This week on the Strangely Warmed podcast I speak with Jason Micheli, Teer Hardy, and Stanley Hauerwas about the readings for the Second Sunday in Lent [A] (Genesis 12.1-4a, Psalm 121, Romans 4.1-5, 13-17, John 3.1-17). Our conversation covers a range of topics including righteousness, So I Married An Axe Murderer, Nicodemus, tribal identities, young theologians, agency, lettuce sermons, control, salvation, recapitulation, the crucified Christ, David Bentley Hart, and eschatological tension. If you would like to listen to the episode or subscribe to the podcast you can do so here: How Odd Of God To Save This Way
Category Archives: Old Testament
The Inexhaustibility of Scripture
This week on the Strangely Warmed podcast I speak with Jason Micheli, Teer Hardy, and Stanley Hauerwas about the readings for the First Sunday in Lent [A] (Genesis 2.15-17, 3.1-7, Psalm 32, Romans 5.12-19, Matthew 4.1-11). Our conversation covers a range of topics including Christological readings, the case for the Revised Common Lectionary, lenten practices, congregational reactions, timely habits, Karl Barth, sinful manipulation, legalism, Jesus’ temptations, and the first sin. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Inexhaustibility of Scripture
A Dangerous Time
This week on the Strangely Warmed podcast I speak with Jason Micheli, Teer Hardy, and Johanna Hartelius about the readings for Ash Wednesday [A] (Joel 2.1-2, 12-17, Psalm 51.1-17, 2 Corinthians 5.20b-6.10, Matthew 6.1-6, 16-21). Our conversation covers a range of topics including anniversaries, fellowshipping, gifts, Karl Barth impressions, liturgical observances, Fleming Rutledge, melodrama, working with words, repentance, the BCP, unfaithful sermons, rectification, personal piety, and Stanley Hauerwas. If you would like to listen to the episode or subscribe to the podcast you can do so here: A Dangerous Time
The Party Before The Penitence
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for Transfiguration Sunday [A] (Exodus 23.12-18, Psalm 2, 2 Peter 1.16-21, Matthew 17.1-9). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including slinkies, transfigured observances, liturgical timeliness, weekly communion, bookends, Sufjan Stevens, mountains, glory, divine laughter, eyewitnesses, Simeon Zahl, and crucified horizons. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Party Before The Penitence
This week on the Strangely Warmed podcast I speak with the youth of Raleigh Court United Methodist Church about the readings for the Fourth Sunday After the Epiphany [A] (Micah 6.1-8, Psalm 15, 1 Corinthians 1.18-31, Matthew 5.1-12). Our conversation covers a range of topics including youthful church members, confirmation, divine requirements, humility, the outward signs of a Christian, foolishness, sanctuary signage, preaching, Karl Barth, and blessings. If you would like to listen to the episode or subscribe to the podcast you can do so here: #Blessed
The Best Laid Plans
This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the Third Sunday After the Epiphany [A] (Isaiah 9.1-4, Psalm 27.1, 4-9, 1 Corinthians 1.10-18, Matthew 4.12-23). Teer is one of the pastors serving Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including church insurance, false backgrounds, repeating readings, the great light, fire, prayer, divisions, ecclesial growth, Sinners In The Hands Of A Loving God, the foolishness of the Cross, and podcast reviews. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Best Laid Plans
The Gospel According To Francis Spufford
This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the Second Sunday After the Epiphany [A] (Isaiah 49.1-7, Psalm 40.1-11, 1 Corinthians 1.1-9, John 1.29-42). Teer is one of the pastors serving Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including sin, coffee and contemplation, Prayer School, sharp swords, prophetic preaching, miry bogs, Pelagius, trust, sanctification, gifts, blame, low anthropology, the Lamb of God, and discipleship. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Gospel According To Francis Spufford
Don’t Look Back
I am the Lord, that is my name; my glory I give to not other, nor my praise to idols. See, the former things have come to pass, and new things I now declare; before they spring forth, I tell you of them.
The church has always had a “problem” with looking backward. And, we come by it honest. The scriptures are ripe with stories of God’s people remaining stuck in the past (“At least we had food back in Egypt!”) and refusing to see how God makes all things new.
One of the reasons we’re content with looking backward is the fact that the past feels under our control whereas the future is totally unknowable.
Or, as Jesus bluntly put it, “No one who puts a hand on the plow and looks back is fit for God’s kingdom.”
But, as Christians, we are called to the dance, one that becomes manifest whenever we gather at the Lord’s Table, between remembering and anticipating. We remember God’s mighty acts in Jesus Christ as we feast on the bread and cup because they point us to the ways in which God is moving in our midst here, now, and in the future.
There’s a story about a church where a concerned group of members called for a meeting about new ministry opportunities. For hours they went back and forth about each new possibility but they were all struck down because they seemed impossible.
An older man from the congregation sat in silence throughout the meeting until, when he could no longer stand it, he raised his hand and said, “If I hear the word impossible one more time, I will leave this church forever. Have you all forgotten? Nothing is impossible with God!”
Here, at the beginning of a new calendar year, it is good and right for us to wrestle with the impossible possibility of God. The Lord shouts to us through the scriptures, “The former things have come to pass, and new things I now declare!” God is in the business of making all things new. Even the church.
Or, as Will Willimon puts it, “God’s future is for those who ask tough questions, come up with surprising answers, and dare better to align themselves with their core identity and purpose as the Body of Christ in motion.” “The church,” he says, “for any of its faults, is Christ’s big idea to put right what’s wrong with the world.”
In Luke’s Gospel, on the day of Easter, two figures walk toward Emmaus with their heads stuck in the past. Along the road they talk only of what happened to Jesus and they no longer have any hope. That is, until the hope of the world shows up on the road right in front of them.
“What are you talking about?” The strange figure asks.
Clops responds, “Are you the only fool in Jerusalem who doesn’t know the things that happened?”
“Jesus is dead! Locked up and forsaken in a tomb. We had hoped he was the one who would save us.”
The strange figure spends the rest of the walk preaching, reinterpreting the scriptures, and (sadly) the two are no wiser than they were at the start. Until they get to Emmaus, and decide to share supper together. They break bread, share wine, and suddenly they see.
They race all the way back to Jerusalem with nothing but hope.
Every Sunday is a little Emmaus. We gather with all of our worries, fears, and hopelessness. We can’t help but only look backward. And then, as we open up the strange new world of the Bible, Jesus encounters us proclaiming the scriptures anew. We gather at the table, receiving the gift we do not deserve but so desperately need. And our eyes are opened to God’s new future.
Don’t look back! God is in motion! Let’s go!
God Is God And We Are Not
O Lord, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens. Out of the mouth of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger. When I look at your heavens, the work of your fingers, the moon and the stars that you have established; what are human being that you are mindful of them, mortals that you care for them? Yet you have made them a little lower than God, and crowned them with glory and honor. You have given them dominion over the works of your hands; you have put all things under their feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, whatever passes along the paths of the seas. O Lord, our Sovereign, how majestic is your name in all the earth!
Christmas Pageant stories are a dime a dozen.
I, myself, stood in a different pulpit helping narrate a particular pageant when one of the shepherds turned his staff upside down and ignited it like a lightsaber. Were it not for a daring dive from the aforementioned pulpit, the shepherd would’ve beheaded a wiseman, an angel, and at least three sheep.
There was another pageant when a kid dressed as a donkey decided to take a nap on the chancel steps in the middle of the drama, and remained there until after the applause died down at the end and everyone heard him say, “Mom?”
There’s a wonder and a beauty to the way children lead us in worship. Whether it’s the theological daring answers during a Children’s message, to the way they give themselves over completely to the movement of the Spirit, to the various pageant pronouncements, the glory of the Lord is revealed.
There’s a story that passes around this time of year every year about a certain pageant and the child who played the innkeeper. For weeks and weeks all the children practiced their positions and their lines, they were ready. But when Christmas Eve arrived, and the little Mary, Joseph, and plastic Jesus arrived at the cardboard cut out entrance to the inn, they knocked on the door and the innkeeper froze. Little Mary kept repeating her line, “Please let us in. We’re cold and we really need a place to stay!” Getting louder with each repetition. Until, finally, the innkeeper looked out into the congregation and said to the pageant coordinator, “I know I’m supposed to say, ‘No,’ but can I let them in anyway?”
Kids get it.
The Psalmist declares, “O Lord, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens. Out of the mouth of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger.”
There’s a better than good chance that every one of us here has a story in which a child or a kid or a youth pointed us to a greater reality about the kingdom, than we could come to on our own. For instance, I was with my family in Alexandria this last week, celebrating the holidays, and we decided to go visit my grandmother’s grave on the anniversary of her death. She died last year at this time.
And as we were dressing the kids and getting them into our various cars, my nephew asked, “Where are we going?” And I said, “We’re going to see Omi.” And he gave me this puzzled look and said, “But Omi’s with Jesus now.”
Kids get it.
But then the psalmist drops this on our dozing heads: “When I look at your heavens, the work of your fingers, the moon and the stars that you have established; what are human being that you are mindful of them, mortals that you care for them?”
What a brutal question!
That God considers us, at all, is beyond our deserving. That God listens to our prayers is downright ridiculous. We tend to look at all we’ve done and said with such pride and glory, but compared to the works of God we are a bunch of ants.
The God who called the universe into being out of nothing, who brought forth order out of chaos, who breathed life into creation, is probably not very impressed with the Lego set I built a few days ago, or the meal I cooked for my family, or even this sermon I crafted.
All things considered, there’s nothing terribly special about humanity. We’re a bunch of creatures who often make a mockery of the creation that God has given to us.
Sure, we can point to some of our achievements, save for the fact that some of the worst things we’ve ever done as a species were done in the name of progress.
What makes us unique isn’t what we can, or can’t, do, but the fact that God becomes one of us. God did not become a penguin, God became a human, a particular human in the person of Jesus Christ. And, notably, God did not just show up as a fully formed adult human being – God shows up as a baby!
That’s the message of the incarnation. And it is so bewildering that people like us decorate trees, and exchange gifts, and light candles year after year to celebrate God’s unwavering commitment to us.
But the only reason we, that is Gentiles, even know about this enough to celebrate it is because of what we call Epiphany, the feast that marks the visit of the Magi and the expansion of the kingdom to those outside the people Israel.
According to Matthew’s Gospel, after Jesus’ birth wise men/magi from the East come to Jerusalem looking for the king of the Jews because they observed a rising star and came to pay their respect. There’s a frightening plot by King Herod to put to an end any threat to his power, but the magi make haste to Bethlehem where they discover the star leading them to the location of the baby Jesus.
When they encounter the baby born king they do something strange. It would be one thing to bring gifts to a king, stranger still to give those gifts to a baby born to a poor Jewish woman and her soon-to-be husband. But scripture says that when the magi saw Jesus, they knelt down and worshipped him and were overwhelmed with joy.
Epiphany is the celebration of that moment. We mark it on the liturgical calendar because it both points to the wild character of the incarnation, God in the flesh as a baby, but also to the way in which the glory of Jesus’ birth stretches beyond the confines of Israel.
Jesus will certainly grow to enact miracles and make various proclamations about the ever widening nature of the kingdom, but this is the radical beginning of that expansion.
Jesus comes for a lot of reasons – to save us, to show us how the kingdom works, to reveal the nature of God. But one of the things we often overlook is that Jesus helps us to become fully human.
That’s a strange claim to make. You might expect to hear that Jesus helps us to become better Christians, or fuller Christians. And yet, if Herbert McCabe is right, we can only be fully human as we are incorporated into the fullness of humanity named Jesus Christ. Jesus, McCabe argues, “was the first true human for whom to live was simply to love – for this is what human beings are for.”
The kingdom of God, therefore, isn’t just for certain sets of people in particular places. The kingdom of God is for everyone. When we say that Jesus is fully human and fully divine, we mean that he is the fullness of humanity and the fullness of God. If we want to know what it means to be human, we need not look further than Jesus Christ, for his life was love.
Maybe that’s why the magi fell to their knees and worship. Not because they intellectually understood the proclamation of the incarnation, of because they rationally deduced the momentous moment in front of them, but because they encountered love in the flesh, true and full humanity in a baby.
The presence of the magi in the manger means that the love that is God is for people even like us. And whenever we encounter that total radical love, whether it’s here in church, or at school, or at work, or around the dinner table, we can’t help but worship. It is nothing short of amazing that God, author of the cosmos, loves us and is as close to us as a baby being rocked in our arms or the bread and cup at the table.
An important theological claim is that God is God and we are not. It keeps things squarely where they are supposed to be. What are human beings that God is mindful of us, and all that.
But then, in the incarnation, everything takes on a strange and wondrous dimension. Because even though God is God and we are not, God willingly choose to become us, that we might discover who we are and whose we are.
Which, in the end, is why the psalmist can sing: “O Lord, our Sovereign, how majestic is your name in all the earth!” Amen.
Water Is Thicker Than Blood
This week on the Strangely Warmed podcast I speak with Alan Combs about the readings for Baptism of the Lord Sunday [A] (Isaiah 42.1-9, Psalm 29, Acts 10.34-43, Matthew 3.13-17). Alan is the lead pastor of First UMC in Salem, VA. Our conversation covers a range of topics including Pulp Fiction, adult mission trips, tiredness, the NT in the OT, expectations, flames of fire, the voice of the Lord, Dogma, passivity, Jayber Crow, baptism, Karl Barth, and good questions. If you would like to listen to the episode or subscribe to the podcast you can do so here: Water Is Thicker Than Blood