For all of us must appear before the judgment seat of Christ.
I’ve had the (mis)fortune to serve on two different juries in the last ten years. In both cases I was the first (of roughly one hundred potential jurors) to be called into the box and in both cases there was nothing sufficiently problematic to strike me from serving.
But it’s not as if I didn’t try to get excused.
The first time I received a summons I was in seminary and was only able to defer twice before I had to serve no matter what, and even though I explained to the lawyers that I was studying to become a pastor which might sway my understanding of the law, they picked me anyway.
The second time I received a summons I literally wore my clergy collar to the courthouse hoping it would make me appear unsuitable to serve, but that backfired just the same.
If you’ve never had the pleasure to serve on a jury (or be part of a trial in general) it is not like it appears in so many courtroom dramas. It’s mostly monotonous with a lot of legal jargon being spouted between two lawyers and judge while the rest of the room remains silent. There’s never (at least in my experience) a dramatic moment where the truth is finally revealed. And, unless its a remarkably controversial case, the courtroom is mostly empty.
But one thing that is true between how courtrooms are dramatized and how they exist in reality, is that in the end people get to decide sentences according to human judgments. We listen, we discern, and ultimately we rule in favor or against such that someone’s life is changed for good or ill.
Which makes Paul’s proclamation in his second letter to the church in Corinth all the more remarkable: all of us must appear before the judgment seat of Christ.
No matter how good we are or how bad we are, whether we get caught in this life or we get away with our schemes, all of us must stand in judgment. And, to make matters worse (and unlike our human courtrooms) we can’t hide the truth. No deceptive lawyering can contain the condition of our condition. God sees already what is going on inside of us, our wishes and intentions, and God knows what we really are.
How then could we possibly survive? What will become of us in the Lord’s judgment?
Notice: We must appear before the judgment seat of Christ.
Not before some earthly black robed judge sitting in his/her human courtroom. No, but we must appear before and in front of the one who takes away the sins of the world. Our judge, strangely enough, has loved us from all eternity and from the manger to the grave drew us into Himself and nailed everyone of our sins to His cross.
And He is our judge!
We, therefore, need not fear the end of our days nor should we fear that ultimate moment of judgment. For it is not like the courtrooms of this life where human beings dispense judgments upon one another. Instead, the judge has already come to be judged in our place.
Typically, the pod looks at a sermon/essay written by Stanley Hauerwas, and though this one was put forth by someone else, the Hauerwasian themes are all there.
Central to McClendon’s argument is the fact that whoever the “God of the Theologians” is, that God is most certainly White, Male, and Racist. Whereas the God of Jesus Christ, that is the God of Scripture, is not. McClendon can make a claim like that because no matter how much we go looking for Jesus, most of the time its just like looking at the bottom of a well – we think we see Him down there but all we’re really seeing is a faint reflection of ourselves. God, on the other hand, doesn’t wait for us to come looking; God finds us.
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for the 14th Sunday After Pentecost [A] (Exodus 12.1-14, Psalm 149, Romans 13.8-14, Matthew 18.15-20). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including lead in the pipes, Rugrats, Christological readings, singing our faith, metaethics, dinner parties, the irony of solitary Christians, truth telling, and the need for grace. If you would like to listen to the episode (#200!!!) or subscribe to the podcast you can do so here: Adventure Time!
From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” But he turned and said to Peter, “Get behind me, Satan, You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” Then Jesus told his disciples, “If any want to become my followers let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? “For the Son of man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”
From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and the chief priests and scribes, and be killed, and on the third day be raised.
But Peter? Peter wasn’t having any of that.
“Um, Jesus, Lord, I don’t mean to interrupt but, are you out of your mind? If you’re the Messiah I’ve confessed you to be, then you know that you can’t die. That’s losing. And in the kingdom you promised us there’s supposed to be nothing but winning!”
“Pete” the Lord calmly intones, “Get out of my way! You’re stuck on earthly things, but the kingdom is bigger and better than your feeble little head can imagine.”
Then Jesus looks out at everyone else, “Hey, listen up. This is important. If you want to be part of this whole turning the world upside down endeavor, then your world’s need to get flipped right now. If you want to save your lives, go find some other teacher. But if you’re willing to accept that this life ain’t much to begin with, that’s what actually leads to salvation. Because, in the end, you can be the perfect version of yourself, but it won’t even come close to what I can do through you.”
We’ve struggled with Jesus’ mission of world turning since the very beginning. Peter was unable to imagine the strange new world inaugurated in God’s Son because he was so wedded to the way things were.
And we’re no different.
Think about parents compelling their kids to go to college even when they don’t want to go.
Or the rat race to earn more money to buy the bigger house and have the more expensive car.
Or the never ending quest in the realm of the church to produce perfect specimens of Christians who never make the wrong choices and always make the right ones.
All of that has little, if anything, to do with Jesus kingdom.
Notice: Jesus doesn’t command his followers to take up their crosses and then begin a five step program toward spiritual formation. He doesn’t require them to sit for hours on end studying the scriptures so that all of the secrets might be revealed. He doesn’t compel them to become the best versions of themselves by abstaining for everything wrong with the world.
Instead he says, “Follow me.”
Most preachers, myself included, preach a theology of Peter far more than a theology of Jesus. Which is just another way of saying, we preachers are also wedded to the ways of the world, to the ways we discern what is and isn’t successful, and we drop it on our dozing congregations. We tell people like all of you to shape up, start reading the Bible daily, fix your problems, pray with fervor, all that Jazz.
We preach a Gospel where we are saved by our efforts to live the good and righteous life.
But that’s not the Gospel of Jesus Christ.
The Gospel of Jesus Christ is the strange good news that we are saved in our deaths.
Karl Barth, the greatest theologian of the 20th century, spent some of his final years humbling preaching to prisoners in jail in Basel, Switzerland. A man whose tomes of theology line my shelves would stand to proclaim the Good News for a people who had been locked behind bars for making all the wrong choices.
In one such sermon, near the end of his life, Barth reflected on how all the crowning achievement’s of a person life will be nothing but a mole hill at the end. That, in time, all of the things we do in this life, whether great or small, will fade away and in our deaths none of it will do us any good.
At that moment, all of us will stand before the throne of the Lord and we will have nothing better to do than to hope for something none of us deserve.
Can you imagine? This incredible theologian and pastor proclaiming a Word of truth to a people undeserving, that is prisoners, and he counts himself among their ranks?
No matter how good we are or how bad we are, we all will stand before the throne and we will have nothing else to rely on, not our works and not our achievement, but only the mercy of God.
That’s why Jesus can look out at the crowds and tell them to lose their lives for the Good News because the only one who can redeem their lives is Jesus. No amount of good works could ever put us back in God’s good graces, it’s only the unknowable love of God in Christ Jesus that makes us holy and becomes the mercy seat by which our lives and deaths become transformed.
Martin Luther one wrote, “The law says, ‘do this’ and it is never done. Grace says, ‘believe in this,’ and everything is already done.”
The world is forever telling us to do more to be better to earn and produce and reform and things largely stay the same.
Jesus, on the other hand, is forever telling us that the most important thing has already been finished, the only thing we have to do is trust him.
Peter, like us, wants so desperately to be the master of his own fate, he wants to be in control of what happens and to whom. His imagination of the Kingdom of God is limited by his imagination of earthly kingdoms. But Jesus didn’t come to bring us more of the same.
He came to raise the dead.
And the dead can’t raise themselves.
In this moment, Peter is losing his religion. Religion, properly understood, is the stuff we are must do in order to get a higher power to do something for us. And Jesus takes all of Peter’s religion, is former understanding of the way things work, and he flushes them down the toilet.
In a sense Jesus says to Peter, “You don’t get it. You’re so obsessed with it making sense that you think you know what I have to do and what you have to do. But here’s the deal Pete – I’m going to do everything for you and for everyone else.”
The Good News of Jesus Christ is that God loves us whether we stop sinning or not, because our sins are no problem for the Lord who takes away the sins of the world and nails them to his cross.
The Good News of Jesus Christ is that all the earthly means and measures of success don’t mean beans in the Kingdom of God because the Lord has already gone and accepted every last one of us in his Son and loves us in spite of ourselves.
The Good News of Jesus Christ is that even our deaths can’t stop the Lord from getting what he wants because the Lord works in the business of raising the dead.
We can spend our whole lives in fear, like Peter, wondering if we’ll ever measure up to the expectations of the world. But Christ comes into the midst of our lives, offering a Word of transformation, “Follow me.”
Jesus didn’t come to improve the improvable, or reform the reformable, or teach the teachable. None of those things work.
He didn’t come to bring about a better version of whatever already existed but to transform the entire cosmos.
We can follow Jesus and we can lose our lives because Jesus came to raise the dead.
Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor “Let me take the speck out of your eye,” while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
Love the sinner, hate the sin.
It’s sounds so Christian, doesn’t it?
Surely, when Jesus was delivering his sermon on the mount, he summarized the whole thing with love the sinner, hate the sin.
Surely, if we Christians lived according to those six words, the world would be a better place.
Surely, loving sinners and hating sin is what the church is supposed to do!
And yet, it’s not in the Bible.
In my experience, when people, and by people I mean Christians, say, “love the sinner, hate the sin” they are almost always referring to the LGBTQIA community. For them, it’s a Christian way to say, “I love my Lesbian/Gay/Bi/Transgender/Queer/Intersex/Asexual friend, but I hate that they’re Lesbian/Gay/Bi/Transgender/Queer/Intersex/Asexual.”
In our post-truth, post-liberal, post-whatever period, “love the sinner, hate the sin” is the means by which we can cover our real feelings all while appearing congenial toward those with whom we fundamentally disagree.
However, over the last few years, I’ve heard Christians use the expression within the realm of political disagreement. And, frankly, its been rather amazing to see how quickly the Christian cover-all for conversations about the LGBTQIA community has shifted to conversations about who, or who isn’t, running the country.
“Well, I know that dirty rotten scoundrel is going to vote for Trump again, but he’s my brother so I still love him” Or, “If Joe Biden is elected he’s going to absolutely ruin this country, but he’s a Christian so I’ve got to try and love him.”
So, whether it’s disagreements about who can get married or who can lead the church or who should be President, love the sinner, hate the sin has become our go-to expression.
Love the sinner, hate the sin.
It sounds good, but in actuality it’s rather difficult to hate another person’s sin alone, without harming the sinner.
Sin! Can you believe you’re listening to a preacher talk about sin? We don’t talk about it much anymore in mainline protestant circles.
Pastors, like me, would rather talk about God’s loving nature, God’s unending forgiveness, God’s desire for mercy, instead of God’s judgment.
We would rather tell people like you to love your neighbors than to tell you to tell your neighbor that they’re sinners.
We would rather skip over the hard and strange passages about condemnation than truly proclaim that God’s scripture is still speaking something fresh and new even today.
But for a long time, and I mean a LONG time, sin was THE thing that pastors talked about – sinners in the hands of an angry God, fire and brim stone, repent or burn forever.
We’re largely afraid of sin today. And not sin as a particular set of behavioral patterns, but because talk of it simply makes us uncomfortable. I’ve heard from countless people on countless occasions how they don’t want Sunday morning to feel like a drag on top of their already difficult lives, so preachers like me talk about the Gospel without ever mentioning sin.
In fact, I had a professor in seminary who once taught us to preach ten sermons about grace for every one sermon about sin.
And, because it has been removed from the lexicon of church, we don’t really know what sin is anymore.
In both Hebrew and Greek the words for sin basically mean “to wander from the path” or “to miss the mark.” Sin is any action, thought, or behavior that divides us from God and from one another. Sin can be a choice, or a lack of making a choice, that results in failing to do something we know we should.
And here’s the chief thing about sin: We all do it.
All of us.
From the preacher preaching right now to every person listening.
We are all sinners.
But, more importantly, we are all sinners for whom Christ died.
Love the sinner – of course we’re supposed to love the sinner – that’s what Jesus did. The problem with it is that Jesus does not call us, his followers, to love sinners, but to love our neighbors.
And the distinction is important. It is important because if we say, “we’re going to love sinners” we will automatically view others as sinners before being our neighbors. Which, even though its true, it tends to put us in a place of judgment where we are the righteous and they, whoever they are, are not.
Loving sinners is further problematized by the fact that we already often understand and label others by their mistakes and failures and sins. Regardless of when the sin occurred, or even the frequency, we are very quick to call people cheaters, adulterers, liars, etc.
Or, to put it another way, instead of seeing our neighbors as neighbors, we tend to see them through the lens of their biggest mistake.
When I started at my first church I was pretty nervous. I was fresh out of seminary, with a head full of ideas, and no real understanding of what I had gotten myself into.
Nevertheless, I found myself unpacking all my big and important theology books in my first office, all while day dreaming about what to say in my first sermon, when I opened the top drawer of the desk and found a sealed envelope with the words, “For The New Preacher” on it.
Up to that point I had not had a single conversation with the pastor I was following – the pastor had recently retired and moved away and I was therefore entering the church without any knowledge of the church.
But there was this envelope, in the desk, for me, and it was clearly left by the last pastor.
So, eager to glean anything that I could, I tore it open.
Inside I found a solitary piece of paper with the words, “DO NOT TRUST.”
Underneath which were five names of individuals from the congregation.
Can you imagine? No matter how hard I tried to forget the note, no matter how hard I tried to embrace the particular individuals in spite of what I read, my entire perspective had been upended by those three words: “DO NOT TRUST.”
The same thing happens when we view others as sinners first, and neighbors second.
And yet, of course, Christians are called to love sinners.
Because, in the end, that exactly what Christ does for all of us.
All of us would do well to remember that we’re in the same boat with everyone else. Which is to say, sinners are who we are. The best of us and the worst of us, we’re all sinners. The challenge with that recognition is that we are almost all better at recognizing the sins in others far before we can recognize them in ourselves.
Which brings us to the second part of the statement in question today. Love the sinner, hate the sin.
Jesus says, “Why do you look for the speck in your neighbor’s eye, but do not notice the log in your own eye?”
We’re mighty good at seeing and pointing out the sins in others. That’s what Facebook and Twitter are all about! There’s just something so enjoyable when we can vent about the sinners in our midst and all the problems they’re causing for the rest of us!
To bring it back to politics for a moment: We’ve seen the Democratic and Republican National Conventions in the last two weeks with leaders from both parties speaking publicly about who should be elected (or re-elected) come November. And, without getting into specifics, both parties spent the majority of their conventions not talking about themselves and what they want to accomplish, but what’s wrong with the other party and how if those other people over there are elected (or re-elected) it will ruin everything.
Judgement, contrary to the commands against it by Jesus, is our cup of tea.
And whenever we “hate the sin” we jump straight up onto pedestals of our own creation to look down about the weak.
Jesus himself spent his whole ministry with sinners: drunks, prostitutes, thieves, murderers, traitors, and countless others who sinned against the Lord. You know, people like us.
Jesus routinely chose to gather with the likes of the worst to break bread, to offer healing, and, perhaps most importantly, to offer them most precious gift of all: his time.
And he said to all those sinners, “Follow me.”
But Jesus never, not even once, said to any of them, “I love you, but I hate your sin.”
Instead, when Jesus encountered the utter depravity of those in his midst, he offered them, strangely enough, forgiveness.
But we are not like Jesus. We regularly fail to love the other as brother and the stranger as sister. We see the world in all of its wrongness and we believe, deep in our bones, that the problems of the world can be blamed entirely on other people.
Even preachers, preachers like me, fall into this trap. Just take a gander at some of the sermons online throughout this pandemic, there’s a pretty good chance you’ll find me, standing right here wearing a slightly different outfit, calling out the mistakes of others. I mean, this whole sermon series “That’s NOT In The Bible” is about calling to question the Christian types who use these non-biblical expressions which, at the end of the day, is remarkably judgmental!
And yet, the irony notwithstanding, saying “love the sinner, hate the sin” makes us purveyors of judgment. It gives us the space to ridicule and belittle those with whom we disagree all while maintain some semblance of a Christian disposition. But whenever we fall back to that frame-of-reference, whenever we use it as the means by which we can justify our judgements, we fail to recognize the logs in our own eyes.
Should we pretend then that sin doesn’t exist and that we can continue merrily doing whatever we want whenever we want?
Or course not.
There is sin in the world, plenty of it. But before we go out pointing at all those sins, we all do well to look in the mirror.
Because all of us make bad choices. We all avoid doing things we know we should do. We all flock together for like-minded judgments against others. And we all keep dropping vaguely Christian expressions that aren’t in the Bible.
But, in the end, Jesus looks right at us, right into the depths of our being, and says, “I forgive you, log and all.”
And that’s rather staggering. It’s staggering because we don’t deserve it.
Just look at the parables; more often than not they end with someone throwing out the ledger book, or offering forgiveness before an apology, or being invited to a banquet they have no business attending.
Just look at Jesus life; pronouncing forgiveness from the cross, or reconciling with the abandoning and disciples in the upper room, or choosing the murderous Paul to be the chief evangelist of the first century.
God in Christ knows the prejudices we’re ashamed of (and even the ones we’re proud of), God knows the golden calves we worship instead of Him, God sees all of our self-righteous indignation, and still says, “I forgive you, log and all.”
God has read all the emails we craft out of anger but are too afraid to send, God witnesses the manifold ways we lie to our families and friends, God knows our internet search histories and still stays, “I forgive you, log and all.”
God is there with us in the comments section of Facebook, God hears the sighs we offer in response to those on the opposite end of the political spectrum, God knows about the biggest mistake we’ve ever made and still says, “I forgive you, log and all.”
Love the sinner, hate the sin.
We say it, we read it, we might even live by it (or think we live by it), but it creates more problems than it solves. Sure, loving sinners is what we’re supposed to do, but it often results in us lording it over those we deem sinners, which doesn’t sound a whole lot like love to begin with.
Loving sinners is the aim of the church, but most of the time we fail. We’ve simply got logs too big in our eyes to do much of anything.
Thanks be to God, then, for Jesus Christ who loves us and forgives us in spite of those logs. Amen.
“Let’s fix our eyes on Old Glory and all she represents… let’s fix our eyes on the author and perfecter of our faith and freedom, and never forget that, ‘where the spirit of the Lord is, there is freedom,’ that means freedom always wins.”
So said Vice President Mike Pence during a live speech last night in the midst of the Republican National Convention.
And it’s nothing short of idolatry.
I’ve heard, time and again, to keep politics out of the church. And, frankly, I sympathize with those who don’t want to hear about political proclivities from the pulpit. I sympathize with those who believe the United States of America was founded on the separation of church and state.
And yet, when a politician like Mike Pence stands and speaks in such a way to insert the church into the midst of the state I, a member and leader of the church, can no longer remain silent.
He literally swapped out Jesus for “Old Glory” and “this land of heroes”. Which is just another way of saying: Mike Pence put forth a theology in which America is synonymous with the Kingdom of God.
Let the reader understand… Those things are truly mutually exclusive.
Back in July I put up a short, and to the point, tweet about how American Flags should not be present in church sanctuaries. I did so because America and the Church are not the same thing and when the Flag is present next to the Cross (or next to the altar) it synthesizes those things together.
I have, for a long time, felt the dissonance between the Flag and the Cross of Christ and I have written about it at length on a number of occasions. That I feel so strongly is a result of the Gospel’s insistence that our, that is Christians’, truest citizen can be found in heaven and that our truest freedom comes from Jesus, not the US of A.
As of writing this post, that tweet about the Flag in the sanctuary has been seen over 750,000 times and over 93,000 people have interacted with it.
The responses to the tweet, and to American Nationalism within the realm of the church, were fairly predictable.
On one side, people were deeply offended by the thought of the flag being removed from the sanctuary (or now calling into question Mike Pence using the Gospel as a political prop). I was implored to realize that the flag symbolizes sacrifice (a sacrifice akin to Christ’s?) and to take it away is unpatriotic (if not treasonous).
On the other side, people expressed their concern with the proximity of the Flag to the worship of God (or now to it being used as a political mechanism in a speech). They remarked that we, who call ourselves Christians, cannot serve two masters (America and God), that God doesn’t belong to any particular nation state (despite what politicians might tell us), and that to conflate these two thing together is a remarkable American phenomenon (we, that is Americans, are some of the only people for whom putting the Cross near the Flag is a regular occurrence).
In the last two weeks we, as a nation, have made it through both the Republican and Democratic National Conventions. We’ve heard all about the importance of freedom and American exceptionalism but, for Christians, it’s vitally important to remember that our greatest freedom came long before George Washington, that our glory is far older than “Old Glory”, and that Jesus is not synonymous with the USA.
Our obsession with the Flag, and political ideologies, is what Jesus calls idolatry.
The United States of America, whether we like to admit it or not, has far more in common with Rome than it does with the Kingdom of God. We are the nation state that Jesus offers his words of condemnation. We’re just so drunk on our own self-righteousness to notice.
This week on the Strangely Warmed podcast I speak with Jason Micheli about the readings for the 13th Sunday After Pentecost [A] (Exodus 3.1-15, Psalm 105.1-6, 23-26, 45b, Romans 12.9-21, Matthew 16.21-28). Jason is the lead pastor of Annandale UMC in Annandale, VA and one of the hosts of Crackers & Grape Juice. Our conversation covers a range of topics including middle names, Shea Serrano’s Movies (and Other Things), stinky feet, witnessed suffering, qualitative differences, hardened hearts, exhortations, wedding promises, and the loss of self. If you would like to listen to the episode or subscribe to the podcast you can do so here: God Finds Us
And the spirits of prophets are subject to the prophets, for God is a God not of disorder but peace. As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church.
We, the church, have been breaking one of God’s laws, and it’s high time for us to atone for our sin. Frankly, I can’t believe we’ve been so brazen to keep wantonly going on like this, but I guess we’ve been drunk on our own self-righteousness to do much of anything about it.
So, today, I’m going to get us all squared away so that we can get back on God’s good side.
We need to destroy the church bathrooms.
It’s as clear as day in scripture and if God says it, then it’s settled.
Now, I’m sure some of you are wondering, “What’s Taylor on talking about church bathrooms at a time like this? We haven’t even used the church bathrooms for 5 months?” While some of you are wondering, “What Bible has he been reading?”
Deuteronomy 23.12-14, a paraphrase – “You shall have an area outside the camp for you to take care of your bathroom business. Make sure you bring a shovel with you, and when you relieve yourself outside, cover up your excrement. God is with you, to save you from your enemies, therefore your place of worship must be holy, so that God may not see anything indecent among you.”
Look it up sometime.
So, after prayerful consideration, whenever we do reopen for in-person worship, we will no longer have bathrooms in the church buildings. We will, however, endeavor to construct some outhouses on the edge of our property for excrement disposal.
Have you ever read that passage from the Bible? Have you ever heard someone preach on it? Chances are, you haven’t. But in the 1880’s, here in the US, churches and bathrooms were quite the topic of theological debate. The advent of indoor plumbing had arrived and the question about whether or not to have bathrooms in churches started to pop up.
For some, the Old Testament rules about the Israelite encampments were just as valid for churches as they were for God’s wandering people. Therefore, some preachers stood up in their pulpits nearly over 100 years ago to fight against the growing trend of bathrooms in churches!
Today, of course, when designing a new church, one of the first questions isn’t about what the sanctuary should look like, or what kind of design would enhance the altar, or even how many people can fit inside the building, but how many bathrooms should there be and where should they be situated.
God said it, I believe it, that settles it!
It’s a common refrain among Christian types though it can appear in different ways. “The Bible is clear about this…” is another similar expression, as is “We’ve got to follow the Bible.”
Years ago, in a Bible study, we were going through the appointed text for the day when a woman interrupted the conversation with a personal dilemma. She told us that her son recently came home with a tattoo on his arm and she was completely devastated. And I, being the young and naive clergy that I was (and still am) said something like, “It’s not the end of the world, it’s just a tattoo.”
To which she replied, “If God says it’s not allowed in the Bible, then the issue has been settled!”
I should have stopped right there and moved the conversation to another place, but I couldn’t help myself. I said, “Oh, so you don’t eat pork or shrimp or cheeseburgers? And you’re telling us about your son so that we can join you in stoning him to death this afternoon for disrespecting your wishes? And, you didn’t mean to wear those earrings today because you know the Bible forbids them as well? And, for that matter that polyester jacket you wore in today is also off limits, as is your husband’s clean shaven face!”
I repent, O Lord, for my unChristian Bible Study behavior.
This sort of extreme biblical literalism is wildly problematic, and basically impossible. If we strive to live by the Word with extreme rigidity, we would not be able to wear blended fabrics, sow two different kinds of seed in one garden, children who curse their parents would be put to death, and if you mowed your lawn on Sunday afternoon you would be put to death as well.
God said it, I believe it, that settles it.
It’s another one of those trite and cliche Christianisms that often float around in our conversations. When we get into debates and arguments with others about particular biblical concepts, like prohibitions against tattoos, watching movies about wizards, or any other number of things, someone is likely to take a verse out of content and use it like a bludgeon against the person they disagree with.
Because, you know, if God said it then it’s settled.
Or maybe there’s more to the Bible than the way we’ve been treating it.
Today, as I already noted, no one is worrying about whether or not to build a church with a bathroom, we don’t hear preachers belittle the men in their congregations for trimming their beards, and we all neglect to adhere to certain passages all the while holding other passages over the heads of others.
The Bible is full of all sorts of rules and regulations that we pick and choose according to our own proclivities.
Our passage today comes from Paul first letter to the church in Corinth and he drops a line on the dozing Corinthians that makes (some of) us cringe today: “Women should be silent in churches.”
This, of course, is a line we willfully ignore/disobey regularly. Back in the days when we still gathered in-person for worship (remember?) we regularly had female liturgists who stood to read God’s Word for all of us, we’ve had at least 3 guest preachers in the last 3 years all of whom were women, and that’s to say nothing of the many times we’ve had women lead us in congregational singing.
However, there are churches who believe the language regarding the supposed subordination of women is the Gospel truth. In those churches, women are not allowed to serve in leadership positions, they are not allowed to teach Bible studies when men are present, and they are not allowed to do anything that would ever require them to speak in front of the gathered congregation.
Which, to be honest, is rather strange – even from a biblical standpoint. Paul certainly offers his opinion here in 1 Corinthians, and he does so in other letters as well, but the New Testament is filled with other examples that completely contradict Paul’s words. Women are noted as prophets, evangelists, and apostles, Paul even refers to Euodia and Syntyche as coworkers who struggled together with him in the ministry of the Gospel, and Aquila taught the ways of God among the earliest Christians.
And that’s not even mentioning the fact that without female preachers, none of us would’ve heard about the resurrection of Jesus Christ!
Contrary to the verse in question from Paul today, the Gospel (Good News in a world drowning in bad news) radically altered the position of women, elevating them to a partnership with men that was unparalleled in the first century.
And yet, the church, as a whole, has been remarkably slow in embracing the New Testament’s vision of mutuality among people regardless of any distinctions. Even within the New Testament, there is a vacillation between a vision of things not yet seen and a keeping things the way they are.
And its that dance, it’s the movement back and forth, that really stands at the center of the statement, “God said it, I believe it, that settles it.”
Like the many apostles and disciples before us, we read scripture and we hear God speaking to us even today. But we aren’t just passive recipients of what it says, lifting it up like a weapon to be used against others. We ask questions of it. We pray for the wisdom and guidance to discern how it shapes our lives. We wrestle with the text and then, in community, we do the hard and important work of interpretation.
Paul might have something to say about women being silent in church, but many of us would simply not be Christians unless women were brave enough to stand and speak in churches.
The Bible might have more than 200 verses in support of slavery, but we recognize that slavery is incompatible with God’s kingdom here on earth.
We might read about doing our business outside the boundary of God’s holiness, but we don’t build churches without bathrooms.
The best way to do the work of interpretation is to be the disciples Jesus has called us to be – in short, we follow Jesus’ example.
Contrary to how we might imagine the Lord in scripture, Jesus did not adhere to the strict biblical literalism that is still found in some churches today. He had wildly different ideas and interpretations of Sabbath restrictions, he had stronger opinions about divorce and adultery, and he regularly violated the Law of the Old Testament by eating with those deemed unclean.
Living as a Christian today is all about developing a lens by which we can encounter the strange new world of the Bible and proclaim it for this time and this place.
Even the Bibles to which we turn are themselves works of interpretation.
Someone, and more often than not some people, made particular choices about how to translate particular words from the Hebrew and Greek into English. This might not seem like a big deal, but the words we use can make all the difference.
“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” That’s how the New Revised Standard Version renders John 3.16 – easily one of the most well known verses in all of scriptures. But what many of us do not know is that the word for “perish” in Greek is APOLLUMI and it can mean perish, but it can also mean to die, to be destroyed, to be lost, to be killed, or to be ruined.
Each of those different words can change the meaning of the text in ways both small and large and they are a product of interpretation.
Therefore whenever we take up a Bible, whenever we flip to a particular passage, the work of interpretation started long before our eyes flow over the words. And to make it all the more challenging, even the best translations leave us to continue the work of interpretation.
So, how do we do it?
Well, we don’t do it in isolation. We don’t read our Bibles all by ourselves and decide we know exactly what God is saying, we don’t listed to a sermon and decide that the end all be all on the subject.
We interpret God’s Word in community.
We read from commentaries on scripture from those who came before us, we engage in Bible studies where iron sharpens iron and we come to know more than we would on our own, we send emails to our friends and pastor with questions so that we can come closer to the strange new world of the Bible.
And, we let Jesus help us interpret.
In the beginning was the Word and the Word was with God, and the Word was God. As God’s definitive Word, Jesus helps us understand the words within the Word. We read from both the Old and New Testaments through the lends of Christ and we can then do the good and sometimes hard work of wrestling with how these words continue to speak into our lives.
But that requires a whole lot more than, “God said it, I believe it, that settles it.”
For, those who say “The Bible is clear” are those who have never really read the Bible. Reading scripture, the work of interpretation, is hard work. It calls us to become servants of the Word rather than masters of the text. And, frustratingly enough, that work never ends.
People have used God’s Holy Word with understandings like “God said it, I believe it, that settles it,” to attack and belittle people for far too long. It has been used to justify the horrific practice of slavery and racism. It has been used to subjugate and relegate women’s rights. It has been used to rationalize physical violence and aggression toward those who believe differently.
It has been used as a weapon over and over again.
So today, we, the people of God, who come to the text with fear and trembling witnessing to the fact that it gives life, we repent for the ways we have used it to take life away.
And with the courage of the Spirit we join together to say, “no more!”
“No more!” To the use of Scripture like a weapon to oppress the weak and the marginalized.
“No more!” To the complacent Christianity that stands idly by as people are attacked for being exactly who they are.
“No more!” To the backward ways of the past that lose sight of God’s grace here and now.
“No more!” To God said it, I believe it, and that settles it.
I love the strange new world of the Bible. I fell in love with it as a kid sitting between my parents in the pews on Sunday mornings, I still fall in love with it every time I take it up and read. And I think what I love most about it is the fact that it is alive. It is not some dead book that demands to be kept in the past.
Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect.
I’ve heard it more than a few times from more than a few people during this pandemic period.
Individuals forced to remain away from others so that the virus isn’t spread further and faster than it already has.
Families confined to their houses not knowing at all what “virtual education” will look like, let alone feel like.
Partners staring off into the distance at night not knowing what to do to pass the time.
And yet, we, that is most of us in the West, have access to more entertainment than ever before simply because of a device in our pockets, the infinite reaches of YouTube, or the seemingly never ending array of binge-able streaming services like Netflix, Hulu, HBOMax, etc.
And, the question is, are our lives better?
I, for one, am grateful for the existence of something like Disney+ these days. It has been a joy to go through a number of old Disney films with my kid, films I, myself, watched as a kid. But when I take a step back from the whole thing, it makes me wonder about how connected we are to all things all the time.
Moreover, without the remarkable advancements in technology no one would be able to read this devotional online, we wouldn’t be able to stream worship services from the comfort of our couches, and we wouldn’t be able to video conference with those we love.
But our connections are deceptive.
With the click of a button we can access more information than anyone ever has in human history prior. And, to make it even more complicated, we are creating content at an unfathomable rate – we create as much information every two days now as we did from the dawn of humanity through 2003.
And even though there is all this content, and we have access to it (and to one another), we believe we want to do and accomplish so many things but we’re mostly just spinning our wheels.
We want the newest and the fastest technologies because we want to have and use a power that we don’t need nearly as much as we think we do.
But we can no longer imagine a world without what we have.
Of course, all of this was bound to happen – faster connections to farther ideas and spaces. The power of technology often exceeds our real necessities of life and, in order to continue, technology must forever call forth new problems to fix and solve.
And there was no real way to prevent technology from becoming the crazy thing it is today. It gives us comfort and entertainment all the while providing anxiety and danger.
Yet, we should never accuse technology of “having no soul.” For, it is actually our own irrational desire for unending power that has no soul.
The real problem with modern technology is us.
St. Paul wrote to the church in Rome, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect.”
The Christian conviction of non-conformity is rather plain in scripture and is rather missing in our preaching and teaching. Instead of witnessing to the difference that Christ makes, we want to make Christ like us.
Our non-conformist notions do not mean we have to throw away our phones or cancel our Netflix subscriptions, but they do mean we have to be mindful of how we use our technology and how much it shapes our worlds. For, technology is something we will forever consume assuming it will give us life. Technology is a sign to others (and to ourselves) about our status in the world. Technology promises a better world that, upon closer inspection, actually stays largely the same.
God, on the other hand, remains steadfast. God sees our insatiable desire for the next best thing and still chooses to march to the top of Calvary for us anyway. God has already made the world the better place in Christ Jesus.
It’s just that so many of us are so consumed by our technologies that we haven’t bothered to notice.
This week on the Strangely Warmed podcast I speak with Jason Micheli about the readings for the 12th Sunday After Pentecost [A] (Exodus 1.8-2.10, Psalm 124, Romans 12.1-8, Matthew 16.13-20). Jason is the lead pastor of Annandale UMC in Annandale, VA and one of the hosts of Crackers & Grape Juice. Our conversation covers a range of topics including reading in quarantine, managing people, personifying the powers and principalities, leading questions, preaching for the eye or the ear, participating in Christ, and making the right confession. If you would like to listen to the episode or subscribe to the podcast you can do so here: Be Peculiar