterion, or anything along those lines. Because that argument ends
up sounding quite like the argument about the necessity of circumcision among
the early Christians. The Apostle Paul wrote an entire letter to the Galatian
Christians on this topic. A good summary of where Paul and where he believes
Jesus stands on the issue is summarized in Galatians 5:6, “For in Christ Jesus
neither circumcision nor uncircumcision counts for anything; the only thing
that counts is faith working through love.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
Therefore, I <span style="mso-spacerun: yes;"> </span>think that is a good
position to take in regards to the mechanics of baptism: that whether one is
baptized as an infant, a child, or an adult, and whether one is sprinkled,
poured over, or fully immersed, that the act is symbolic of something that is far
deeper that is of greater importance. And that is where I would like to take
this sermon this morning.<o:p></o:p></span></p>
<h1><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN3u00YKoGGoIWcY_rCJY2I0N7N-K9rHbyDZILyrqGcRJ15IRYC9G4Fc9pD5EiUCgQcNQfukvqPFGHwpWlNmmOn_H7Ia4Xv45Inr7boycCWgoCQzu3A38d_60-h_y2OEiQjot4v750reMcXP8aAB1SAZemi4hQ2mPItx2SU8RzGFZCEaRQ_g/s1521/ACT0117-large.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="This Armenian Gospel book was produced in (1455 CE) at the monastery of Gamałiēl in Xizan by the scribe Yohannēs Vardapet and was illuminated by the priest Xačʿatur." border="0" data-original-height="1521" data-original-width="933" height="382" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN3u00YKoGGoIWcY_rCJY2I0N7N-K9rHbyDZILyrqGcRJ15IRYC9G4Fc9pD5EiUCgQcNQfukvqPFGHwpWlNmmOn_H7Ia4Xv45Inr7boycCWgoCQzu3A38d_60-h_y2OEiQjot4v750reMcXP8aAB1SAZemi4hQ2mPItx2SU8RzGFZCEaRQ_g/w234-h382/ACT0117-large.jpg" title="Baptism of Christ" width="234" /></a></div>Jesus’ Baptism<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Today’s
gospel narrative begins with a “Where is Jesus 30 (or so) years<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
after we last heard about him?” From the miraculous birth of Jesus and the flight
to Egypt and return, we jump to a mature, adult Jesus. And we find him in the
wilderness, at the Jordan, asking to be baptized by John, who is the latest
prophetic sensation that has shown up among the Jews. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In the text
that comes right before what was read this morning, we read that John was
baptizing people as they confessed their sins and committed to repentance. Even
some of the leadership of the Jews came to him, but he accused them of
hypocrisy, commanding them to show actual results of repentance, beyond merely
going through motions. John then predicts that another individual will show up
that is far more prestigious and powerful.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is in this
context that Jesus shows up, asking to be baptized. John recognizes Jesus
immediately (after all, they are relations, and both had probably heard about
their respective miraculous birth stories). It is a surprise that Jesus shows
up and asks to be baptized, and therefore, knowing who Jesus is, it is no
surprise that John is reluctant to go through with it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Jesus
responds, “Let it be so now, for it is proper for us in this way to fulfill all
righteousness.” (Matthew 3:15) <o:p></o:p></span></p>
<h2>Meaning of “Righteousness”<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">This is
another of Jesus’ sayings whose meaning isn’t obvious, and where scholars have suggested
several possibilities. The problem word here is “righteousness.” We are
accustomed to hearing and using it in terms of morals and ethics. We use
“righteousness” as the antonym for “sin.” But Jesus is without sin, so he could
not have been baptized to be cleansed of sin or of any need to repent. So, in
this respect, what Jesus said makes no sense.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">“Righteousness”
has a somewhat different usage and meaning in Matthew. It is still related to
ethics, but “In the OT and early Jewish literature, when used for human
character and behavior, ‘righteousness’ and related words refer to one’s
ethical response to God: obeying and doing God’s will.”<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The author
of the letter to the Hebrews notes that Jesus “learned obedience…” (Hebrews
5:8)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">So, we now
must ask, what is it about baptism of Jesus that fulfilled and placed him in
obedience to God’s will? Why did God respond, “This is my Son, the
Beloved, with whom I am well pleased?” (Matthew 3:17)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">For us,
repentance and baptism are conceived as primarily individual actions. Certainly,
baptism is symbolic of new birth into a new, spiritual family. But in our
cultural setting, there usually isn’t much emphasis on how baptism relates to larger
groups.<o:p></o:p></span></p>
<h2>Fulfillment of Righteousness<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">In contrast,
Jesus’ baptism is all about the larger group; specifically, all of humanity. Christmas
was certainly God becoming incarnate into humanity, but Jesus’ baptism is the
revealing, or <i>epiphany</i>, of this God-becoming-human to the world. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Matthew’s
gospel portrays Jesus as representing new Israel. That is why Matthew is so
careful to describe specific echoes and parallels between historical Israel and
Jesus: a miraculous birth, a sojourn in Egypt, a return to Israel, and now a
baptism. Within this pattern perspective, the baptism has parallels to Israel
walking through the Red Sea and through the parted Jordan River. It also has
echoes to the anointing of kings. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is here
again that our distance to when monarchy was the norm may be an obstacle to understanding
what monarchs represented. Yes, they ruled over subjects, but they were also
mediators between their subjects and their deity or deities. Monarchs embodied the
entirety of their subjects. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Although
Moses was not a king, his actions reveal some of the expectations of ideal ancient
monarchs as they related to their subjects. At Sinai, when the people craft and
worship the golden calf, God tells Moses that God will destroy the people and
instead make Moses a great nation. But Moses intercedes on behalf of the people,
and God relents.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Josiah, king
of Judah, is another example. He is recorded as being one of the righteous
kings. He ordered the restoration of the temple, and in the process the Book of
the Law is found. As the book is read to him, Josiah tears his robes because
“our ancestors did not obey the words of this book…” (2 Kings 22:13b) Their sin
is understood as having accumulated over time and over the entire people. Even
though Josiah himself is not responsible, he identifies with and takes
responsibility for the past and for all his subjects and repents. As a result, God
delays the judgment that will eventually fall. Josiah continues to lead a reign
of reformation and repentance, and the period of his reign is relatively
peaceful and uneventful.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I am now
quoting two extended paragraphs by Timothy Beach-Verhey, in a commentary on
Matthew 3:13-17:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">Kings have always claimed to have a special relationship to
God. Part of their legitimacy comes from being God’s representative among the
people… On the other hand, monarchs have always seen themselves as the
representation, in one person, of the whole people. This has been the other
source of their legitimacy. Monarchs exist as mediators between God and the
people, presenting God to the people and the people to God…<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">In his baptism, Jesus shows himself to be the one true king,
who represents God to humanity and humanity to God. He is invested with divine
authority and power through the descent of the Holy Spirit and God’s
proclamation to the whole world… He also embodies and represents lost humanity,
by appropriating the human responsibility to repent and turn toward God in the
face of the impending kingdom of heaven. In his baptism by John, Jesus
identifies himself with the human condition and represents them in his right
relationship with God. This baptism, therefore, not only bestows upon him the
mantle of divinity; it also marks his <i>kenosis</i> (self-emptying) on behalf
of humanity. He is the king, the true and only mediator between God and
humanity.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h1>Representing God<o:p></o:p></h1>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">If Jesus
represents God, and if we are baptized into Christ, and if our lives and
characters are to reflect that of Jesus Christ, what does that look like?
Today’s text from Isaiah offers some suggestions.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">It is the
first of the four sections in Isaiah known as “Servant Songs”. These four
sections, in Christian tradition, are interpreted as prophetic texts
identifying Jesus as Messiah. The connection between God’s response to Jesus’
baptism and the opening of the Isaiah text cannot be missed:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">Here is my servant, whom I uphold,<br />
my chosen, in whom my soul delights;<br />
I have put my spirit upon him;<br />
he will bring forth justice to the nations. (Isaiah
42:1)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But that is
not the only plausible interpretation for these texts. The identity of the servant
has been debated among Jewish and Christian scholars, and multiple potential
identities have been suggested. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
penultimate king of Judah, Jehoiachin (or Jeconiah), is one individual that is
suggested as the servant referred to in Isaiah.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
Many of us might find that identification surprising, but there is some fit
when rabbinic sources are considered where Jehoiachin repents and becomes an
example and leader of righteousness and obedience to the Torah for the exiled
Jews.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Another
identification is in the Second Servant Song and names Israel itself as the
servant.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Others have
suggested that these texts don’t point to any specific entity but portray an
ideal response from those called by God.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">There are
likely others, but here is the list of identifications just given: Jesus, Jehoiachin,
Israel, and an ideal response. We have individuals and communities offered as
possible entities that could fill the role of the Servant. Richard Ward,
commenting on today’s Isaiah passage writes:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><span style="font-size: 12.0pt; line-height: 107%;">If the church opens only that part of Israel’s gift that
defines its understanding of Jesus, then it misses its wider blessing. There is
the portrait of the church’s Christ here, but there is so much more. Why
confine the reach of this Song to one individual or even one servant community?
It is a portrait, but it is also a silhouette. Anyone who “brings light and
(God’s) promise of hope to the nations” (v. 6) stands in the place of the
Servant.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<h2>We Are an Epiphany<o:p></o:p></h2>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">I think that
the ambiguity is appropriate. We can read the Servant Songs and see multiple
applications. Traditionally we have probably limited the application to Jesus
and stopped there. But today, I would like us to re-read at first song as
something that Jesus left as an example for us to follow in, as individuals and
as a community.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><span style="font-size: 12.0pt; line-height: 107%;">42 </span></b><span style="font-size: 12.0pt; line-height: 107%;">But [you are] my servant, the one I uphold;<br />
my chosen, who brings me delight.<br />
I’ve put my spirit upon [you];<br />
[you] will bring justice to the nations.<br />
<b><sup>2 </sup></b>[You won’t bring attention to yourself<br />
with loud speeches or gaudy parades].<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a><br />
<b><sup>3 </sup></b>[You] won’t break a bruised reed;<br />
[you] won’t extinguish a faint wick,<br />
but [you] will surely bring justice.<br />
<b><sup>4 </sup></b>[You] won’t be extinguished or broken<br />
until [you have] established justice in the land.<br />
The coastlands await [your gospel] teaching.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in;"><b><sup><span style="font-size: 12.0pt; line-height: 107%;">5 </span></sup></b><span style="font-size: 12.0pt; line-height: 107%;">God the Lord says—<br />
the one who created the heavens,<br />
the one who stretched them out,<br />
the one who spread out the earth and its offspring,<br />
the one who gave breath to its people<br />
and life to those who walk on it—<br />
<b><sup>6 </sup></b>I, the Lord, have called you for a good reason.<br />
I will grasp your hand and guard you,<br />
and give you as a covenant [representing me] to the
people,<br />
as a light to the nations,<br />
<b><sup>7 </sup></b> to open blind eyes, to lead
the prisoners from prison,<br />
and those who sit in darkness from the dungeon.<br />
<b><sup>8 </sup></b>I am the Lord;<br />
that is my name;<br />
I don’t hand out my glory to others<br />
or my praise to idols.<br />
<b><sup>9 </sup></b>The things announced in the past—look—they’ve already
happened,<br />
but I’m declaring new things.<br />
Before they even appear,<br />
I tell you about them.<a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Today, as
many among us are reminded about our baptism into Christ and his body, and as
others potentially consider their steps to baptism, let us ponder the fullness
and revelation of Christ and what it means to be his disciples, following his
path and becoming his ambassadors in this present life. What does it mean for
us and the church to be an epiphany of Christ in this world today?<o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
<a href="https://en.wikipedia.org/wiki/Anabaptism">Anabaptism - Wikipedia</a> (<a href="https://en.wikipedia.org/wiki/Anabaptism">https://en.wikipedia.org/wiki/Anabaptism</a>)
<o:p></o:p></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a>
All texts from <i>New Revised Standard Version, Updated Edition</i>, unless
otherwise noted.<o:p></o:p></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>
Luke 3:23a, “Jesus was about thirty years old when he began his work.”<o:p></o:p></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Gospels: Matthew, Volume 1</i>, page 141 (Kindle location
around 1686). <o:p></o:p></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a>
Exodus 33.<o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>
2 Kings 22-23.<o:p></o:p></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Gospels: Matthew, Volume 1</i>, p. 135 (Kindle approximate
location 1605).<o:p></o:p></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>
<i>Ibid.</i> (continuing)<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Word: Year A, Volume 1</i>, approximate Kindle location
8301. “It would seem to the present writer that the person assigned the role of
the Suffering Servant was most likely the exiled King Jehoiachin and his fellow
exiles carried to Babylon in 597 BCE.”<o:p></o:p></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
<a href="https://www.jewishencyclopedia.com/articles/8560-jehoiachin">JEHOIACHIN
- JewishEncyclopedia.com</a> (<a href="https://www.jewishencyclopedia.com/articles/8560-jehoiachin">https://www.jewishencyclopedia.com/articles/8560-jehoiachin</a>)
<o:p></o:p></p>
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<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
Isaiah 49:3. “You are my servant, Israel…”<o:p></o:p></p>
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<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Word: Year A, Volume 1</i>, approximate Kindle location
7421. “Biblical scholar Paul Hanson finds in this passage not a reference to a
historical figure or community but ‘a catalyst for reflection on the nature of
the response demanded of those who have received a call from God.” [quoted from
<i>Isaiah 40-66</i>, Interpretation series, p. 41.]<o:p></o:p></p>
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<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a>
<i>Feasting on the Word: Year A, Volume 1</i>, approximate Kindle location 7540.
<o:p></o:p></p>
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<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a>
The re-writing of this verse based on <i>The Message</i>.<o:p></o:p></p>
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<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://d.docs.live.net/d70af46fc8f7c1ad/Documents/Sermon%20-%20FPC%20PLC%2020230108.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Yu Mincho"; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a>
<i>Common English Bible</i>, Isaiah 42:1-9, with my edits.<o:p></o:p></p>
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</div>Markhttp://www.blogger.com/profile/00511409510281960927noreply@blogger.com0